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Written by: Dale Appleby

Category: Anglican Theology History & Worship

Created: 31 October 2009

Anglican Worship

1. Introduction

2. Principles of Worship

3. The Book of Common Prayer

4.  The Church Calendar and Lectionary

5. The Liturgical Colours and Vestments

1. Introduction

In the constitutions of most Anglican churches the Book of Common Prayer (1662) has an important place in describing the standard of Anglican theology and worship. So the Constitution of the Diocese of Singapore says that the Diocese accepts the interpretations of the beliefs and practices of the One, Holy, Catholic and Apostolic church which are indicated in the Book of Common Prayer and the 39 Articles of Religion.

This means that the principles of theology, worship and church order which are embodied in the Prayer Book are an authority for Anglicans.

Archbishop Cranmer and others who helped produce the Prayer Book followed a number of principles when they revised the Services for the Church of England.

2. Principles of Worship

Prayer for Advent Sunday Almighty God, give us grace to cast away the works of darkness and to put on the armour of light, now in the time of this mortal life, in which your Son Jesus Christ came to us in great humility: so that on the last day, when he shall come again in his glorious majesty to judge both the living and the dead, we may rise to the life immortal; through him who lives and reigns with you and the Holy Spirit, now and for ever.

Some of these principles are:

2.1 Biblical and Edifying

When Cranmer and others revised the liturgy they wanted it to edify the people, to be easy to understand, and to be biblical. In the Preface to the Book of Common Prayer they say,

“Our general aim therefore in this undertaking was, not to gratify this or that party, in any of their unreasonable demands; but to do that, which to our best understanding, we conceived might most tend to peace and unity in the Church; the procuring of reverence, and exciting of piety and devotion in the public worship of God…”

In the Introduction to the Prayer Book called “Concerning the Service of the Church”, the authors remind us that the early liturgies arranged that

“the whole Bible (or the greatest part of it) should be read over once every year; intending thereby, that the clergy, and especially those who were ministers in the congregation, should (by often reading and meditation in God’s word) be stirred up to godliness themselves, and be more able to exhort others by wholesome doctrine and refute those who were adversaries to the truth; and further that the people (by daily hearing of holy Scripture read in the Church) might continually profit more and more in the knowledge of God, and be inflamed with love of his true religion.”

The Prayer Book which was produced by the reformers followed these principles. The Introduction “Concerning the Service of the Church” claims that the Book of Common Prayer is profitable because

“nothing is ordained to be read, but the very pure Word of God, the holy Scriptures, or that which is agreeable to the same, and that in such a language and order as is most easy and plain for the understanding both of the readers and hearers.”

The services of the Anglican Church are consistent with the scriptures. The Preface to the Book of Common Prayer says,

“…it does not contain in it any thing contrary to the Word of God, or to sound Doctrine, or which a godly man may not with a good conscience use and submit to...”

2.2  Reformed

The Prayer for the Second Sunday in Advent Blessed Lord who has caused all holy Scriptures to be written for our learning: Grant that we may so hear them, read, mark, learn, and inwardly digest them that, by patience, and the comfort of your holy Word, we may embrace and always hold fast the blessed hope of everlasting life, which you have given us in our Saviour Jesus Christ. Amen.

The Book of Common Prayer expressed a reformed theology. For example the Communion service expressed the belief that the body of Christ was eaten only by faith, because it was not physically present.  The last rubric in the Holy Communion Service says,

“For the sacramental bread and wine remain still in their very natural substances, and therefore may not be adored; (for that would be idolatry, to be abhorred by all faithful Christians;) and the natural Body and Blood of our Saviour Christ are in heaven, and not here; it being against the truth of Christ’s natural body to be at one time in more places than one.”

See also Article 28 of the 39 Articles of Religion.

The general theology underlying the Prayer Book was the theology of the Reformation especially justification by faith.

Article 11 says,

"We are accounted righteous before God, only because of the merit of our Lord and Saviour Jesus Christ, by faith, and not because of our own works or because of what we deserve. So the doctrine, that we are justified by faith only, is a most wholesome doctrine, and full of comfort, as is expressed more fully in the Homily of Justification."

2.3 Common language

The Prayer for Christmas Day Almighty God who has given us your only Son to take our nature upon him and to be born of a pure virgin. Grant that we who are born again And made your children by adoption and grace, May daily be renewed by your Holy Spirit Through our Lord Jesus Christ Who lives and reigns with you and the same Spirit, Always one God, world without end.

This was not the case in England at the time of the Reformation.  The Introduction “Concerning the Service of the Church” says,

“And moreover, whereas Saint Paul would have such language spoken to the people in the Church, as they might understand, and have profit by hearing the same; the service in the Church of England these many years has been read in Latin to the people, which they understand not; so that they have heard with their ears only, and their heart, spirit, and mind, have not been edified thereby.”

The Introduction goes on to say that the service should be “in such a language and order as is most easy and plain for the understanding both of the readers and the hearers.”

Article 24 says,

"It is clearly contrary to the word of God and to the custom of the ancient church to have public prayer in the church, or to minister the sacraments, in a language which the people do not understand."

2.4 Common prayer

The services of the church are public services for the whole church to take part in. Before the Reformation many different forms of service were used in different places.  “Concerning the Service of the Church” says,

“Whereas up till now there has been great diversity in saying and singing in Churches within this Realm; some following Salisbury use, some of Hereford use,…; now from henceforth all the whole Realm shall have but one use.”

This is why until the 20th century all Anglicans in every place around the world used the same liturgy.  The Services were meant for public prayer for the whole people together. The prayers in the services were prayers which all could understand and all could say Amen to.  They were the prayers of the whole Church not the private prayers of individuals.

2.5 By authority

The services of the church are not the responsibility of private individuals. Rather those with authority in the church should decide what is a suitable service. This is how true teaching can be protected.  The section called “About Ceremonies” in the Book of Common Prayer says,

“… no one ought to take responsibility for, nor presume to appoint or alter any public or common Order in Christ's Church, unless he is lawfully called and authorized to do so.”

2.6 Ceremonies which are not Dumb or  Dark

The reformers removed from the services of the church ceremonies that were “dark”. That is that taught things that were wrong.  They also removed ceremonies that were “dumb”, that is that did not teach anything or were too difficult to understand. “About Ceremonies” says that the Prayer Book services are “neither dark nor dumb ceremonies, but are set forth, so that everyone can understand what they mean, and what use they serve.”

2.7 Reading the Bible

The Prayer for Ash Wednesday Almighty and everlasting God, you hate nothing that you have made and forgive the sins of all those who are penitent. Create and make in us new and contrite hearts, that, lamenting our sins and acknowledging our wretchedness, we may receive from you, the God of all mercy, perfect remission and forgiveness through Jesus Christ our Lord.

The reformers wanted the Bible to be read in church so they designed a calendar of readings so that in Morning and Evening Prayer the whole Old Testament was read in a year and the New Testament twice.  They also designed the readings so that the books of the Bible were read through without being interrupted. Before this time the reading of the Bible in Church was not consistent (like some modern lectionaries). “Concerning the Service of the Church” says,

“...commonly when any book of the Bible was begun, after three or four chapters were read out, all the rest were unread. And in this way the book of Isaiah was begun in Advent, and the book of Genesis in Septuagesima; but they were only begun, and never read through; in a similar way were other books of holy Scripture used.”

“Concerning the Service of the Church” goes on to explain what the new Prayer Book provided.

“And … here is drawn out a Calendar…, which is plain and easy to understand; in which the reading of holy Scripture is so set forth (arranged), that all things shall be done in order, without breaking one piece from another.”

2.8 Appropriate to each Nation

Article 34 says,

“It is not necessary that Traditions and Ceremonies are the same in every place. They have always been different. They may be changed for different countries, times, and cultures, as long as nothing is ordained against God's Word. …

Every national Church has authority to ordain, change, and abolish, ceremonies of the Church which are ordained only by human authority, so that everything results in edifying.”

The Introduction called “Of Ceremonies”,  states that,

“… we think it convenient that every country should use such Ceremonies which they shall think best to the setting forth of God’s honour and glory, and to the bringing of the people to a most perfect and godly living, without error or superstition; and that they should put away other things, which from time to time they perceive to be most abused, as often happens with human ordinances in different ways in different countries.”

3.  The Book of Common Prayer

The Reformers placed all the ceremonies of the church in one Book so that everyone could use it in every place. They did not allow other services to be used. One reason they did this was to maintain purity of doctrine and practice.  The Prayer Book also became an important means of teaching the people true doctrine.  One of the reasons the Anglican church has been strong theologically is that it has a liturgy that is strong theologically. It also has a liturgy that all Anglicans have learnt. So the church has had a common theological tradition.  When the Prayer Book was first produced most people would not have been able to read nor would they have had a copy to read if they could. So they heard it read and remembered the words. You can read the book here)

3.1 Modern Revisions of the Liturgy

The Prayer for Palm Sunday Almighty and everlasting God, who in your tender love towards mankind sent you Son our Saviour Jesus Christ to take upon him our flesh and to suffer death upon the cross that all should follow the example of his great humility: mercifully grant that we may both follow the example of his patience, and also be made partakers of his resurrection; through Jesus Christ our Lord

The liturgy is the words and ceremonies which the church uses to conduct its services.  There has been a lot of revision to the liturgies in the last 40 years.  Some of these changes have been good. Now there are many English versions of the services, such as the Alternative Services Book of 1980 and the Book of Common Worship (2000) published by the Church of England, or An Australian Prayer Book (1978), and A Prayer Book for Australia (1995). Each national church has revised its liturgy, and in each Diocese the Bishop has authorised the liturgy for that Diocese.

3.2  The structure of Prayer Book Services

Most of the services in the Book of Common Prayer are revisions of earlier services. When Thomas Cranmer and others revised them they  arranged them according to a theological understanding of the nature and purpose of the service.

For example the Service for the Burial of the Dead of 1552 omitted many things from the earlier services (including the Mass) and made many changes to the order. The reason for the changes was so that the focus was no longer on the dead person and their passage through purgatory. Instead the service was meant to give comfort to the living. The service was a wonderful expression of confidence in the resurrection, and the direct passing of the dead person into the presence of the Lord. It gave expression to the belief in salvation by grace through the death of Jesus and the rejection of the idea of purgatory.

The Service of Holy Communion

Many changes were made by the Reformers to the old Mass services. The Prayer Book of 1552 made further changes to the Book of 1549, bringing it in line with the theology of the Reformation. When Elizabeth came to the Throne in 1559 she restored the 1552 Book with only one change to the Communion service, which was to add the words of administration from 1549 to the words of 1552. The 1662 service was the same as 1552 with a number of small changes.

The Communion Service of the Book of Common Prayer is carefully structured. (You can read the Service here)

It begins with the Lord’s Prayer as the earlier services did. It omits the private preparation of the priest and calls the people immediately to ask for their hearts to be cleansed in the words of the opening collect. The Commandments are read  to assist this cleansing, followed by a prayer for the Ruler.

This preparatory section then leads to the ministry of the Word. A collect for the day is said, and readings from the Epistles and Gospels are each read, followed by the Nicene creed. On the basis of these statements of biblical truth the sermon then follows.

After the sermon, the people are encouraged to give to the poor and other offer other gifts as well.  After this Offertory the minister places bread and wine on the holy Table and prays for the church throughout the world.

The Communion is preceded by a number of exhortations. Two of these are to encourage people to prepare to receive Communion on a future day. The third encourages those present to examine themselves and to come to receive the sacrament in repentance and with faith.

The people then join in a Confession of sin and the minister  speaks the Absolution to them, followed by a number of sentences from scripture which are meant to assure them of God’s forgiveness. The Confession is placed after the congregation  has heard the scriptures and before they come to receive the sacrament.

The people have prepared themselves by examination and confession, and have heard that they are forgiven, so  the minister  leads them in a great prayer of praise and thanksgiving.

The Prayer of "Humble Access" This prayer is prayed by the people before they come to the Lord’s Table to receive the bread and wine. We do not presume to come to this your table, merciful Lord, trusting in our own righteousness, but in your manifold and great mercies. We are not worthy so much as to gather up the Crumbs under your table. But you are the same Lord whose nature is always to have mercy. Grant us therefore, gracious Lord, so to eat the flesh of your dear Son Jesus Christ and to drink his blood that we may evermore dwell in him and he in us. Amen.

This is followed by the Prayer of Consecration. This prayer states that Christ’s death was the one perfect sacrifice for the sins of the whole world; that Christ commanded us to continue a memory of his death; and asks that as we eat the bread and drink the wine, in remembrance of his death and suffering, we may share in his body and blood.

After the Prayer of Consecration the minister and then the people receive the bread and wine.

The service concludes with the Lord’s Prayer, a prayer of thanksgiving, the hymn of praise known as the Gloria, and finally the blessing.

The Importance of scripture. The service depends a great deal on scripture. The beginning of the service prepares the people to hear the scripture and receive the sacrament. After hearing the Word of God they are then ready to confess their sins in preparation for receiving the bread and wine. The bread and wine are received as signs which bring the promise of forgiveness, because they remind us of Christ’s death for us. The service concludes with great praise and thanksgiving, because by then the written, spoken and visible (sacramental) word of God has stirred up our hearts to this praise.

By contrast many modern services try to stir up our hearts without reminding us of the basis for praise, ie the grace of God revealed in Christ.

The Services of Morning and Evening Prayer (You can read the service here)

The Prayer for Good Friday Almighty God, look with mercy on this your family for which our Lord Jesus Christ was content to be betrayed and given up into the hands of wicked men and to suffer death upon the cross; who now lives and reigns with you and the Holy Spirit one God, world without end.

The services of Morning and Evening Prayer were adapted by the Reformers from a number of services which were used by priests and monks in the Middle Ages. Morning Prayer replaced  Matins (said before daybreak) Lauds (at daybreak) and Prime (soon after dawn).

Morning Prayer begins with an exhortation to confess our sins followed by a prayer of Absolution.  The exhortation includes a clear summary of the purposes for meeting together as God’s people, ie

• to give thanks for the benefits we have received from God;
• to declare his praise;
• to hear his holy Word; and
• to ask for those things that we need.

The Lord’s Prayer leads into a time of praise using Psalm 95 followed by readings of other psalms according to the lectionary. The reading from the Old Testament is also followed by a response of praise using the words of the ancient hymn called the Te Deum, or another hymn from the apocrypha. The reading from the New Testament is also followed by praise using the Song of Zechariah (Luke 1.68), or Psalm 100.  This ministry of the Word is concluded by saying the Apostles’ Creed.

A second use of the Lord’s Prayer introduces the prayers. The first of these prayers is a set of responsive prayers in which the minister says one line and the people respond with another. This allowed the people to join in even though they did not have a Prayer Book to read.

The service of Evening Prayer has a similar structure.

No sermon was provided  at Morning and Evening Prayer because they were daily services. The daily reading of the scriptures was meant to be the way people were built up.  On Sundays it seems that the Holy Communion service was meant to follow Morning Prayer, and at this service a sermon is required. If there was no Communion, the service ended at the prayer for the church.

Intercessions in the Book of Common Prayer

The Prayers at Morning and Evening Prayer include prayers for the government and the church leaders. There is also a strong emphasis on asking God for peace, protection and defence against those who oppose us. This perhaps reflected the dangers of the time.

The prayer for the Church at Holy Communion includes prayer for unity and agreement in the truth of God’s holy word;  that the government will truly and impartially administer justice; that church leaders will teach God’s true and living word and rightly administer the sacraments; that the congregation will hear and receive God’s word; and for those in need or sickness. The prayer concludes by thanking God for those who have died and asking for grace to follow their good example and so, with them, share in God’s kingdom.

4.  The Church Calendar and Lectionary

The Prayer for Easter Day Almighty God, who through your only-begotten Son Jesus Christ overcame death and opened to us the gate of everlasting life: we humbly beseech you that, as your special grace goes before us and puts into our minds good desires, so by your continual help we may bring them to good effect; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, world without end.

The Church Calendar lists the important days in the Church’s year. The Anglican Church observes special days such as Christmas and Easter and other days connected with the ministry of Jesus. The structure of the church year approximately follows the life and ministry of Jesus.

Advent – Christmas – Epiphany – Lent – Palm Sunday - Good Friday – Easter – Ascension – Pentecost – and then Trinity.

Saints Days are also observed.  At the Reformation many saints days were removed from the Calendar. The ones that remained included significant people from the Bible, such as the Apostles, some of the early church Fathers, some English saints and others.  In our modern Calendars, other famous Christians are also remembered.

The Lectionary is a calendar of readings for all the services of the church during the year.  The lectionary used in the Diocese of Perth is based on a Common Lectionary which is used by Roman Catholic, Lutheran, Anglican and many other churches around the world. The lectionary provides readings for three services on Sundays and two services each other day. It follows a three year cycle. That is, it takes three years to read through all the readings.

5. The Liturgical Colours and Vestments

The major seasons of the church year are observed in many Anglican churches by the use of coloured vestments and covers for the Communion table.

The Prayer for 6th Sunday after Trinity O God, you have prepared of those who love you such good things as pass man’s understanding. Pour into our hearts such love towards you that we, loving you above all things, may obtain your promises, which exceed all that we can desire; through Jesus Christ our Lord.

 

Advent = Purple

Christmas = White

Epiphany = White

Lent = Purple

Palm Sunday = Red

Good Friday = Red

Easter = White

Ascension Day = White

Pentecost = Red

Trinity Sunday = White

Trinity = Green

 

Different kinds of vestments are worn by the ministers. The traditional clothing from the time of the Reformation is a surplice. At present many clergy wear an alb or a cassalb (a combination of a cassock and an alb) instead of a surplice. An alb is a long white garment. At the Communion service they may also wear a coloured stole. The colour agrees with the season. At other services some wear a black scarf with the surplice.

Copyright © Dale Appleby 2005.

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Written by: Dale Appleby

Category: Anglican Theology History & Worship

Created: 19 October 2009

Famous Anglican Prayers

A General Thanksgiving

ALMIGHTY God, Father of all mercies,

we your unworthy servants give you most humble and hearty thanks

for all your goodness and loving-kindness to us and to all people;

We bless you for our creation, preservation, and all the blessings of this life;

but above all for your inestimable love

in the redemption of the world by our Lord Jesus Christ,

for the means of grace,

and for the hope of glory.

And we beseech you, give us that due sense of all your mercies,

that our hearts may be unfeignedly thankful,

and that we show forth your praise,

not only with our lips, but in our lives;

by giving up ourselves to your service,

and by walking before you in holiness and righteousness all our days;

through Jesus Christ our Lord,

to whom with you and the Holy Ghost be all honour and glory,

world without end. Amen.

 

A Collect for Grace.

O LORD our heavenly Father, Almighty and everlasting God,

who hast safely brought us to the beginning of this day:

Defend us in the same with your mighty power;

and grant that this day we fall into no sin,

neither fall into any kind of danger;

but that all our doings may be ordered by thy governance,

to do always that is righteous in your sight;

through Jesus Christ our Lord. Amen.

 

A General Confession

ALMIGHTY and most merciful Father,

We have erred and strayed from your ways like lost sheep,

We have followed too much the devices and desires of our own hearts,

We have offended against your holy laws,

We have left undone those things which we ought to have done,

And we have done those things which we ought not to have done,

And there is no health in us:

But you, O Lord, have mercy upon us miserable offenders;

Spare them, O God, which confess their faults,

Restore them that are penitent,

According to your promises declared unto mankind in Christ Jesu our Lord:

And grant, O most merciful Father, for his sake,

That we may hereafter live a godly, righteous, and sober life,

To the glory of your holy Name. Amen.

 

An Evening Collect

O GOD, from whom all holy desires,

all good counsels,

and all just works do proceed;

Give unto your servants that peace which the world cannot give;

that both our hearts may be set to obey your commandments,

and also, that by you we being defended from the fear of our enemies

may pass our time in rest and quietness;

through the merits of Jesus Christ our Saviour. Amen.

 

A Prayer for all Conditions of people

O GOD, the Creator and Preserver of all mankind,

we humbly beseech thee for all sorts and conditions of men;

that you would be pleased to make thy ways known unto them,

thy saving health unto all nations.

More especially we pray for the good estate of the Catholic Church;

that it may be so guided and governed by thy good Spirit,

that all who profess and call themselves Christians

may be led into the way of truth,

and hold the faith in unity of spirit,

in the bond of peace,

and in righteousness of life.

Finally we commend to thy fatherly goodness all those,

who are any ways afflicted or distressed in mind, body, or estate;

[especially those for whom our prayers are desired;]

that it may please thee to comfort and relieve them,

according to their several necessities,

giving them patience under their sufferings,

and a happy issue out of all their afflictions.

And this we beg for Jesus Christ his sake. Amen.

 

Dedication

Eternal God and Father,

by whose power we are created and by whose love we are redeemed:

guide and strengthen us by your Spirit,

that we may give ourselves to your service,

and live this day in love to one another and to you;

through Jesus Christ our Lord. Amen

 

Protection

O God,

who knows us to be set in the midst

of so many and great dangers

that by reason of the frailty of our nature

we cannot always stand upright:

grant us such strength and protection,

as may support us in all dangers

and carry us through all temptations;

through Jesus Christ our Lord.

Amen.

 

Evening Prayer

Lighten our darkness, we beseech thee O Lord; we pray:

and by thy great mercy defend us from all perils and dangers of this night;

for the love of thy only Son our Saviour Jesus Christ. Amen

 

Ash Wednesday

Almighty and everlasting God,

you hate nothing that you have made

and forgive the sins of all who are penitent:

create and make in us new and contrite hearts

that we, worthily lamenting our sins

and acknowledging our wickedness,

may receive from you, the God of all mercy,

perfect remission and forgiveness;

through Jesus Christ our Lord.   Amen

 

Scripture

Blessed Lord,

who hast caused all holy Scriptures

to be written for our learning:

Grant that we may in such wise hear them,

read, mark, learn and inwardly digest them,

that by patience, and comfort of thy holy Word,

we may embrace, and ever hold fast

the blessed hope of everlasting life,

which thou hast given us in our Saviour Jesus Christ. Amen.

Details

Written by: Dale Appleby

Category: Anglican Theology History & Worship

Created: 19 October 2009

THE EIGHTEENTH CENTURY EVANGELICAL REVIVAL

OUTLINE

1. INTRODUCING THE NEW CENTURY

2. SURVEYING THE FIELD

2.1  Dissenters

2.2 Roman Catholics

2.3 Pietism

2.4 High Church Party

2.5 Religious Societies

2.6 Pluralism and the Church of England

2.7 The Hanoverians

2.8 The Agricultural and Industrial Revolutions

2.9 The Enlightenment

2.10 Deism

2.11 Latitudinarians

3. THREE TREES

3.1 Whitfield and the Welsh

3.2 Wesley and the Methodists

3.3 Anglican Evangelicals

4. TWO CROPS

4.1 Social reform

4.2 Missionary Societies

5. LATER SHOOTS

5.1 Evangelicals

5.2 Pentecostals and Charismatics

5.3 Social Action

1. INTRODUCING THE NEW CENTURY

The Great Awakening is another name for the remarkable revival of religious enthusiasm that occurred in the eighteenth century.  This widespread revival affected not only England, but Wales, Scotland and the new colonies in America. It has probably been the most significant religious movement in the western world since the reformation and has had lasting effects on our modern church life.

In this paper we will survey the field from which the revival grew. We will look at three of the major elements of the revival and then examine some of its fruit.

We will focus primarily on what happened in England because this was the major source of influence on the Anglican church. Our focus is on the development of the Christian church and its faith. So political, intellectual and social history will form the background to our study.

2. SURVEYING THE FIELD

The eighteenth century was the time when the world changed from ancient to modern. Massive changes in science, in intellectual thought and in industrial practice introduced a way of life which was radically different from the period of the Renaissance and Reformation.

In the field from which the Revival sprang, there were many other species. Some competed with gospel religion and some assisted its growth. Let's look at some of the influences and groups that were part of eighteenth century life.

2.1  Dissenters

The Dissenters were the heirs of the Puritans. After the Act of Uniformity in 1662 thousands of puritan clergy left the Church of England. By the eighteenth century four groups had survived. The Quakers had drifted apart as a distinct group. Although they had been the most uncompromising group in the post Restoration era, by the 1700's they were no longer a significant force. They did however become very wealthy and some of the great banking houses of England owe their origins to Quakers.

The Presbyterians developed broad theological views during the eighteenth century so that by its end many were Unitarians. The evangelical revival had little impact on them.

The Congregationalists (or Independents) were a loose grouping of independent autonomous local churches. They and the Particular Baptists were affected by the revival.

2.2 Roman Catholics

The Catholics were a small and discouraged minority. The Hanoverian age did not persecute them, although there was continuing suspicion of them, especially at any suggestion of the restoration of the Catholic line of James II.

2.3 Pietism

Pietism emerged in Germany as a reaction to the rigidity and formalism of church and theological life. It emphasised personal religion, piety, the fear of God, and looked for a freshness and vitality in preaching and worship. Its leaders looked back to Luther for some of their inspiration and so formed a link with the reformation.

Count Nicholas von Zinzendorf established a community at Herrnhut, offering asylum in 1722 to Moravian refugees escaping religious persecution. The community attracted others looking for a renewed experience of God. They developed a powerful corporate fellowship combined with strong personal experiences. Zinzendorf emphasised simple child-like faith and saw love as a warm emotional experience at the heart of true Christianity.

From Herrnhut missionaries went out to the new world, including America where some later met up with John Wesley

Pietism was important because it added an important emphasis on emotional, personal and corporate experience to the revival especially in its Wesleyan form.

Examples of the worship and emphasis of this community appear in two hymns by Zinzendorf: Jesus thy blood and  righteousness, and Heart and heart unite together,  in the Australian Hymn Book numbers 137 and 363.

2.4 High Church Party

The High Church group had important influences in the eighteenth century. Their major agenda to restore a national church with its old practices and without dissenters and catholics was not achieved. However their emphasis on strict and sacramental devotion was attractive to many including Wesley.

---

 

2.5 Religious Societies

Moral life in England after the Restoration declined and by the turn of the century a number of religious societies had sprung up. The Societies for the restoration of Manners was formed in 1691, the Society for the Propagation of Christian Knowledge in 1698, and the Society for the Propagation of the Gospel in 1701. Other societies also sprang up to spread the Christian faith and to introduce people to "primitive Christianity". They offered spiritual direction, and encouraged prayer, fasting and the like. They developed to counteract the moral decline of the age.

John and Charles Wesley's "Holy Club" was a similar society which they formed when they were undergraduates at the University of Oxford.

2.6 Pluralism and the Church of England

The quality of church life varied immensely. Many parish clergy were faithful workers. Others were notoriously immoral or just absent. One of the accepted abuses of the parish system was pluralism. This meant that one person might "have the living", that is, be the rector of more than one parish. One reason for this is that different parishes offered different amounts of income. In some the income was insufficient to provide for a man and his family. Thus those who could, acquired more than one living. Others acquired livings for the sake of status and money. One result of this was that many parishes did not have a resident minister. Furthermore because one man might have more than one parish, the actual work of providing services was done by curates who were often paid a pittance.

Thus the quality of pastoral care varied a great deal, and left many parishioners hungry for something better.

2.7 The Hanoverians

After the overthrow of the Catholic Stuart king James II, neither William and Mary (1688-1702), nor their successor Queen Anne (1702 - 1714) had any heirs. The Act of Settlement (1701) provided that in the absence of heirs to Anne or William III the crown was to pass to James I's granddaughter Sophia, the Electress of Hanover, or to her protestant descendants.  In 1714 George I the Elector of Hanover became King of Great Britain and Ireland. He did not speak English and appeared to many to favour the interests of Hanover to Britain. He was succeeded in turn by George II, III and IV, William IV and Queen Victoria.

Political life was dominated by the Whigs especially Sir Robert Walpole. They had some sympathies with the dissenters, and various Acts were repealed giving the dissenters more freedom to meet.  The Whigs had more difficulty cultivating good relations with the Church of England. Their members were more likely to criticise the bishops when church affairs were debated in parliament. However under Walpole's leadership the Church of England was brought on board. New episcopal appointments were made with a view to loyalty to the ruling political party.  In time the Church was seen by some as the ecclesiastical wing of the Whig party.

2.8 The Agricultural and Industrial Revolutions

The eighteenth century saw a major revolution in agricultural practice. The open field system of strip farming was being replaced by larger fields enclosed by hedges and ditches. New methods and more efficient implements could be used. The quality of stock was improved by scientific breeding. All this resulted in improved food supply for the growing industrial workforce. However tenants who had traditional use of land and who were excluded by unilateral enclosures were severely disadvantaged. This led to strong opposition and resulted in various General Enclosure Acts in the nineteenth century to protect the rights of tenants.

In the midst of these changes in agricultural life, the Industrial revolution started to make an impact from about 1750.  Inventions in the textile industry made the production of cloths and yarns more efficient and of better quality. However the machines could not be used in a house, so manufacture moved from homes to factories. The factories were located in the first place near rivers while water power was used, and later near coalfields when steam power was available.

Factory conditions were horrific. Long hours,  poor conditions, low wages and the employment of children were some of the abuses. A political philosophy of laissez-faire meant  little or no interference in this industrial growth. Industrial towns sprang up with poor living conditions. As well, a movement from the country by people displaced by the agricultural revolution to industrial towns led to the dislocation of families and the shaking of established social traditions. New and pressing social problems arose which neither the church nor the government of the time was able to deal with.

It was amongst some of these towns and their impoverished workers that the evangelical revival had some of its greatest impact.

2.9 The Enlightenment

The Enlightenment was a movement in thought during the late seventeenth and eighteenth centuries. Also called the Age of Reason, it exalted reason over traditional and authoritarian belief systems. Scientists and philosophers such as Newton, Locke, Pascal and Descartes questioned established beliefs and put forward an empirical and rational method of establishing truth. The questioning and scepticism spread throughout Europe. Voltaire in France attacked religious ideas, and Rousseau helped formulate ideas of individual liberty and equality. Ideas which were to be expressed in the French Revolution (1789).

Deism was one of the products of this ferment in thought. Churchmen reacted in different ways to the impact of the new rationalism

2.10 Deism

Deists rejected the idea of revealed religion. They appealed to reason and found sufficient truth about God revealed in nature.  The subsequent debates concerned the grounds for believing in revelation and the inadequacies of natural religion. Deism was a significant product of the enlightenment and formed one of the major goads to orthodox belief.

2.11 Latitudinarians

The Latitudinarians included prominent churchmen who tried to steer a course between the Puritan Calvinists and the High Church group. They approached Christian living in a practical non-mystical way. They valued reason and attempted to make things simple. They had a strong emphasis on ethics but their theological views were fairly minimal and not too deep. No complicated or dogmatic views for them.

They tried to help the church cope with the changes that were happening in the thought world of their day. They met the Deists on their own ground, attempting to show that Christianity was reasonable; that the religion of reason is Christianity, and that the natural world has the Christian God as its creator.

They were a party in the middle. Not enthusiastic, but moderate and cautious. They held moderate political views, were tolerant and irenical. As the century wore on, their theological views tended towards the creeping Unitarianism evident in other groups. Some veered towards Arianism, others towards Socinianism.

The Latitudinarians emerged partly in response to the changes in the intellectual world, and partly in response to the low levels of morality in the period following the Restoration.  They saw reason as the alternative to the enthusiasm of the dissenting groups and the natural way to support Christianity in the face of the new natural science.  They had a strong emphasis on common sense morality. Heirs of some of Hooker's appeal to reason, they are one of the forebears of the modern liberal and pluralistic stream in Anglicanism.

Their fear of emotion led to a dry utilitarian faith. This in turn set the scene for the expression of feeling by many as they embraced the Evangelical Awakening.

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3. THREE TREES

As well as the agricultural, industrial, scientific and intellectual revolutions happening in the eighteenth century, a profound change happened in spiritual life. Although various groups such as the religious societies, the Latitudinarians and the dissenting groups attempted to reverse the moral decline and deal with the disturbing changes in society, it was the Great Awakening more than anything else that altered the quality of English life.

The Revival was not a single coherent event. Three large oaks stand out in it, and other smaller saplings cluster around them.

The first stirrings of new life appeared not in England but in America.  In 1734 the revival began in Northampton, Massachusetts, under the preaching of Jonathan Edwards. By the end of 1735 more than three hundred had been converted in the small town and the revival was spreading to other parts of the colonies.

3.1 Whitfield and the Welsh

In Britain the first flickers appeared in Wales. Although Griffith Jones, the Rector of Llandowror had preached an evangelical message since 1712, the fire broke out in Talgarth. The schoolmaster, Howell Harris, had been reading books published by SPCK. From March to June 1735 Harris struggled with his relationship with God and his guilt. At the Pentecost communion service he came to accept that Christ had died for his sins, and that he was truly a child of God. On June 18th "being in secret prayer, I felt suddenly my heart melting within me, like wax before the fire, with love to God my Saviour. I felt not only love and peace, but longing to be dissolved and to be with Christ. Then was a cry in my inmost soul, which I was totally unacquainted with before. 'Abba Father!' I could not help calling God, 'my Father'. I knew that I was his child, and that he loved me, and heard me."   (Harris 16)

Harris, although not ordained, began to preach around the district and many were converted.  Around the same time Daniel Rowland curate at Llangeitho and Llandewi Brefi had been affected by the preaching of Griffith Jones. His earnest preaching in turn touched off a revival in his own parish. In 1737 Rowland and Harris began to work together in South Wales.

 

Meanwhile in 1735 George Whitfield was converted while a student at Oxford. He had joined the Methodist's "Holy Club" and struggled to find faith through self-denial and intense religious devotion. Finally with his health damaged and at the end of his resources God revealed his grace to him. He wrote later, "God was pleased to remove the heavy load, to enable me to lay hold of his dear Son by a living faith, and by giving me the Spirit of adoption, to seal me even to the day of everlasting redemption." (Dallimore 1:77)

He was ordained by Bishop Benson in Gloucester Cathedral at the age of 21. Whitfield was the great orator of the Revival. His first sermon provoked protests that he had driven fifteen people mad. The bishop's response was that he hoped their madness would not be forgotten before the next Sunday. (Dallimore 1:97).

Whitfield soon began to preach to enormous crowds in the open air. His field preaching was due partly to the large crowds which were too big for any building, and also because increasingly churchmen would not allow him the use of their churches.

He regularly preached to crowds of up to 20,000. In fact many estimates are much higher. It is likely that some of Whitfield's estimates may be exaggerated. Even allowing for crowds half the size of those recorded, the numbers are still huge, in the order of 20,000 to 30,000.

Benjamin Franklin, the great American scientist and diplomat, was impressed both by the quality of Whitfield's oration and the strength of his voice. Franklin on one occasion measured the area reached by his voice and wrote,  "I computed that he might well be heard by more than thirty thousand." Dallimore (1:296).

About his speech, Franklin wrote, " ... every accent, every emphasis, every modulation of voice, was so perfectly well turned and well placed, that, without being interested in the subject, one could not help being pleased with the discourse; a pleasure of much the same kind with that received from an excellent piece of musick." (Dallimore 1:116)

There is no doubt that Whitfield possessed a remarkable voice as well as an amazing ability to capture the imagination with his words.

He persuaded the Wesley brothers to preach in the open air, and like them he often preached two or three times a day. He did this from soon after his ordination until his death at 55.

He preached many times in nearly all the counties of England, made seven trips to America, fifteen to Scotland and many visits to Wales. He established two large churches in London.

He had an important ministry to Lady Huntingdon who became a patron of evangelical ministry and provided openings for Whitfield and others to minister to the nobility.

Whitfield, like Wesley, organised his followers into "societies" and was regarded as the leader and founder of Methodism during his lifetime. At that stage "methodism" was a general, disapproving, term for the "enthusiasts", and the various groups were not distinguished.

Such distinctions developed over time. One of the most important was the difference in theology between Wesley and Whitfield. Whitfield had a Calvinist theology of salvation, whereas Wesley was an Arminian. This led to a parting of the ways after Wesley preached a strong sermon against predestination. After reconciliation proved difficult, Whitfield pulled back from the leadership of the movement preferring to let Wesley have first place. In response to his supporters who urged him against such a move, he said, "Let the name of Whitfield  perish, but Christ be glorified!" (NDT 721). The two men remained friends and Wesley preached at Whitfield's funeral.

Although Whitfield established societies, he was not nearly as effective as Wesley and in time his branch of Calvinist Methodism did not continue like Wesleyan Methodism did.

3.2 Wesley and the Methodists

If Whitfield was the great orator of the movement, Wesley was its great organiser and writer.

Born as the fifteenth child of Samuel and Susannah Wesley in 1703, John grew up with his younger brother Charles (one of the revival's great hymn writers) in the rectory at Epworth where his father was rector.  John took his BA at Oxford in 1724 and MA in 1727. It was not until 1725 that he decided to enter the ministry. This was his religious or moral conversion.  He became a fellow of Lincoln College Oxford, and after a short time as his father's curate he returned to Lincoln in 1729.

On his return he became the leader of a small religious society Charles had formed. Dubbed the "Holy Club" by others, they were later called "methodists". They studied the Greek New Testament, read other ancient authors in Greek or Latin, fasted twice a week, took the sacrament weekly, and visited the sick and imprisoned.  Habits which led to great ridicule in the predominantly clerical community of Oxford!

In 1735 John and Charles went to Georgia. John was a rigorist still not at peace with himself. His time in Georgia was marked by conflict and he was virtually driven out of the colony. The return journey was very frightening because of a massive storm that broke over the ship. Wesley wrote as he approached England, "I went to America to convert the Indians; but oh! who shall convert me? who, what is he that will deliver me from this evil heart of mischief? I have a fair summer religion. I can talk well; nay, and believe myself, while no danger is near; but let death look me in the face, and my spirit is troubled. Nor can I say, "To die is gain!" (Journal 53).

On the ship home he met some Moravian brethren. Another of them, Peter Bohler, continued to talk to Wesley after his return. Wesley was searching for real faith. He wrote, "All this time I conversed much with Peter Bohler, but I understood him not; least of all when he said, "MY brother, my brother, that philosophy of yours must be purged away." (Journal 57).  Frustrated that he did not have true faith he resolved to give up preaching till he did. Bohler's advice was, "Preach faith till you have it; and then, because you have it, you will preach faith." (Journal 58).

The resolution of his difficulty happened on May 24, 1738. Wesley's account is, "In the evening I went very unwillingly to a society in Aldersgate Street, where one was reading Luther's preface to the Epistle to the Romans. About a quarter before nine, while he was describing the change which God works in the heart through faith in Christ, I felt my heart strangely warmed. I felt I did trust in Christ, Christ alone, for salvation; and an assurance was given me that He had taken away my sins, even mine, and saved me from the law of sin and death." (Journal 64).

This personal experience of salvation was a new element in religious life of the time. Most clergy thought baptism  was a sufficient mark of salvation. Wesley's experience changed his ministry dramatically. There was a new fire in his preaching and a new power. At last he was able to make an impact on the terrible moral state of English society. His preaching was a dramatic contrast to the Latitudinarian style which one commentator described as "a blank verse style of preaching" (EQ 53.3, 135).

As for the change in people, Wesley wrote, "Many persons in London, in Bristol, in York, and in various parts, both of England and Ireland, have experienced so deep and universal a change as it had not before entered into their hearts to conceive, After a deep conviction of inbred sin ..., they have been so filled with faith and love (and generally in a moment) that sin vanished, and they found from that time no pride, anger, desire, or unbelief. they could rejoice evermore, pray without ceasing and in everything give thanks. Now, whether we call this destruction or suspension of sin, it is a glorious work of God - such a work as, considering both the depth and extent of it, we never saw in these kingdoms before." (EQ 53.3, 147 ).

The experience of methodism was focussed on love. An experience of God's love and a consequent love for God and others. The care of the poor and needy was a dominant aspect of Wesley's life and the instructions he gave to his converts.  He taught that justification was by faith, and accompanying this was also the gracious sanctifying of God. This sanctification was received by faith and could therefore also be instantaneous. However Wesley always denied any sort of static absolute perfectionism. He believed that although sanctification by grace was received by faith and therefore was complete in one sense, the work of changing the life of the believer was progressive and continued until death.

Wesley organised his followers into small groups, classes, which were united by a strong discipline. Lay led, and focussed on prayer and bible reading, the classes were also marked by mutual encouragement, the reporting of personal failures and an openness to scrutiny by others in the group.  A highly developed organisation allowed these groups to multiply and to nurture new converts. Although Wesley stayed a loyal member of the Church of England all his days, his converts were not always welcomed in the churches. Thus the class groups formed  the centre of spiritual life, and eventually, when they could no longer be nurtured in the Church of England, provided an infrastructure for a new denomination.

Wesley's work was awesome. It is estimated during his 52 years of ministry he travelled about 4,000 miles each year, and preached more than 40,000 sermons. He wrote tracts, published sermons, wrote materials for his classes - over 400 publications in his lifetime.

His contribution to English religious life is still being felt. Methodism as it developed had a strong concern for the poor and needy. The modern Pentecostal and charismatic movements can trace their heritage back to this evangelical revival . Wesley and the others brought a vital Christianity to all strata of eighteenth century Britain especially to the working classes.

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3.3 Anglican Evangelicals

Whitfield and Wesley quickly moved outside the sphere of normal parish church life. Partly this was due to opposition on the part of incumbents, and partly due to the enormous crowds they gathered.

However the revival also touched ordinary churchmen.  As the century wore on, more and more clergy of the Church of England were brought to an evangelical renewal and a new preaching of the old reformation doctrines. This third stream existed alongside Wesley and Whitfield. There were some strong bonds of fellowship, but the parish clergy affected by the renewal were less inclined to follow the methodist way in practice. One reason was that the evangelical clergy came more slowly  to their evangelical convictions. In 1769 Wesley knew of 50-60 clergy in London who preached salvation by faith. He wrote to them inviting some cooperation. Only three replied. He called them a "rope of sand".

These evangelical clergy were influenced by the puritan heritage, especially Baxter, Alleine, Bunyan. Some stayed in their parishes, others moved around as itinerant preachers.  The group included many godly parish clergy, including famous names such as John Newton, the former slave trader; Charles Simeon who had a long ministry at Cambridge amongst ordinands and undergraduates; Henry and John Venn at Clapham; William Romaine, a scholar who had produced a revised edition of Calasio's Hebrew Lexicon, who was touched by the revival and established one of the first evangelical lectureships in London; William Cowper who wrote hymns at Olney along with Newton; and Thomas Scott who at first tried to convert Newton to Unitarianism but was forced back to his Greek New Testament, to evangelical orthodoxy,  and ultimately produced a famous Bible Commentary.

It was from within the Church of England that the Eclectic Society arose. Formed in 1783 by John Newton, Richard Cecil, Henry Foster and Eli Bates, the group met fortnightly in London to discuss various matters which the members raised. As well as its founders, the group included at various times, Charles Simeon, the great Cambridge preacher and evangelical leader, Josiah Pratt, the first secretary of the Church Missionary Society, John Venn,  Rector of Clapham (centre of the "Clapham Sect"), and later included visitors such as Richard Johnson and Samuel Marsden, chaplains in NSW.

The Eclectic Society was instrumental in forming the Church Missionary Society and earlier had posed the question, "What is the best method for planting the gospel in Botany Bay?". A question which led them to lobby for an evangelical chaplain on the First Fleet. Richard Johnson was appointed and another evangelical, Samuel Marsden followed.

The "Clapham Sect" was a nickname given by Sidney Smith in the Edinburgh Review, to a group of laymen who lived in Clapham and who were part of the congregation of John Venn. These included members of the House of Commons, such as Henry Thornton,  a banker and financier; William Wilberforce, whom Pitt and Burke claimed was the greatest orator of his day; Charles Grant, Chairman of the East India Company; and James Stephen a famous barrister; Zachary Macaulay, former Governor of Sierra Leone, and Lord Teignmouth a former Governor General of India.

This loose friendship circle not only lived a practical Christian life of integrity and help to the poor, but became the base for the opposition to the slave trade.

The evangelicals in the Church of England were scattered throughout England as well as London. They grew slowly but eventually had a significant impact on the national and church life.

4. TWO CROPS

From the various trees of this revival, a number of long-lasting crops grew.

4.1 Social reform

The abolition of the slave trade was one of the most notable social reforms bred by the awakening. Slavery was a common and accepted part of European life. It had been legalised by an Act of Parliament in 1698. During the century before 1786 Britain alone transported two million Africans to the New World. In 1787 the Committee for the Abolition of the Slave Trade was formed with Macaulay and Wilberforce prominent members. William Pitt raised the matter in the House of Commons in 1788 but it was not until 1807 that the slave trade was made illegal in England, and not until 1834 was slavery itself abolished in all British territories.  Wilberforce was the major force in this significant social reform.

Hannah More was a prominent social and literary figure. After her conversion she wrote "Thoughts on the Importance of the Manners of the Great to General Society" in 1788. This had some impact on social customs. However Wilberforce directed her attention to villages in the Mendip Hills where the labourers were ignorant, poor and oppressed, and clergy were lazy and didn't care. She and her sister established schools, at first for children and then for adults, amidst strong and prejudiced opposition. Gradually with some set-backs and finance from Thornton and  Wilberforce, they helped change the character of the region round about.

Earlier, in 1780 Robert Raikes, the editor of the Gloucester Journal, began his first Sunday School. He was a wealthy evangelical, a friend of Wesley and Whitfield but a committed churchman. His Sunday Schools were an attempt to provide basic education and some discipline to the many young street children. The children attended from ten in the morning until five thirty at night with a break for lunch. They had instruction in reading, writing, the catechism and attended church. Raikes employed others to do the teaching, but was himself involved with the children. The Sunday Schools flourished and other evangelicals took up the idea in their own area.

4.2 Missionary Societies

The Church Missionary Society was formed in 1799 as a direct result of discussions in the Eclectic Society.

The Religious Tract Society was formed in 1799 to develop the work which Hannah More had begun and to distribute her writings, many of which became very popular.

The British and Foreign Bible Society was formed in 1804 after attempts by some to have the Welsh Bible reprinted and distributed by SPCK. The decision to form a  Bible Society arose in discussions of the Religious Tract Society. When the Society was founded it was the men of Clapham who were behind it. Lord Teignmouth was President, Wilberforce Vice-President, Thornton Treasurer and Pratt the secretary of CMS one of the secretaries. The Bible Society was interdenominational and included non-conformist clergy.

In 1809 the London Jews Society was formed. In the following years various other societies were formed to bring the gospel to the colonies.

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5. LATER SHOOTS

5.1 Evangelicals

Evangelicals continued to gain strength in the Church of England, although it was not till later that a strong evangelical theology emerged.

5.2 Pentecostals and Charismatics

The seeds of the later Pentecostal movements were watered during the eighteenth century revival. Many of the modern charismatic phenomena were experienced in the preaching of Whitfield and Wesley, including people making strange noises and falling down in a faint. Wesley and Whitfield after a short time did not encourage such outbreaks. The theology of Pentecostalism also has roots which go back through the Holiness Movements of the nineteenth century to Wesleyan  Arminianism.

5.3 Social Action

Both the evangelicals and the Methodists were strong on social action and this fostered a strong tradition which has continued in different forms to the present day.

©Dale Appleby 2009

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Written by: Dale Appleby

Category: Anglican Theology History & Worship

Created: 19 October 2009

A Brief History of the Anglican Church

Did the Anglican church begin with Henry VIII? Or did Augustine start it, or Alban...? Is it catholic, protestant, or reformed? Were the Methodists originally Anglicans, and where did the charismatics come from?  Here is a brief outline of its history.

Read more: A Brief History of the Anglican Church

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Written by: Dale

Category: Anglican Theology History & Worship

Created: 13 October 2009

Anglican Beliefs

The 39 Articles of Religion are one statement of Anglican beliefs. The official statement in fact. This page provides simple explanations of each of the Articles.  The original version of each Article is printed together with a simplified modern version.

1.  Anglican Beliefs
2.  The 39 Articles of Religion
3. Concerning God:   Articles 1-5
4. Concerning Scripture and Creeds:  Articles 6-8
5. Concerning Salvation:  Articles 9-18
6. Concerning the Church:   Articles 19-22
7. Concerning The Ministry:  Articles 23-24
8. Concerning the Sacraments:   Articles 25-31
9. Concerning Church Discipline:    Articles 32-36
10. Concerning Church and State:   Articles 37-39

1.  Anglican Beliefs

Archbishop Thomas Cranmer and the other English Reformers left three great foundations for the Anglican Church:

• the 39 Articles,
• the Bible in English, and
• the English Book of Common Prayer.

Together with the ancient creeds, these have given the Anglican church its great theological and spiritual strength. These four foundations describe the heart and source of Anglican belief.

This page is a simple explanation of the 39 Articles and the doctrines which they state.

2.  The 39 Articles of Religion

The Articles of Religion state the main doctrines of the Anglican Church, but they are not a systematic statement of all Christian doctrine. The Anglican Church assumes that Scripture teaches Anglicans the truth about all doctrines.

During the reigns of Henry VIII and Edward VI various sets of Articles had been approved by the Kings. Henry wrote 10 himself in 1536, and 42 were approved in 1553 near the end of Edward’s life. 38 Articles were published in 1562 early in the reign of Queen Elizabeth I. These Articles were approved by the bishops and clergy of England, but not without some debates with the Queen. In 1571 a number were improved and Article 19 was added to make the 39 Articles we have now.
They are still the official statement of Anglican doctrine.

Many were based on other Confessions of Faith including the Lutheran Augsburg Confession and Articles of Schmalcald, as well as various Reformed Confessions. The Roman Catholic Council of Trent met between the years 1545 and 1563 in order to state Roman Catholic doctrine over against the teaching of the Reformed churches. Some of our Articles are direct responses to some of the Canons of the Council of Trent.

While the Articles were written in the midst of the major changes of the Reformation, the writers (probably Archbishop Cranmer in the time of Henry and Edward, and Archbishop Parker in the time of Elizabeth) focussed the Anglican doctrines on scripture. The Articles point to the Bible as the supreme authority in matters of faith. They also point to the three great creeds, which state doctrines that all Christians have believed to be true.

3. Concerning God   Articles 1-5

1. About Faith in the Holy Trinity

Original: There is but one living and true God, everlasting, without body, parts, or passions; of infinite power, wisdom, and goodness; the Maker, and Preserver of all things both visible and invisible. And in unity of this Godhead there be three Persons, of one substance, power, and eternity; the Father, the Son, and the Holy Ghost.

Simple English: There is only one living and true God, everlasting, without body, parts, or suffering; of infinite power, wisdom, and goodness; the Maker, and Preserver of all things both visible and invisible. And in unity of this Godhead there are three Persons, of one substance, power, and eternity; the Father, the Son, and the Holy Spirit.

The Anglican doctrine of the Trinity is the same as the doctrine of the Councils of Nicea, Constantinople and Chalcedon. It affirms the unity and uniqueness of God. It also uses the language of the Council of Constantinople to state that in the one Godhead, and sharing the same essence or substance, there are three persons.  Thus it denies the different forms of Monarchianism (the belief that stressed the unity of God, but denied the full divinity of the Son, and the Spirit).

“Without body” means not restricted by limitations of space or location. Not able to be represented in bodily shape.

“Without parts” means not able to be divided, does not change, and without the possibility of conflict.

2. About the Word or Son of God, who was made truly Human

Original The Son, which is the Word of the Father, begotten from everlasting of the Father, the very and eternal God, and of one substance with the Father, took Man's nature in the womb of the blessed Virgin, of her substance: so that two whole and perfect Natures, that is to say, the Godhead and Manhood, were joined together in one Person, never to be divided, whereof is one Christ, very God, and very Man; who truly suffered, war crucified, dead and buried, to reconcile his Father to us, and to be a sacrifice, not only for original guilt, but also for all actual sins of men.

Simple English: The Son, who is the Word of the Father, was begotten from eternity of the Father. He is the true and eternal God, and of one substance with the Father. He took human nature in the womb of the blessed virgin, of her substance. So that two whole and perfect Natures, that is to say, the Godhead and Manhood, were joined together in one Person, never to be divided. There is one Christ, truly God, and truly Man; who truly suffered, was crucified, was dead and buried, to reconcile his Father to us, and to be a sacrifice, not only for original guilt, but also for all actual sins of people.

The Article about the Son affirms the doctrines of the great Councils. Against those who say that the Son did not always exist and was not truly divine (Arianism) it says that  the Son  was eternal and that he was of the same substance as the Father.  In relation to those who thought of Mary as the bearer of God, the Article affirms that the Son took human nature, in the womb of Mary, from her substance. Against those who emphasized Christ’s divinity and thought that his human nature had been absorbed into his divine nature (Apollinarianism) the Article says that Christ is truly human. Against those who wanted to keep the two natures of Christ separate (Nestorianism) it says that there was one person which could not be divided. It affirms that two distinct natures were joined together in the one person of Christ.

The New Testament says that God (not the Father) reconciled us to himself (not that he was reconciled to us). The Article is perhaps explaining in different words how the death of Jesus has made it possible for the Father to accept us.

“Original guilt” probably means original sin (see Article 9). The meaning here is that the sacrifice of Christ is for all sin.

3. About the going down of Christ into Hell

Original As Christ died for us, and was buried, so also is it to be believed, that he went down into Hell.

Simple English: We believe that Christ died for us, and was buried. We also believe that he went down into Hell.

Probably Hades is meant, the place where the dead people go. It is probably a neutral idea, rather than a description of a place of punishment. The biblical basis is Acts 2.27-31 and Psalm 16.10.

4. About the Resurrection of Christ

Original: Christ did truly rise again from death, and took again his body, with flesh, bones, and all things appertaining to the perfection of Man's nature; wherewith he ascended into Heaven, and there sitteth, until he return to judge all Men at the last day.

Simple English: Christ truly rose again from death, and took again his body, with flesh, bones, and all things connected with the perfection of human nature. He ascended with it into Heaven, and sits there, until he returns to judge all people at the last day.

This Article agrees with the creeds concerning the resurrection of Christ. It  also states that he did not give up his humanity when he ascended to heaven. The background to this is that some heresies taught that Christ was divine but not fully human, or that he only appeared to be human for the time he was on earth. The Article also forms a basis for understanding that the body of Christ is in heaven and cannot also be present in the same manner in the bread and wine of Holy Communion.

5. About the Holy Spirit

Original: The Holy Ghost, proceeding from the Father and the Son, is of one substance, majesty, and glory, with the Father and the Son, very and eternal God.

Simple English: The Holy Spirit, proceeding from the Father and the Son, is of one substance, majesty, and glory, with the Father and the Son, truly and eternal God.

 

The Article affirms the divinity and eternity of the Holy Spirit. It also makes clear that the Holy Spirit is not an impersonal force, but a divine person in the same way that the Father and the Son are divine persons.
The Article also agrees with the western version of the Nicene Creed by stating that the Holy Spirit proceeds from the Father and the Son (the filioque clause). This clause was not added to the western version of the creed until the Spanish Church added it at the Council of Toledo in 589, probably as a result of the influence of Augustine of Hippo. Its use gradually spread, although it was not until the 11th century that the Roman Church added it to their creed. It was the cause of the final split between the Eastern and Western churches in 1054.

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4. Concerning Scripture and Creeds Articles 6-8

6. About the Sufficiency of the Holy Scriptures for salvation

Original: Holy Scripture containeth all things necessary to salvation: so that whatsoever is not read therein, nor may be proved thereby, is not to be required of any man, that it should be. believed as an article of the Faith, or be thought requisite or necessary to salvation. In the name of the Holy Scripture we do understand those Canonical Books of the Old and New Testament, of whose authority was never any doubt in the Church. And the other Books (as Hierome saith) the Church doth read for example of life and instruction of manners; but yet doth it not apply them to establish any doctrine. All the Books of the New Testament, as they are commonly received, we do receive, and account them Canonical.

Simple English: Holy Scripture contains all things necessary for salvation. No one should be required to believe as an article of the Faith, or to think necessary for salvation, anything that is not read in, or may be proved by, the Holy Scripture. The Holy Scripture are those Canonical Books of the Old and New Testament whose authority was never doubted in the Church.  And the other Books (as Jerome said) the Church reads for example of life and instruction in behaviour; but it does not use them to establish any doctrine. All the Books of the New Testament, as they are commonly received, we receive and regard them as Canonical.

The Anglican Church bases its doctrine and practice on the scriptures.

“Holy Scripture contains all things necessary for salvation.” This means that there is enough information in the scriptures to tell us the truth about the Christian faith and how to be saved. We do not need any teaching from anywhere else to tell us what is true about these things.  All our theology must be based on the scriptures. This is one reason why Anglicans think the scriptures are so important, and why we make sure that the sermon is about passages and ideas from the Bible.

The Article states the Anglican position over against both the Council of Trent (which gave equal authority to the traditions handed down in the Catholic Church), and some of the extreme Protestants who gave too much authority to the inspiration of the Holy Spirit in the lives of believers.

The books of the Old Testament Apocrypha were listed as part of the Canon by the (Roman Catholic) Council of Trent, but the Anglican church does not use those books as the basis for doctrine. [For more infprmation about the Apocrypha and the Canon - see below.]

7. About the Old Testament

Original: The Old Testament is not contrary to the New: for both in the Old and New Testament everlasting life is offered to Mankind by Christ, who is the only Mediator between God and Man, being both God and Man. Wherefore they are not to be heard, which feign that the old Fathers did look only for transitory promises. Although the Law given from God by Moses, as touching Ceremonies and Rites, do not bind Christian men, nor the Civil precepts thereof ought of necessity to be received in any commonwealth; yet notwithstanding, no Christian man whatsoever is free from the obedience of the Commandments which are called Moral.

Simple English: The Old Testament is not contrary to the New: for both in the Old and New Testament everlasting life is offered to humankind by Christ, who is the only Mediator between God and humans, being both God and Human. That is why they are not to be heard, who pretend that the Patriarchs only looked for temporary promises. Although Christians do not need to follow the ceremonies of the Law given from God by Moses, and governments do not need to follow the civil precepts of that law, yet no Christian is free from obedience to the moral commandments.

Anglicans believe the Old and New Testaments tell one story.  The New Testament teaches that the promises made in the Old are fulfilled in Christ.  The full meaning of the Old Testament promises is discovered in the New.  This also means that the New Testament must be understood with the help of the Old Testament.

The New Testament has not cancelled the Old Testament. The moral law of the Old Testament still applies to Christians, although the New Testament describes how it applies in a new way.

8. About the Three Creeds

Original: The Three Creeds, Nicene Creed, Athanasius's Creed, and that which is commonly called the Apostles' Creed, ought thoroughly to be received and believed: for they may be proved by most certain warrants of Holy Scripture.

Simple English: The Three Creeds, the Nicene Creed, the Athanasian Creed, and that which is commonly called the Apostles' Creed, ought to be received and believed: for they may be proved most certainly by Holy Scripture.

There are three creeds which the Anglican church believes state true doctrine which may be proved from the scriptures.
The Nicene Creed developed doctrines agreed to at the Council of Nicea in 325. Its present form was probably agreed to at the Council of Constantinople in 381.  It was based on earlier creeds and was intended to refute Arian teaching about the divinity of Jesus. (Arius and others taught that Jesus was the highest of God’s creatures but not the same kind of being as the Father.)

The creed of Athanasius was named after a famous theologian but was written by others in the middle of the 5th century.  It is a clear statement of the Trinity and also describes the doctrine of the incarnation of the Son.

The Apostles’ creed was not written by the apostles but contains the apostles’ teaching. Its present form dates from the 8th century, but it gradually developed from baptismal questions which probably go back to the first century.  It was used for teaching the basic ideas of the Christian faith as well as combating heresies.

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5.  Concerning Salvation Articles 9-18

9. About Original or Birth-sin

Original: Original Sin standeth not in the following of Adam, (as the Pelagians do vainly talk;) but it is the fault and corruption of the nature of every man, that naturally is engendered of the offspring of Adam; whereby man is very far gone from original righteousness, and is of his own nature inclined to evil, so that the flesh lusteth always contrary to the spirit; and therefore in every person born into this world, it deserveth God's wrath and damnation. And this infection of nature doth remain, yea in them that are regenerated; whereby the lust of the flesh, called in the Greek, phronema sarkos, which some do expound the wisdom, some sensuality, some the affection some the desire, of the flesh, is not subject to the Law of God. And although there is no condemnation for them that believe and are baptized, yet the Apostle doth confess, that concupiscence and lust hath of itself the nature of sin.

Simple English: Original Sin is not about following the example of Adam, (as the Pelagians wrongly say). It is the fault and corruption of the nature of everyone which is produced in the nature of the descendants of Adam. As a result humans have gone very far from original righteousness, and by their own nature are inclined to evil, so that the flesh always desires what is contrary to the spirit. Therefore in every person born into this world, this original sin deserves God's wrath and damnation. And this infection of nature remains even in those who are regenerated, so that the lust of the flesh, called in the Greek, phronema sarkos, which some translate as the wisdom, some sensuality, some the affection, some the desire, of the flesh, is not subject to the Law of God. And although there is no condemnation for those who believe and are baptized, yet the Apostle admits that desire and lust has in itself the nature of sin.

The Anglican doctrine is different to the teaching of Pelagius, who said that the human will was able to do what God required, and that sin was only the wrong deeds which people did.  The Reformers, followed Augustine and said that Adam’s sin affected the nature of humans. Human nature has become corrupt. It is essentially biased towards sin. Because of this it deserves God’s judgment. This corruption of human nature also means that humans have a tendency to do wrong in practice. That is, the wrong deeds spring from the sinful nature.

The Anglican doctrine is also different to the Council of Trent, which adopted a form of Pelagianism.  It said that original righteousness was not part of the nature of the first humans, but something added by God. This was lost when Adam sinned, but no corruption of his nature occurred. Trent said that baptism removed all sin. The Article admits that even for baptized believers who have been born again, the sinful nature is still at work.

10. About Free Will

Original: The condition of Man after the fall of Adam is such that he cannot turn and prepare himself, by his own natural strength and good works, to faith, and calling upon God: Wherefore we have no power to do good works pleasant and acceptable to God, without the grace of God by Christ preventing us, that we may have a ,good will, and working with us, when we have that good will.

Simple English: The condition of humanity after the fall of Adam is such that we cannot turn and prepare ourselves, by our own natural strength and good works, to faith and calling upon God. This means that we have no power to do good works which are pleasing and acceptable to God, unless the grace of God in Christ goes before us so that we may have a good will, and unless it works with us when we have that good will.

The Article does not actually speak about free will. It describes an implication of Article 9. The Roman Catholic doctrine of original sin stated that when Adam sinned he lost a gift of righteousness, but his nature was not affected. This meant that humans still had the ability to choose to do what God required and so to gain God’s grace to help them.  The Article affirms that humans have a will but states that this will does not have the power to do what God requires. Only the grace of God which comes through Christ can give us a will which obeys God. The Article reflects the ideas of Phil 2.13.

11. About the justification of Humans

Original: We are accounted righteous before God, only for the merit of our Lord and Saviour Jesus Christ by Faith, and not for our own works or deservings: Wherefore, that we are justified by Faith only is a most wholesome Doctrine, and very full of comfort, as more largely is expressed in the Homily of Justification.

Simple English: We are accounted righteous before God, only because of the merit of our Lord and Saviour Jesus Christ, by faith, and not because of our own works or because of what we deserve. So the doctrine, that we are justified by faith only, is a most wholesome doctrine, and full of comfort, as is expressed more fully in the Homily of Justification.

The Reformed doctrine of justification describes how God declares us to be righteous. The Council of Trent described justification not just as the forgiveness of sins but as the renewal and sanctification of the inner person by receiving God’s grace and gifts. That is, justification meant becoming holy in practice. (This teaching confuses justification  - God’s declaration that we are righteous, and sanctification -  the process of becoming holy in practice).

The Anglican Article rejects the teaching of Trent. It says that justification means to be accounted as righteous by God. The basis for it is the work of the Lord Jesus, especially his death. It is not based on how good we are, or on what we do. The way we receive justification is by faith in the work of Christ.

This doctrine is a wholesome doctrine, that is it brings spiritual health. It assures us that we have peace with God, and saves us from doing good works for our own benefit. It is full of comfort because it forms the basis for holy living. It encourages us to be holy for the sake of being like God, not in order to win his approval.

12. About Good Works

Original: Albeit that Good Works, which are the fruits of Faith, and follow after Justification, cannot put away our sins, and endure the severity of God's judgement; yet are they pleasing and acceptable to God in Christ, and do spring out necessarily of a true and lively Faith; insomuch that by them a lively, Faith may be as evidently known as a tree discerned by the fruit.

Simple English: Good works which are the fruit of faith, and follow after justification, cannot put away our sins or endure the severity of God's judgment. But they are pleasing and acceptable to God in Christ. They spring out of a true and lively faith. In fact by them a lively faith may be known as clearly as a tree is identified by the fruit.

This Article explains more about justification and good works.  Good works are a result, or a fruit, of faith. They do not result in justification, rather they follow on from justification. They cannot be used to cancel our sin. Good works are the proof that we have the kind of faith that results in justification. That is, it is faith which results in both justification and good works. (See also Eph 2.10). Because we have been accounted as righteous by God, we are now free to do good works for his sake and not for our own sake.

13. About Works before Justification

Original: Works done before the grace of Christ, and the Inspiration of his Spirit, are not pleasant to God, forasmuch as they spring not of faith in Jesus Christ, neither do they make men meet to receive grace, or (as the School-authors say) deserve grace of congruity: yea rather, for that they are not done as God hath willed and commanded them to be done, we doubt not but they have the nature of sin.

Simple English: Works done before the grace of Christ and the inspiration of his Spirit, are not pleasing to God because they do not spring from faith in Jesus Christ. Neither do they make people fit to receive grace, or (as the School-authors say)  to deserve God’s grace because they show that we are ready to do what he requires.  Rather, because they are not done as God has willed and commanded them to be done, we do not doubt that they have the nature of sin.

The Article refers to works which were done by us before we received the grace of Christ. This means works which were done before we were justified. The Article says that these works are not pleasing to God and that they have the nature of sin. The reason for this is that they do not spring from faith in Christ. Another way to say this is that they are not done in the way God said they should be done. The way that God wants our works to be done is by faith.

The “School authors” is a reference to the scholasticism of the middle ages which built on the work of people like Thomas Aquinas and Duns Scotus.  Part of this teaching was that when humans exercise their will and do what is good, they show that they are willing and ready to receive grace from God so that, with the help of that grace, they can do the works that will result in justification. They deserve God’s help because they are doing what is good, according to the scholastics.

14. About Works of Supererogation

Original: Voluntary Works besides, over and above, God's Commandments, which they call Works of Supererogation, cannot be taught without arrogancy and impiety: for by them men do declare, that they do not only render unto God as much as they are bound to do, but that they do more for his sake, than of bounden duty is required: whereas Christ saith plainly, When ye have done all that arc commanded to you, say, We are unprofitable servants.

Simple English: Voluntary Works cannot be taught without arrogance and impiety. Voluntary Works are those which are done as well as, and over and above God's commandments. They are called Works of Supererogation. When people teach this they declare that they not only give to God as much as they are bound to do, but that they do more for his sake than their duty requires. But Christ says plainly, When you have done all that you are commanded to do, say, We are unprofitable servants.

This Article is about the idea that a person can do more than God requires them to do.  The history of the idea starts from the time of the Decian persecution in the 3rd century.  Some of the Confessors claimed the right to be able to restore the Lapsed to the church.  The basis of this was the faithfulness of the Confessors during the persecution. Around the same time the idea developed that there were some works which were not required but which were still good to do. These could be added to a person’s store of merit. Later it was thought that some Christians, when they had paid all the penalties for all their sins in purgatory, still had merits left over. This store of unused merit was the basis for  Indulgences which the Pope gave (or sold) to people so that they could spend less time in purgatory.

The Article rejects all these ideas because they are contrary to scripture and not in accordance with the doctrine of justification by faith.

15. About Christ alone without Sin

Original: Christ in the truth of our nature was made like unto us in all things, sin only except, from which he was clearly void, both in his flesh, and in his spirit. He came to be the Lamb without spot, who, by sacrifice of himself once made, should take away the sins of the world, and sin, as Saint ,John saith, was not in him. But all we the rest, although baptized, and born again in Christ, yet offend in many things; and if we say we have no sin, we deceive ourselves, and the truth is not in us.

Simple English: Christ had our true nature and was made like us in all things, except for sin. He had no sin either in his flesh or in his spirit. He came to be the Lamb without spot, who, by the sacrifice of himself made once, would take away the sins of the world. Sin, as Saint John says, was not in him. But all we the rest, although baptized, and born again in Christ, still offend in many things; and if we say we have no sin, we deceive ourselves, and the truth is not in us.

This Articles affirms that Christ was truly human (see Article 2), but that he had no sin. One of the purposes of the Article is to make clear that there is no human who is without sin, neither Mary nor a believer who has the Holy Spirit.
The Article also describes the atonement. Our sins are forgiven because of the sacrifice of Christ himself (see also Articles 2, 28, 31).

16. About Sin after Baptism

Original: Not every deadly sin willingly committed after Baptism is sin against the Holy Ghost, and unpardonable. Wherefore the grant of repentance is not to be denied to such as fall into sin after Baptism. After we have received the Holy Ghost, we may depart from grace given, and fall into sin, and by the grace of God we may arise again, and amend our lives. And therefore they are to be condemned, which say, they can no more sin as long as they live here, or deny the place of forgiveness to such as truly repent.

Simple English: Not every deadly sin willingly committed after baptism is sin against the Holy Spirit, and unpardonable. Therefore the gift of repentance is not to be denied to those who fall into sin after baptism. After we have received the Holy Spirit we may depart from the grace given to us, and fall into sin, and by the grace of God we may arise again, and change our lives. And therefore those who say that they cannot sin any more as long as they live are to be condemned, as well as those who deny forgiveness to those who truly repent.

At the time of the Reformation there were two mistaken views about sin after baptism. One view said that Christians cannot sin again once they have received the Holy Spirit and been baptized. Others said that sin after baptism could not be forgiven.

In the early church those who thought that sins after baptism could not be forgiven tended to delay baptism until the end of a person’s life. The Article rejects both these ideas.

The idea of a deadly sin means a serious sin which is committed willfully. The Article does not define what the sin against the Holy Spirit is, but it does say that Christians who sin after baptism must not be denied forgiveness when they repent.

17. About Predestination and Election

Original: Predestination to Life is the everlasting purpose of God, whereby (before the foundations of the world were laid) he hath constantly decreed by his counsel secret to us, to deliver from curse and damnation those whom he hath chosen in Christ out of mankind. and to bring them by Christ to everlasting salvation, as vessels made to honour. Wherefore, they which be endued with so excellent a benefit of God be called according to God's purpose by his Spirit working in due season: they through Grace obey the calling: they be justified freely: then be made sons of God by adoption: they be made like the image of his only-begotten Son, Jesus Christ: they walk religiously in good works, and at length, by God's mercy, they attain to everlasting felicity.

As the godly consideration of Predestination, and our Election in Christ, is full of sweet, pleasant, and unspeakable comfort to godly persons, and such as feel in themselves the working of the Spirit of Christ, mortifying the works of the flesh, and their earthly members, and drawing up their mind to high and heavenly things, as well because it doth greatly establish and confirm their faith of eternal Salvation to be enjoyed through Christ, as because it doth fervently kindle their love towards God: So, for curious and carnal persons, lacking the Spirit of Christ, to have continually before their eyes the sentence of God's Predestination, is a most dangerous downfall, whereby the Devil doth thrust them either into desperation, or into wretchlessness of most unclean living, no less perilous than desperation.

Furthermore, we must receive God's promises in such wise, as they be generally set forth to us in Holy Scripture: and, in our doings, that Will of God is to be followed, which we have expressly declared unto us in the Word of God.

Simple English: Predestination to Life is the everlasting purpose of God, so that (before the foundations of the world were laid) he has firmly decreed, by his secret counsel which is hidden from us, to deliver from curse and damnation those whom he has chosen in Christ out of humanity and to bring them by Christ to everlasting salvation, as vessels made to honour. So these, who are given such an excellent benefit by God, are called according to God's purpose by his Spirit who works at the right time; they through grace obey the calling; they are justified freely; then they are made children of God by adoption; they are made like the image of his only-begotten Son Jesus Christ; they faithfully do good works; and at last, by God's mercy, they reach everlasting happiness.

The godly consideration of predestination, and our election in Christ, is full of sweet, pleasant, and unspeakable comfort to godly people, and those who feel in themselves the working of the Spirit of Christ.  These are the people who put to death the works of the flesh and the parts of their body that serve sin.  The consideration of predestination lifts up their minds to high and heavenly things because it greatly establishes and confirms their faith in eternal salvation to be enjoyed through Christ, and also passionately stirs up their love towards God. But it is very dangerous if curious and sinful people, who do not have the Spirit of Christ, always have before their eyes the decision of God's predestination, because the Devil pushes them either into desperation, or into unclean living, which is no less dangerous than desperation.

Furthermore, we must receive God's promises as they are generally set forth to us in Holy Scripture, and in what we do, we are to follow that will of God which has been expressly declared to us in the Word of God.

Two terms are used in the title of the Article. Predestination in the New Testament refers specifically to the decision God has made beforehand that those he saves will become his children and be conformed to the image of his Son (Rom 8.29; Eph 1.5). Election refers to God’s choice of those he is saving. It is normally connected with Christ, “chosen in Christ” (Eph 1.4). In the Article predestination refers generally to God’s purpose to give his people the blessings of salvation.
The Article refers to predestination to life, and therefore it rejects a doctrine of a double predestination (ie a predestination to condemnation as well).

The Article makes clear that God’s purpose to save people was decided before the creation of the world, and has nothing to do with what people deserve, but rather is connected with God’s mercy which he brings to us in Christ.

The process is described in 7 steps:

• called according to God's purpose by his Spirit
• through grace they obey the calling;
• justified freely;
• made children of God by adoption;
• made like the image of his Son Jesus Christ;
• they faithfully do good works;
• reach everlasting happiness.

This process describes both the work of God and the work of humans.

According to the Article the doctrine of predestination and election is a great encouragement to Christians because it assures them that their salvation is a result of the mercy of God and that it results from his eternal purpose. It also assures them of the great blessings of salvation.

The Article also affirms that in stating this doctrine we should follow what scripture says and not develop other theories about God’s will which are not made clear in scripture.  The Christian doctrine tells us about God’s salvation, it is not connected with philosophies of determinism or fate.

This doctrine is part of a larger debate about the ability of humans to help in their own salvation. It occurred  previously in the debate between Pelagius and Augustine, and at the time of the Reformation between Arminius and Calvin.

18. About obtaining eternal Salvation only by the Name of Christ.

Original: They also are to be had accursed that presume to say, That every man shall be saved by the Law or Sect which he professeth, so that he be diligent to frame his life according to that Law, and the light of Nature. For Holy Scripture doth set out unto us only the Name of Jesus Christ, whereby men must be saved.

Simple English: They are to be regarded as cursed who presume to say, that everyone will be saved by the religion or sect which they profess, as long as they are careful to shape their life according to that religion and the light of nature. For Holy Scripture declares to us only the Name of Jesus Christ, by which people must be saved.

This is the only Article which includes an anathema. It is possible that it refers to Christians who  believe that people can be saved not only by the name of Jesus, but by other means as well.  The Article emphasises that only through Christ can we be saved.

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6. Concerning the Church:   Articles 19-22

19. About the Church

Original: The visible Church of Christ is a congregation of faithful men, in the which the pure Word of God is preached, and the Sacraments be duly- ministered according to Christ's ordinance in all those things that of necessity are requisite to the same.  As the Church of Jerusalem, Alexandria, and Antioch, have erred; so also the Church of Rome hath erred, not only in their living and manner of Ceremonies, but also in matters of Faith.

Simple English: The visible Church of Christ is a congregation of faithful people, in which the pure Word of God is preached, and the sacraments are rightly administered according to everything that Christ's ordinance requires. As the Church of Jerusalem, Alexandria, and Antioch, have gone astray; so also the Church of Rome has gone astray, not only in their living and manner of ceremonies, but also in matters of faith.

The Anglican Church defines the church in a different way to that of the Roman Catholic Church. The Article does not refer to a church structure or organization. It follows the teaching of the New Testament and describes the church as a congregation. It is an assembly gathered together to hear the Word of God and to administer the sacraments.

The Article refers to the visible church. In the New Testament the term church usually means a local group of Christians in one place.  The Articles uses the term church in this sense. The other main use of the term church in the New Testament is in relation to the heavenly or eternal church. This is the church assembled around Jesus in heaven (see Heb 12.22-24; Eph 1.22; Col 1.18 etc).

The Article states that the things that define the true church of Christ are  that:

• it is a congregation, a fellowship which meets together;
• it is made up of people who faithfully follow Christ
• the pure Word of God  is preached, not the Word of God mixed with other ideas
• the sacraments are rightly administered.

The Article does not describe the character of a national church. Article 34 adds other ideas about national churches. This Article does assert that the Roman Church has gone astray in matters of faith as well as ceremonies. This probably refers to doctrines and practices to do with the Mass, justification and purgatory, amongst others.

20. About the Authority of the Church

Original: The Church hath power to decree Rites or Ceremonies, and authority- in Controversies of Faith: And yet it is not lawful for the Church to ordain anything that is contrary to God's Word written, neither may it so expound one place of Scripture, that it be repugnant to another. Wherefore, although the Church be a witness and a keeper of Holy Writ, as it ought not to decree anything against the same, so besides the same ought it not to enforce any thing to be believed for necessity of Salvation.

Simple English: The Church has power to order rites or ceremonies, and has authority in controversies of faith. But it is not lawful for the Church to establish anything that is contrary to God's Word written, neither may it expound one place of Scripture so that it disagrees with another. The Church is a witness and a keeper of Holy Scripture, and since it ought not to decree anything against the scripture, neither should it force belief in anything additional to the scripture as necessary for salvation.

The first sentence of this Article was possibly written by Queen Elizabeth I. Henry VIII had declared himself  to be the Supreme authority in the Church of England, and Queen Elizabeth did not want the church to have more authority than was appropriate. So the Article limits the authority of the church to matters of faith and ceremonies. Articles 34 and 37 say more about this.

The authority of the church is also limited by Scripture. In fact the Article uses two different words. The authority in matters of faith is less than the power to make laws about ceremonies. This is because the real authority in matters of faith is the Bible. The church is not the creator or master of scripture, but must obey what scripture teaches.

The Article also describes the relationship between the church and the individual. The church cannot compel belief in anything that contradicts scripture, or that is an addition to the scripture.

21. About the Authority of General Councils

Original: General Councils may not be gathered together without the commandment and will of Princes. And when they be gathered together, (forasmuch as they be an assembly of men, whereof all be not governed with the Spirit and Word of God,) they may err, and sometimes have erred, even in things pertaining unto God. Wherefore things ordained by them as necessary to salvation have neither strength nor authority, unless it may be declared that they be taken out of Holy Scripture.

Simple English: General Councils may not be gathered together without the command and will of Rulers. And when they are gathered together, (because they are an assembly of humans, not all of whom are governed by the Spirit and Word of God,) they may go astray, and sometimes have gone astray, even in things concerning God. Therefore things decided by them as necessary to salvation have neither strength nor authority, unless it can be shown that they are taken out of Holy Scripture.

The General Councils referred to in this Article include the great Councils of Nicea, Constantinople and Chalcedon as well as many other Councils called by different emperors or popes.  The term General Council means a council representing the whole church, not just a council of the church of one nation, or of bishops in communion with the Pope.  At the time when there were three popes the Council of Constance resolved the problem (1415), but then Pope Pius II who had been elected by that council issued a decree forbidding appeals to a General Council. This meant that the Pope had a higher authority than General Councils. But Councils were still held and were used to approve new doctrines by the Roman Church. The most significant was the Council of Trent which met on three occasions from 1545 until 1563.

This Article places the authority of Councils below the authority of Scripture. It also states that Councils must be called by rulers as the great early Councils were. Therefore it denied the right of the Pope to call a Council.

22. About Purgatory

Original: The Romish Doctrine concerning Purgatory, Pardons, Worshipping and Adoration, as well of Images as of Reliques, and also invocation of Saints, is a fond thing vainly invented, and grounded upon no warranty of Scripture, but rather repugnant to the Word of God.

Simple English: The Roman Catholic doctrine concerning purgatory, pardons, worshipping and adoration of  images as well as relics, and  praying to Saints, is a silly thing invented for no good reason, and based on no assurance of Scripture, but rather opposed by the Word of God.

The content of this Article is greater than the title suggests. It mentions four things which the Anglican church considers to be contrary to scripture.

Purgatory: Ideas about purgatory had been discussed as early as the 6th century.  The idea was that punishments (not eternal punishment) for certain sins which had not been completed in this life, could be purged in an intermediate state. The Council of Florence in 1439 and later the Council of Trent both said such a state existed.

Pardons: Pardons (or indulgences) allow a person to be forgiven part of the punishment for sins committed in this life. These punishments were often different kinds of penances. But if a person died who had not yet completed all the punishments, it was possible that the amount of purging that remained in purgatory could be reduced by these pardons issued by the Pope.

Worshipping Images and Relics: The remains  of famous Christians were thought to help by allowing a  person to gain some merit from the holy person. Showing respect to images of Saints was also thought to be a way of gaining merit. It was connected to praying to saints.

Praying to Saints: The Anglican church teaches that we do not need to ask dead Christians  to pray for us, nor to seek their help. Indeed such prayers are against the doctrine that Christ is our only mediator between us and God.

7. Concerning The Ministry:  Articles 23-24

23. About Ministering in the Congregation

Original: It is not lawful for any man to take upon him the office of publick preaching, or ministering the Sacraments in the Congregation, before he be lawfully called, and sent to execute the same. And those we ought to judge lawfully called and sent, which be chosen and called to this work by men who have publick authority given unto them in the Congregation, to call and send Ministers into the Lord's vineyard.

Simple English: It is not lawful for anyone to take upon themselves the office of public preaching, or ministering the sacraments in the congregation, before they are lawfully called and sent to do it. Those whom we ought to regard as lawfully called and sent, are those who are chosen and called to this work by people who have been given public authority in the Church to call and send ministers into the Lord's vineyard.

The Article explains that public ministry in the church should be done only by authorised ministers. The Anglican church rejected the views of those (eg some Anabaptists) who claimed that ministry could be done by anyone who had divine anointing.  However the Article only applies to public ministry, it does not apply to private ministry.

The Article also focuses on the two areas of church life which the Anglican church thinks are most important:, ie the ministries of preaching and sacraments (see Article 19). The question about ordination and the kinds and orders of ministry is answered in Article 36.

24. About speaking in the Congregation in such a tongue as the people understand

Original: It is a thing plainly repugnant to the Word of God, and the custom of the Primitive Church, to have publick Prayer in the Church, or to minister the Sacraments in a tongue not understanded of the people.

Simple English: It is clearly contrary to the word of God and to the custom of the ancient church to have public prayer in the church, or to minister the sacraments, in a language which the people do not understand.

In the Western church Latin was the common language until the late middle ages. It was the language of the educated classes. By the time of the Reformation ordinary people did not understand it. The result was that the liturgy and the Bible were not able to be understood by those who attended church. Martin Luther translated the Bible into German for his people, and in England the reformers gave the English church an English Bible and an English liturgy.  The Roman Church continued to use Latin for a long time afterwards.

The principle that public liturgy should be in the ordinary language of the people is still the teaching of the Anglican Church.

8. Concerning the Sacraments:   Articles 25-31

25. About the Sacraments

Original: Sacraments ordained of Christ be not only badges or tokens of Christian men's profession, but rather they be certain sure witnesses, and effectual signs of grace, and God's good will towards us, by the which he doth work invisibly in us, and doth not only quicken, but also strengthen and confirm our Faith in him.

There are two Sacraments ordained of Christ our Lord in the Gospel, that is to say, Baptism, and the Supper of the Lord.
Those five commonly called Sacraments, that is to say, Confirmation, Penance, Orders, Matrimony, and extreme Unction, are not to be counted for Sacraments of the Gospel, being such as have grown partly of the corrupt following of the Apostles, partly are states of life allowed in the Scriptures; but yet have not like nature of Sacraments with Baptism, and the Lord's Supper, for that they have not any visible sign or ceremony ordained of God.

The Sacraments were not ordained of Christ to be gazed upon, or to be carried about, but that we should duly use them. And in such only as worthily receive the same they have a wholesome effect or operation: but they that receive them unworthily purchase to themselves damnation, as Saint Paul saith.

Simple English: Sacraments ordained by Christ are not only badges or signs that a person claims to be a Christian. They are also reliable witnesses of God’s good will towards us, and signs which bring his grace to us. God works invisibly in us through the sacrament  not only to bring life to our faith, but also to strengthen our faith in him.

There are two sacraments Christ our Lord has commanded in the gospel: Baptism and the Lord’s Supper.
The five which are commonly called sacraments are not to be counted as sacraments of the gospel. These are confirmation, penance, ordination, marriage, and extreme unction (anointing with oil at the time of death). Some of these have developed because people have corrupted the teaching of the apostles. Some are just states of life allowed in the scriptures.  They are not like the sacraments of baptism and the Lord’s supper because they do not have any visible sign or ceremony appointed by God.

The sacraments were not given by Christ to be stared at or to be carried about. They were given so that we should use them. They only have a good effect for those who receive them in a worthy manner. Those who receive them in an unworthy way are buying  judgment for themselves, as Paul said.

The term sacrament means something that represents something else. John Chrysostom said it was seeing one thing and believing another. Augustine said one thing is seen and another is understood. The Anglican Catechism says it is “an outward and visible sign of an inward and spiritual grace”.  In the Middle Ages many ceremonies were thought of as sacraments.  Gradually only seven were considered as sacraments and these became the official sacraments of the Roman Catholic Church at the Council of Trent in 1547. The Article says there are only two sacraments of the gospel, ie sacraments ordained by Christ.

Only these two have a sign or ceremony ordained by God. The Article distinguishes the sacrament from the grace which the sacrament points to. The sacrament is the sign but it is not the same as the thing which the sign points to. The sacrament or sign is like a promise.

But the two sacraments of Christ are not only a sign. They are signs that bring with them the grace of God. They are signs of God’s good will toward us. Sacraments do not bring the grace that is promised automatically. The grace is not  contained in the sign. The sign or sacrament has to be received in the right way, that is, by faith.

The Article says that God works invisibly in us. This does not mean that the sacrament works invisibly. God does an invisible or spiritual work through the sacrament, because the sacrament brings a promise from God. The sign represents and reminds us of the promises of the gospel. It is like a visible word from God. When we recognize and believe what the sacrament is describing, our faith is strengthened.  In the sacrament God brings his promises to us in a visible form and we receive the promises by faith.

The Article rejects the practice of worshiping or venerating the sacraments, especially the Holy Communion.
The Article also rejects the idea that the sacraments contain grace, that is, that grace can be received just because we receive the outward sign. The Anglican church says the sacrament must be received in a worthy manner, that is by faith.

26. About the Unworthiness of the Ministers, which does not hinder the effect of the Sacrament

Original: Although in the visible Church the evil be ever mingled with the good, and sometimes the evil have chief authority in the Ministration of the Word and Sacraments, yet forasmuch as they do not the same in their own name, but in Christ's, and do minister by his commission and authority, we may use their ministry, both in hearing the Word of God, and in receiving of the Sacraments. Neither is the effect of Christ's ordinance taken away by their wickedness, nor the grace of God's gifts diminished from such as by faith and rightly do receive the Sacraments ministered unto them; which be effectual, because of Christ's institution and promise, although they be ministered by evil men.

Nevertheless, it appertaineth to the discipline of the Church, that inquiry be made of evil Ministers, and that they be accused by those that have knowledge of their offences; and finally being found guilty, by just judgement be deposed.

Simple English: In the visible Church the evil is always mixed with the good, and sometimes the evil has the chief authority in the ministry of the Word and Sacraments. Yet because they do not minister in their own name, but in Christ's, and because they minister by his commission and authority, we may use their ministry, both in hearing the Word of God, and in receiving the sacraments. The effect of what Christ instituted is not taken away by their wickedness, nor is the grace of God's gifts made less for those who by faith rightly receive the sacraments ministered to them. The sacraments have a good effect because of Christ's institution and promise, even though they are ministered by evil people.

Nevertheless, evil ministers should be investigated as part of the discipline of the Church. They should be accused by those who have knowledge of their offences, and when they are found guilty, they should be deposed justly.

The Article concerns a common problem in the visible church.  Some argue that we can only receive God’s grace through the sacraments and preaching if the minister is a good person. The Roman Church argued that the minister must intend to do the ministry according to the purpose of the church.  But it is not possible to know the heart or intention of a minister.
The Anglican Church says that the word and grace of God comes from God himself and is received by faith.  It does not depend on the person who administers it.

Nevertheless it is right that ministers should live holy lives and that evil ministers should be disciplined.

27. About Baptism

Original: Baptism is not only a sign of profession, and mark of difference, whereby Christian men are discerned from others that be not christened, but it is also a sign of Regeneration or new Birth, whereby, as by an instrument, they that receive Baptism rightly are grafted into the Church; the promises of forgiveness of sin, and of our adoption to be sons of God by the Holy Ghost, are visibly signed and sealed; Faith is confirmed, and Grace increased by virtue of prayer unto God. The Baptism of young Children is in any wise to be retained in the Church, as most agreeable with the institution of Christ.

Simple English: Baptism is not only a sign that shows that a person is a Christian and, which distinguishes Christians from those who are not baptised. It is also a sign of regeneration, or new birth. The sign of baptism is like an instrument so that those who receive baptism rightly are grafted into the church. The promises of forgiveness of sin and our adoption to be sons of God by the Holy Spirit are represented and made sure by the visible sign.  Faith is confirmed. Grace is increased because of prayer to God. The baptism of young children is to continue because it agrees with the sacrament Christ ordained.

The Anglican church baptises both adults and children.

Baptism does not make a person a Christian because of the ceremony.  Baptism is a sign  of God’s promise of forgiveness and new birth and when it is received by faith it becomes the public means by which a person joins the church.

Baptism strengthens our faith because it reminds us of the promises of the gospel. That is, it is about new birth, forgiveness, adoption, and being grafted into the church. God’s grace comes to us through this sacrament because we pray to God for these things, not because of the outward form of the ceremony, or because the grace of God is connected with the water.
The Anglican church teaches that the baptism of infants is consistent with the Bible’s teaching about baptism. The Article does not go so far as to say that children must be baptised, only that if they are, it is true baptism.

The faith exercised in infant baptism can be thought of as the faith of the child expressed through the faith of the parents.
For information about Confirmation see below. 

28. About the Lord's Supper

Original: The Supper of the Lord is not only a sign of the love that Christians ought to have among themselves one to another; but rather is a Sacrament of our Redemption by Christ's death: insomuch that to such as rightly, worthily, and with faith, receive the same, the Bread which we break is a partaking of the Body of Christ; and likewise the Cup of Blessing is a partaking of the Blood of Christ.

Transubstantiation (or the change of the substance of Bread and Wine) in the Supper of the Lord, cannot be proved by Holy Writ; but is repugnant to the plain words of Scripture, overthroweth the nature of a Sacrament, and hath given occasion to many superstitions.

The Body of Christ is given, taken and eaten in the Supper, only after an heavenly and spiritual manner. And the mean whereby the Body of Christ is received and eaten in the Supper is Faith. The Sacrament of the Lord's Supper was not by Christ's ordinance reserved, carried about, lifted up or worshipped.

Simple English: The Supper of the Lord is not only a sign of the love that Christians ought to have to one another; it is also a sacrament of our redemption by Christ’s death. If we receive the sacrament with faith and in a worthy manner,  the bread which we break is a sharing in the body of Christ; and the cup of blessing is a sharing in the blood of Christ.

Transubstantiation (or the change of the substance of bread and wine) in the Supper of the Lord cannot be proved by holy scripture but is rejected by the plain words of scripture, contradicts the nature of a sacrament, and has produced many superstitions.

The body of Christ is given, taken, and eaten in the supper only in a spiritual manner. It is received and eaten by faith. The sacrament of the Lord’s Supper was not ordered by Christ to be reserved, lifted up, carried about or worshipped.

The Book of Common Prayer titled this service “The Order of the Administration of the Lord’s Supper or Holy Communion.”  The Roman Catholic church calls it the Mass.  Some Anglicans call it the Eucharist (from a Greek word meaning thanksgiving).
This Article, like the one about Baptism, refers to the sign. The Lord’ Supper is a sign of Christian love, and of our redemption. Another way to say this is that the bread and cup are a means by which we have a share in the death of Jesus.

The sign reminds us both of the death of Jesus and of what it means. When we receive the sign, then we are able, by faith, to receive the promise of redemption which the sign points to. However the Article also states the social aspect of the sacrament. It is a sign of the fellowship and love shared by those who gather around the same table as the Lord.

Anglicans believe that the bread and wine does not change during the Holy Communion service. The bread and wine are signs of the body and blood of Christ. They represent God’s forgiveness and the eternal life that results from his death. 
The doctrine of transubstantiation contradicts the nature of a sacrament because it teaches that the sign is the same as the thing signified.  According to the last rubric in the service of Holy Communion, the body and blood of Christ are not physically present because they are in heaven.

That is why, in the Holy Communion service, the body of Christ is received only in a spiritual  manner, only by faith.
In the Service of Communion for the Sick, in the Book of Common Prayer, it is stated that if a sick person is unable to receive the sacrament by mouth, they are still able to eat and drink the body and blood of the Lord if they repent and believe and give thanks for Christ’s redemption, ie they eat and drink by faith.

The Article also says that the sacrament must not be kept after the service has finished. The reason is so that it will not be worshiped.

29. About the Wicked which do not eat the Body of Christ in the use of the Lord's Supper

Original: The Wicked and such as be void of a lively faith, although they do carnally and visibly press with their teeth (as Saint Augustine saith) the Sacrament of the Body and Blood of Christ, yet in no wise are they partakers of Christ: but rather, to their condemnation, do eat and drink the sign or Sacrament of so great a thing.

Simple English: The wicked, and those who do not have a living faith, can physically and visibly press with their teeth (as Saint Augustine says) the sacrament of the Body and Blood of Christ. But they cannot share in Christ. Rather, to their condemnation, they eat and drink the sign or sacrament of such a great thing.

This Article was included to distinguish Anglican teaching from that of the Lutheran church. It clarifies the teaching of Article 28 about whether Christ is actually present in the sacrament. The Anglican Church denies that the prayer of consecration brings the presence of Christ into or alongside the sacrament.  This means that an unbeliever who eats the bread does not receive Christ or his benefits, because neither Christ nor his benefits are contained in the sacrament, they are only conveyed as a promise to the believer by means of the sacrament.

30. About both kinds

Original: The Cup of the Lord is not to be denied to the Lay-people: for both the parts of the Lord's Sacrament, by Christ's ordinance and commandment, ought to be ministered to all Christian men alike.

Simple English: The Cup of the Lord is not to be denied to the lay people. For both the parts of the Lord's Sacrament, by Christ's ordinance and commandment, ought to be ministered to all Christians alike.

This Article concerns a practice of the Roman Catholic church to give only the bread in Communion to lay people. This practice developed from about the 12th century.  Some such as Thomas Aquinas said it was because of the danger of spilling the blood of Christ. The Council of Trent, in 1562, said that it was not necessary to give the cup because Christ was completely received in the bread. The Roman Church also claimed the authority to change the traditional practice.

The Anglican Article, says that the command of Christ is the reason to give both bread and wine to all Christians.

31. About the Oblation of Christ finished upon the Cross

Original: The offering of Christ once made is that perfect redemption, propitiation, and satisfaction, for all the sins of the whole world, both original and actual; and there is none other satisfaction for sin, but that alone. Wherefore the sacrifices of Masses, in the which it was commonly said, that the Priest did offer Christ for the quick and the dead, to have remission of pain or guilt, were blasphemous fables, and dangerous deceits.

Simple English: The offering of Christ made once is the perfect redemption, propitiation, and satisfaction, for all the sins of the whole world, both original and actual.  And there is no other satisfaction for sin, but only that. Therefore it is a blasphemous fable and a dangerous deceit to say that the priest offers Christ in the sacrifices of the mass so that the living and the dead can have forgiveness of punishment or guilt.

The Anglican teaching about the death of Christ is also referred to in Articles 2,3,15, and 28.
This Article affirms that the sacrifice of Christ was made only once, and that it was a sacrifice for all sins. Therefore no other sacrifices or offerings are necessary, and no other sins need to be atoned for.

The Article rejects the teaching that the Holy Communion is an offering again of the sacrifice of Christ. It also rejects the idea that such an offering is either needed or possible.

The background to this, at the time of the Reformation, was the practice of saying masses for the dead so that they could spend less time in purgatory.  The idea that the Mass was a sacrifice of Christ was also linked to the doctrine of transubstantiation.

This is one reason the Book of Common Prayer did not use the term Altar for the Lord’s Table. The Holy Communion service also used the phrase “a sacrifice of praise and thanksgiving”  to make clear that the Holy Communion is not a sacrifice in any other sense.

9. Concerning Church Discipline:    Articles 32-36

32. About the Marriage of Priests

Original: Bishops, Priests and Deacons are not commanded by God's Law, either to vow the estate of single life, or to abstain from marriage: therefore it is lawful for them, as for all other Christian men, to mary at their own discretion, as they shall judge the same to serve better to godliness.

Simple English: Bishops, Priests and Deacons are not commanded by God's law to promise to remain single, or to abstain from marriage. Therefore it is lawful for them, as for all other Christians, to marry at their own discretion. They must judge which will contribute better to godliness.

From the time of the Middle Ages celibacy for bishops and priests had become the rule in the Western Church. Before that there were many who believed it was the best way of life for those ministers.  It was introduced into England in the 12th century. However it was not possible to enforce it, and many clergy were either married or lived with a woman who was not legally their wife. The Council of Trent in 1563 restated the Catholic position that priests were not to marry.

This Article states the biblical position and allows clergy to marry at their own discretion.

33. About excommunicate Persons, how they are to be avoided

Original: That person which by open denunciation of the Church is rightly cut off from the unity of the Church, and excommunicated, ought to be taken of the whole multitude of the faithful, as an Heathen and Publican, until he be openly reconciled by penance and received into the Church by a Judge that hath authority thereunto.

Simple English: A person can be cut off, in a just way, from the unity of the Church. They are excommunicated by the Church’s public condemnation. Such a person ought to be regarded by the whole multitude of the faithful as an unbeliever and sinner, until they are publicly reconciled by repentance and received into the Church by a person who has authority to receive them.

This Article concerns church discipline. It says that the church has the right to  separate people from the fellowship of the visible church.  The excommunication must be done publicly. The Holy Communion service of the Book of Common Prayer states that excommunications should be read out after the Nicene Creed is said.  The order for the Burial of the Dead is not to be used for excommunicate persons according to the Book of Common Prayer.  The church does not have the power of the state over people’s lives, so others are to treat people who have been excommunicated as though they were an unbeliever. This would have greater power in a stable village community. The hope is that the person will repent and be restored. The Article does not state the reasons why a person could be excommunicated, but  most churches have rules about this.

34. About the Traditions of the Church

Original: It is not necessary that Traditions and Ceremonies be in all places one, and utterly like; for at all times theca have been divers. and may be changed according to the diversities of countries, times, and men's manners, so that nothing be ordained against God's Word. Whosoever through his private judgement, willingly and purposely, cloth openly break the traditions and ceremonies of the Church, which be not repugnant to the Word of God, and be ordained and approved by common authority, ought to be rebuked openly. (that others may fear to do the like,) as he that offendeth against the common order of the Church, and hurteth the authority of the Magistrate, and woundeth the consciences of the weak brethren.
Every particular or national Church hath authority to ordain, change, and abolish, ceremonies or rites of the Church ordained only by man's authority, so that all things be done to edifying.

Simple English: It is not necessary that Traditions and Ceremonies are the same in every place. They have always been different. They may be changed for different countries, times, and cultures, as long as nothing is ordained against God's Word.  Anyone who, because of his private opinion, purposely and openly breaks the traditions and ceremonies of the Church, which are not against the Word of God, and are approved by common authority, ought to be rebuked openly (so that others may fear to do the same). This is an offence against the common order of the Church, which hurts the authority of the government, and wounds the consciences of the weak.
Every national Church has authority to ordain, change, and abolish, ceremonies of the Church which are ordained only by human authority, so that everything results in edifying.

This Article is related to Article 20.  At the time of the Reformation it stated the view of the Church of England over against that of the Roman Catholic Church which claimed to have authority over all churches in every country.

The Article also stated the view of the Church of England over against the individualism  of some of the Protestant groups.
The authority of national churches to make decisions about ceremonies is limited by the scriptures and by the principle of what is edifying.

35. About the Homilies

Original: The second Book of Homilies, the several titles whereof we have joined under this Article, doth contain a godly and wholesome Doctrine, and necessary for these times, as doth the former Book of Homilies, which were set forth in the time of Edward the Sixth; and therefore we judge them to be read in Churches by the Ministers, diligently and distinctly, that they may be understanded of the people.

Simple English: The second Book of Homilies contains doctrine which is godly, wholesome, and necessary for these times, as does the first Book of Homilies also, which was set forth in the time of Edward the Sixth. Therefore we consider them appropriate to be read in churches by the ministers, carefully and distinctly, so that the people may understand them.  The different titles of the homilies in the second book are listed below.

1. Of the right Use of the Church
2. Against peril of Idolatry
3. Of repairing and keeping clean of Churches
4. Of good Works: first of Fasting
5. Against Gluttony and Drunkenness
6. Against Excess of Apparel
7. Of Prayer
8. Of the Place and Time of Prayer
9. That Common Prayer and Sacraments ought to be ministered in a known tongue
10. Of the reverend estimation of God's Word  
11. Of Alms-doing
12. Of the Nativity of Christ
13. Of the Passion of Christ
14. Of the Resurrection of Christ
15. Of the worthy receiving of the Sacrament of the Body and Blood of Christ
16. Of the Gifts of the Holy Ghost
17. For the days of Rogation Week
18. Of the State of Matrimony
19. Of Repentance
20. Against Idleness
21. Against Rebellion

A homily is a sermon.  The First Book of Homilies was published in 1547. Most of the sermons were probably by Archbishop Cramer and some by Bishop Ridley. Ministers  were ordered to read them as the sermon on Sundays. The Second Book was published in 1562 (although the homily about Rebellion was added in 1571 after a rebellion in the north of England in 1569).  Many of these were probably by Bishop Jewel.

The purpose of the Homilies was to provide good teaching to the congregations. The reason this was needed was that some clergy were not well educated,  and others still believed the Roman Catholic teaching.

You can read the Homilies here.

36. About the Consecration of Bishops and Ministers

Original: The Book of Consecration of Archbishops and Bishops, and Ordering of Priests and Deacons, lately set forth in the tine of Edward the Sixth, and confirmed at the same time by authority of Parliament, doth contain all things necessary to such Consecration and Ordering: neither hath it any thing, that of itself is superstitious and ungodly. And therefore whosoever are consecrated or ordered according to the Rites of that Book, since the second year of the forenamed King Edward unto this time, or hereafter shall be consecrated or ordered according to the same Rites; we decree all such to be rightly, orderly, and lawfully consecrated and ordered.

Simple English: The Book of Consecration of Archbishops and Bishops, and Ordering of Priests and Deacons, was set forth in the time of Edward the Sixth, and confirmed at the same time by authority of Parliament. It contains everything necessary to such Consecration and Ordering.  It does not contain anything that is superstitious and ungodly. And therefore everyone who is consecrated or ordered according to the rites of that Book, since the second year of King Edward until this time or afterwards, is rightly and lawfully consecrated and ordered.

The Article is related to Article 23, and concerns the validity of ordinations using the Ordination service of 1549 and the revised service of 1552. After the death of Edward VI, Queen Mary had repealed all the changes which had been introduced during Edward’s reign. When Elizabeth I became Queen she restored the Prayer Book of 1552 as part of her 1559 Settlement. However there was some confusion as to whether the Ordination Services were intended to be included since the Ordination Services were not part of the Prayer Book.  In 1563 this Article was included so as to make clear that all ordinations since the time of Edward were valid.

The Article also says that the Ordination Services do not lack anything that is needed to make an ordination valid. They are also godly and not superstitious, a response to objections from some Puritans.

The Article also refers to the three orders of ministers in the Anglican church. One of the things which characterises the Anglican Church is the way it organises its ministers. Anglicans have three orders: bishops, priests and deacons.  You can read more about the Orders of Ministry here.

10. Concerning Church and State Articles 37-39

37. About the Civil Magistrates

Original: The King's Majesty hath the chief power in this Realm of England, and other his Dominions, unto whom the chief Government of all Estates of this Realm, whether they be Ecclesiastical or Civil, in all causes doth appertain, and is not, nor ought to be, subject to any foreign jurisdiction.

Where we attribute to the King's Majesty the chief government, by which Titles we understand the minds of some slanderous folks to be offended; we give not to our Princes the ministering either of God's Word, or of the Sacraments, the which thing the Injunctions also lately set forth by Elizabeth our Queen do most plainly testify; but that only prerogative, which we see to have been given always to all godly Princes in Holy Scriptures by God himself; that is, that they should rule all estates and degrees committed to their charge by God, whether they be Ecclesiastical or Temporal, and restrain with the civil sword the stubborn and evildoers.

The Bishop of Rome hath no jurisdiction in this Realm of England.

The Laws of the Realm may punish Christian men with death, for heinous and grievous offences. It is lawful for Christian men, at the commandment of the Magistrate, to wear weapons, and serve in the wars.

Simple English:The King's Majesty has the chief power in this Realm of England and his other dominions. The chief government of all aspects of this realm, including both ecclesiastical and civil, belongs to him. The government is not, nor ought to be, subject to any foreign jurisdiction.

Some slanderous people are offended when we attribute to the King's Majesty the highest government. But we do not give to our Princes the ministering either of God's Word, or of the Sacraments. The Injunctions recently set forth by Elizabeth our Queen plainly testify to this. We only give that right, which we see in the Holy Scriptures was always given to godly Princes by God himself. That is, that they should rule all positions and classes committed to their charge by God, whether they are ecclesiastical or civil. And that they should restrain with the civil sword the stubborn and evildoers.

The Bishop of Rome has no jurisdiction in this Realm of England.

The Laws of the Realm may punish Christians with death, for terrible and serious offences. It is lawful for Christians, at the commandment of the Ruler to carry weapons and serve in the wars.

This Article is about four matters.
One of them concerns the Royal Supremacy. This means that the King or Queen of England is the highest authority in the country. In 1553 the earlier version of this article said that the King was the supreme head of the Church of England (according to an Act of Parliament in 1534), but Queen Elizabeth said that only Christ was the head of the church so the words were changed to “chief government” in 1563.

One purpose of making the King the chief governor was to remove the authority of the Pope. The authority of the King over the church is limited by Article 20 which gave the church the authority to decide about ceremonies and matters of faith. This Article also says that the Ruler does not have authority to minister the Word of God or the sacraments. The Article affirms that the King only has the authority which the Bible says all rulers have.

The second thing this Article clarifies is that the bishop of Rome has no jurisdiction in England. Before the time of Henry VIII the Pope had claimed authority over all nations and churches. This idea was developed by Pope Gregory VII in the 11th century. The rejection of papal power was related to Henry’s desire for a divorce. The Act of Supremacy (1534) had been preceded by the Act in Restraint of Appeals (1533) which prevented people in England from appealing to the Pope as a higher court of law. This Article affirms the independence of the Church of England.

The third matter concerns capital punishment and affirms that the death penalty is permissible. This is not the same as to say it is recommended.

The fourth matter concerns military service. An earlier version of this Article referred to “lawful (or just) wars”. This Article says that the wars must be commanded by the Ruler, and is probably opposing the views of some Anabaptists who were opposed to all wars.

38. About Christian's Goods, which are not common

Original: The Riches and Goods of Christians are not common, as touching the right, title, and possession of the same, as certain Anabaptists do falsely boast. Notwithstanding, every man ought, of such things as he possesseth, liberally to give alms to the poor, according to his ability.

Simple English: The wealth and goods of Christians are not common, regarding their right, title, and possession, as certain Anabaptists falsely claim. Nevertheless, everyone ought to give generously to the poor from what they have and according to their ability.

At the time of the Reformation some members of the Anabaptist groups wanted to abolish all law, and make all property common to everyone. They said that all Christians were completely equal. This Article denies this.

The Article also states the biblical principles of giving, that is: giving generously; giving to the poor; giving from what one has and not from what one does not have; and giving according to one’s ability (see 2 Cor 8 and 9).

39. About a Christian's Oath

Original: As we confess that vain and rash Swearing is forbidden Christian men by our Lord Jesus Christ, and James his Apostle, so we judge, that Christian Religion doth not prohibit, but that a man may swear when the Magistrate requireth, in a cause of faith and charity, so it be done according to the Prophet's teaching, in justice, judgement, and truth.

Simple English: We admit that empty and foolish swearing is forbidden Christians by our Lord Jesus Christ and James his apostle. But we consider that the Christian religion does not prohibit a person from swearing when the Ruler requires it. In a cause of faith and love, it should be done according to the prophet's teaching, in justice, judgment, and truth.

This Article is also opposing the opinions of some Anabaptists at the time of the Reformation.  The Article distinguishes swearing which is either rude or intended to mislead, from swearing to make a solemn statement of the truth. The prophet is probably Jeremiah (Jer 4.2).

 

A Brief History of the Development of the Three-Fold Ministry

The Apostles were the first ministers appointed by Christ. They in turn appointed seven men to supervise the distribution of food in Jerusalem (Acts 6). Later elders were appointed in the churches.  The letters to Timothy refer to deacons, overseers (bishops) and elders (presbyters).

It seems that the elders and overseers were a single group in the beginning. But by the end of the 2nd century one of the elders in each place had become the chief leader and was called the bishop.

After the Roman Emperor Constantine became a Christian in 313, churches multiplied and elders became the sole leaders of local churches and one of them, who was called the bishop, became the leader of a group of churches (known as a diocese).

As the church spread major cities became the centre for a bishop who had oversight over other bishops (eg Antioch, Alexandria, Rome, Constantinople etc).  In the western church the bishop of Rome gradually gained power over other bishops.

The Eastern church rejected the authority of the bishop of Rome. It continues to be led by Patriarchs. At the Reformation the Church of England rejected the authority of the bishop of Rome also.  Other reformed churches such as the Presbyterian did not have bishops. Instead they had a form of government based on the authority of elders.

The Role of the Ministers in the Anglican Church

The Deacon:

Is ordained to assist the priest in the work of the parish. This can include teaching as well as looking after the sick and needy in the parish. Normally a person is not ordained priest until they have been a deacon for a year.  However some people remain as deacons and are not ordained as priests.  They have a calling to serve as helpers in the church.

The Priest:

In English this term comes from the Greek word presbyter which means elder.  The Anglican priest is not a priest who offers sacrifices like the Old Testament priests did. He does not offer a sacrifice in the Communion service as a Roman Catholic priest claims to.  The Anglican priest is ordained to a ministry of the Word and sacraments. They must bring the people in the parish to an understanding of God’s word and to maturity in Christ, so that there is no error in their religion nor bad behaviour.

In the service of Ordering of Priests in the Book of Common Prayer, the bishop says to the newly ordained person, “Take authority to preach the Word of God and to minister the holy sacraments in the congregation where you will be … appointed.”

The Bishop:

The Bishop is ordained to teach true doctrine and correct error. The bishop is to ordain priests and deacons and to watch over the health of the church. The bishop is the leader of a diocese.

Return to Article 36

Confirmation in the Anglican Church

When children are baptised the parents and godparents make promises for the children that they will follow Christ until the child is old enough to take the promises on themselves.  Confirmation is the time when the person is able to ratify those promises for themselves. It is a public declaration that the person is a follower of Christ and is committed to serving him for the rest of their life.

When a person is baptised as an adult they should be confirmed at the same time or as soon after as is possible. In the Confirmation service the church prays for the person and the Bishop prays and lays hands on them so that they will be strengthened with the Holy Spirit. The strengthening with the Holy Spirit is so that they can serve Christ in a godly way and remain faithful to him.

The Book of Common Prayer said that no one could take part in the Holy Communion until they were confirmed, or ready and willing to be confirmed.  Nowadays many Anglican churches allow children who are baptised to be admitted to the Holy Communion before they have been confirmed.
Return to Article 27

The Apocrypha and the Canon

If the Bible is the main test of knowing what is orthodox Christianity, how do we know which books should be included in the Bible? In bookshops today you can buy a Bible which includes the Apocrypha. Bookshops also sell other books such as the Didache or the Epistle of Barnabas which some claim should be in our Bibles. Who decided, and on what grounds?

The Apocrypha is a group of writings that were once attached to the Old Testament. Before the time of Christ they were often found in collections of the Greek translation of the Old Testament (the Septuagint or LXX) and formed part of the collection of sacred writings of Greek speaking Jews. They were generally not known in the Hebrew Bible. By 90AD a Jewish Council meeting at Jamnia rejected them from the list of books regarded as authoritative, although they were regarded as useful for private study.

The Christian church took over the same collection of Hebrew scriptures that the Council of Jamnia had agreed to (because they were the scriptures that were generally accepted).

The Christians took some time to agree which of their own writings should be considered authoritative (the gospel of John, for example, took a long time to be generally accepted). By the mid 2nd century Irenaeus of Lyons and Hippolytus of Rome both mention most of the NT books in our Bible.

But it is not until the Easter letter of Athanasius of Alexandria in 367 that we have a defined list of the same books that are now in our Bible.  The Western Church at the Council of Carthage in 397 listed the same NT books.

There were three main bases on which decisions were made for the NT books. That the book was written by an apostle or came from the teaching of an apostle; that the doctrine was apostolic; and that it had been generally used and accepted in the church from the time of the apostles.

On this basis writings from the second century, such as the Didache, were omitted from the NT Canon. “Canon”, in this context, means a rule and in this case it means the agreed list of books which were ruled to be authoritative in the church.
At the time of the Reformation the Roman Catholic Council of Trent, in 1546, ruled that the 12 books of the OT apocrypha should be included in the canon of the Bible. That is why they are printed in Catholic bibles.

The Church of England (in Article 6 of the 39 Articles) listed the same 24 books as were in the Hebrew Canon but said that the Apocrypha was only read for example of life and not to establish any doctrine. The other protestant churches kept the original list, even though Luther did not think James should have been included.

The Eastern Church in 1672 added four of the books of the Apocrypha to its Canon, however in practice it tends towards the Protestant Bible. The Anglican church believes that the scriptures in our Bible “contain all things necessary for salvation.”

Return to Article 6

Details

Written by: Dale

Category: Anglican Theology History & Worship

Created: 13 October 2009

Introducing the Anglican Church

A Reformed Church

The Anglican Church traces its roots back through the Reformation of the Church of England to the church of Jesus and the apostles.  It is one of the Churches that were significantly changed by the Protestant Reformation.

Archbishop Thomas Cranmer and the other English Reformers left three great foundations for the Anglican Church:

• the Bible in English
• the English Book of Common Prayer
• the 39 Articles

Together with the three ancient creeds, these have given the Anglican church its great theological and spiritual strength. These four foundations describe the heart and source of Anglican belief. However the 39 Articles point to the Bible as the supreme authority in matters of faith. They also point to the three great creeds, which state doctrines that all Christians have believed to be true.

You can read the original version of the Articles, alongside a simplified modern version, together with a  simple explanation of the 39 Articles here.

Read more: Introducing the Anglican Church