Protestantism in England From the Times of Henry VIII: Book 23 (The History of Protestantism)

Communion in one kind, compulsory clerical celibacy, vows of chastity and votive masses were acceptable by divine law. In addition, although the real presence was affirmed in traditional terminology, the word transubstantiation itself did not appear in the final version. Harsh penalties were attached to violations of the Articles. Denial of transubstantiation was punished by burning without an opportunity to recant. Denial of any of the other articles was punished by hanging or life imprisonment. The committee's membership included both traditionalists and reformers, but the former held the majority.

The King's Book , or The Necessary Doctrine and Erudition for Any Christian Man to use its formal title, was more traditional than the version and incorporated many of the King's own revisions.

It was approved by a special meeting of the nobility on 6 May and differed from the Bishop's Book in having been issued under the King's authority. It was also statutorily enforced by the Act for the Advancement of True Religion. Significantly, the doctrine of justification by faith was totally rejected.

Cranmer tried to save the doctrine by arguing that while true faith was accompanied by good works in other words, faith was not alone it was only faith that justified. However, Henry would not be persuaded, and the text was amended to read that faith justified "neither only nor alone".

1 Corinthians 15.1-4 ✝ Romans 4.4-5

It was taught that the second commandment did not forbid images but only "godly honour" being given to them. Looking at images of Christ and the saints "provoked, kindled and stirred to yield thanks to Our Lord". The one area in which the King's Book moved away from traditional teaching was on prayer for the dead and purgatory. It taught that no one could know whether prayers or masses for the dead benefited an individual soul, and it was better to offer prayers for "the universal congregation of Christian people, quick and dead".

People were encouraged to "abstain from the name of purgatory, and no more dispute or reason thereof". The King's own behavior sent mixed signals.

Thirty-nine Articles

In , he allowed offerings for the souls of deceased Knights of the Garter to be spent on works of charity instead of masses. At the same time, however, he required the new cathedral foundations to pray for the soul of Queen Jane. Perhaps due to the uncertainty surrounding this doctrine, bequests in wills for chantries , obits and masses fell by half what they had been in the s.

The Forty-two Articles [38] were intended to summarise Anglican doctrine, as it now existed under the reign of Edward VI , who favoured a Protestant faith. Largely the work of Thomas Cranmer, they were to be short formularies that would demonstrate the faith revealed in Scripture and the existing Catholic creeds. That act destroyed any hope of reconciliation with Rome and it was no longer necessary to fear that Article XXIX would offend Catholic sensibilities. The Thirty-nine Articles were not intended as a complete statement of the Christian faith, but of the position of the Church of England in relation to the Catholic Church and dissident Protestants.

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Wishing to pursue Elizabeth's agenda of establishing a national church that would maintain the indigenous apostolic faith and incorporate some of the insights of Protestantism, the Articles were intended to incorporate a balance of theology and doctrine. This allowed them to appeal to the broadest domestic opinion, Catholic and otherwise.

The "via media" was expressed so adroitly in the Articles that some Anglican scholars have labelled their content as an early example of the idea that the doctrine of Anglicanism is one of "Reformed Catholicism". The Articles highlight the Anglican positions with regard to orthodox Catholic teachings, to Puritanism , and to Anabaptist thought. The first five articles articulate the Catholic credal statements concerning the nature of God, manifest in the Holy Trinity.

The Protestant and Reformed Articles: These articles dwell on the topics of sin , justification , and the eternal disposition of the soul. Of particular focus is the major Reformation topic of justification by faith. This section focuses on the expression of faith in the public venue — the institutional church, the councils of the church , worship , ministry , and sacramental theology. These articles concern clerical celibacy , excommunication , traditions of the Church, and other issues not covered elsewhere.

In Charles I prefixed a royal declaration to the articles, which demands a literal interpretation of them, threatening discipline for academics or churchmen teaching any personal interpretations or encouraging debate about them. However, what the Articles truly mean has been a matter of debate in the Church since before they were issued. The evangelical wing of the Church has taken the Articles at face value. In , evangelical Anglican clergyman Chris Pierce wrote:. The Thirty-Nine Articles define the biblically derived summations of precise Christian doctrine.

The Thirty-Nine Articles are more than minimally assented to; they are believed wholeheartedly. This view has never been held by the whole church.

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Some of them are the very same that are contained in the Creed; some others of them are practical truths, which come not within the proper list of points or articles to be believed; lastly, some of them are pious opinions or inferior truths, which are proposed by the Church of England to all her sons, as not to be opposed; not as essentials of Faith necessary to be believed by all Christians necessitate medii, under pain of damnation.

This divergence of opinion became overt during the Oxford Movement of the 19th century. The stipulations of Articles XXV and XXVIII were regularly invoked by evangelicals to oppose the reintroduction of certain beliefs, customs, and acts of piety with respect to the sacraments. In response, John Henry Newman 's Tract 90 attempted to show that the 39 Articles could be read according to an Anglo-Catholic interpretation. Adherence to the Articles was made a legal requirement by the English Parliament in They are printed in the Book of Common Prayer and other Anglican prayer books.

The Test Act of made adherence to the Articles a requirement for holding civil office in England until its repeal in Students at Oxford University were still expected to sign up to them until the passing of the Oxford University Act In the past, in numerous national churches and dioceses, those entering Holy Orders had to make an oath of subscription to the Articles. Clergy of the Church of England are required to affirm their loyalty to the Articles and other historic formularies the Book of Common Prayer and the Ordering of Bishops, Priests and Deacons.

The Church of Ireland has a similar declaration for its clergy, while some other churches of the Anglican Communion make no such requirement. The influence of the Articles on Anglican thought, doctrine and practice has been profound. Although Article VIII itself states that the three Catholic creeds are a sufficient statement of faith, the Articles have often been perceived as the nearest thing to a supplementary confession of faith possessed by the Anglican tradition.

Earlier, John Wesley , founder of the Methodists , adapted the Thirty-nine Articles for use by American Methodists in the 18th century. The resulting Articles of Religion remain official United Methodist doctrine. In Anglican discourse, the Articles are regularly cited and interpreted to clarify doctrine and practice. Sometimes they are used to prescribe support of Anglican comprehensiveness. In other circumstances they delineate the parameters of acceptable belief and practice in proscriptive fashion. The Articles continue to be invoked today in the Anglican Church.

Each of the 44 member churches in the Anglican Communion is, however, free to adopt and authorise its own official documents, and the Articles are not officially normative in all Anglican Churches neither is the Athanasian Creed. Beside these documents, authorised liturgical formularies, such as Prayer Book and Ordinal, are normative.

The several provincial editions of Prayer Books and authorised alternative liturgies are, however, not identical, although they share a greater or smaller amount of family resemblance. No specific edition of the Prayer Book is therefore binding for the entire Communion. From Wikipedia, the free encyclopedia. For other uses, see Book of Kings disambiguation. Anglican realignment Bartonville Agreement Congress of St. Louis North American Anglican Conference. Archived from the original on August 3, Retrieved August 3, He wanted the final petition of the latter to read 'and suffer us not to be led into temptation' rather than 'lead us not into temptation'.

And he amended the First Commandment 'Thou shalt have none other gods but me' to read 'Thou shalt not have nor repute any other God, or gods, but me Jesu Christ. Bishop Tunstall was involved in negotiations as well. The committee was headed by Cromwell, the vicegerent, and the bishops included Cranmer and his Protestant allies — Latimer, Goodrich, Salcot — and their traditionalist counterparts Lee, Tunstall, Clerk and Robert Aldrich of Carlisle. Archived from the original on December 1, Retrieved December 1, The article on the Eucharist defines the real presence in these terms: Book of Common Prayer.

Ayris, Paul; Selwyn, David, eds. Blunt, John Henry The Reformation of the Church of England: Its History, Principles and Results. Part 1 AD — 4th ed. London, Oxford, and Cambridge: The Works of Archbishop Bramhall.

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Bray, Gerald Lewis The Translation of the Scriptures, or the English Bible. Protestantism and Imperialism; or, the Monk and the Monarch. Efforts for the Redistribution of Ecclesiastical Property. Condition of Switzerland Prior to the Reformation. Dissolution of Conventual and Monastic Establishments. Nuremberg This chapter is founded on Notes made on the Spot by the Author in The Battle of Pavia and its Influence on Protestantism. Diet at Spires, , and League Against the Emperor. Arrival of the Emperor at Augsburg and Opening of the Diet. Luther in the Coburg and Melanchthon at the Diet.

Fortunes of Protestantism in Italy, Spain, and Britain. Outbreak and Suppression of Anabaptism in Switzerland. Accession of Princes and States to Protestantism. The Schmalkald War, and Defeat of the Protestants. Farel, Briconnet, and the Early Reformers of France. Antiquity and First Persecutions of the Waldenses. Exploits of Gianavello - Massacre and Pillage of Rora.

Massacre at Vassy and Commencement of the Civil Wars. The Marriage, and Preparations for the Massacre. Introduction of Protestantism into the Netherlands. Retirement of Granvelle - Belgic Confession of Faith. Reaction - Submission of the Southern Netherlands.