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The historical doctrinal standard of the Church of England and the worldwide network of Episcopal churches in communion with the Archbishop of Canterbury. The articles arose as one of the manifestations of the 16th century English Reformation, and more specifically from the liturgical genius of Thomas Cranmer, who served as Archbishop of Canterbury from 1533 to 1556. Cranmer and like - minded colleagues prepared several statements of more or less evangelical faith during the reign of Henry VIII, whose divorce from Catherine of Aragon provided the political impetus for the English Reformation. But it was not until the reign of Edward VI that England's reformers were able to proceed with more thorough efforts. Shortly before Edward's death, Cranmer presented a doctrinal statement consisting of forty - two topics, or articles, as the last of his major contributions to the development of Anglicanism.
These Forty - two Articles were suppressed during the Catholic reign of Edward's successor, Mary Tudor, but became the source of the Thirty - nine Articles which Elizabeth the Great and her Parliament established as the doctrinal position of the Church of England. The 1563 Latin and 1571 English editions of the articles, which benefited from the consultation of the queen herself, are the definitive statements. Elizabeth promoted the articles as an instrument of national policy (to solidify her kingdom religiously) and as a theological via media (to encompass as wide a spectrum of English Christians as possible). Since her day much controversy has swirled over their theological significance. In more recent years they have been of greatest interest to the evangelical and Catholic wings of the Anglican - Episcopalian community who, though their differ between themselves over the meaning of the articles, still consider them valid, in contrast to the more liberal groupings within Anglicanism for whom the articles are little more than a venerated historical document.
The Thirty - nine Articles have been justly praised as a moderate, winsome, biblical, and inclusive statement of Reformation theology. The articles repudiate teachings and practices that Protestants in general condemned in the Catholic church, they deny, e.g.,
* supererogation of merit (XIV),
* transubstantiation (XXVIII),
* the sacrifice of the Mass (XXXI),
* and implicitly the sinlessness of Mary (XV).
On the other hand, they affirm with the continental reformers that
* Scripture is the final authority on salvation (VI),
* that Adam's fall compromised human free will (X),
* that justification is by faith in Christ's merit (XI),
* that both bread and wine should be served to all in the
* Lord's Supper (XXX),
* and that ministers may marry (XXXII).
The articles borrow some wording from Lutheran confessions,
* especially on the Trinity (I),
* the church (XIX),
* and the sacraments (XXV).
But on baptism (XXVII, "a sign of Regeneration")and on the Lord's Supper (XXVIII, "The Body of Christ is given, taken, and eaten, in the Supper, only after an heavenly and spiritual manner"), the articles resemble Reformed and Calvinistic beliefs more than Lutheran.
Article XVII on predestination and election is much debated, for it pictures election unto life in terms very similar to those used by Reformed confessions, and yet, like the Lutherans, is silent on the question of reprobation to damnation. The Thirty - nine Articles mute considerably the attack on extreme views from the radical reformation which is present in the Forty - two Articles of 1553.
Thus, the Thirty - nine Articles do not contain the repudiations of antinomianism, soul sleep, chiliasm, and universalism that the early statement did. But they do retain affirmations concerning
* the propriety of creeds (VIII),
* the necessity of clerical ordination (XXIII),
* the right of the sovereign to influence religion (XXXVII),
* the right of private property (XXXVIII),
* and the legitimacy of official oaths (XXXIX),
which had been challenged by some radical reformers.
The articles take on a more expressly English cast when they address matters of special relevance to the 16th century. Articles VI and XX allow the monarch considerable space for regulating the external church life of England. Article XX also sides more with Luther than with Zwingli in treating the authority of Scripture as the final and last word on religious matters rather than as the only word. Article XXXIV upholds the value of traditions that "be not repugnant to the Word of God." And Article XXXVII maintains the sovereign's right to "chief government" over the whole realm, including the church, even as it restricts the monarch from exercising strictly clerical functions of preaching or administering the sacraments (in 1801 the American Episcopal Church exchanged this article for one more in keeping with New World view on the separation of church and state).
The Thirty - nine Articles remain a forthright statement of 16th century reform. They are Protestant in affirming the final authority of Scripture. They are at one with common Reformation convictions on justification by grace through faith in Christ. They lean toward Lutheranism in permitting beliefs and practices that do not contradict Scripture. They contain statements which, like Zwingli in Zurich, give the state authority to regulate the church. They are "catholic" in their respect for tradition and in their belief that religious ceremonies should be everywhere the same within a realm. They are ambiguous enough to have provided controversy for theologians, but compelling enough to have grounded the faith of millions.
Articles I to VIII: The Catholic Faith
Article I
Of faith in the Holy Trinity
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.
Article II
Of the Word, or Son of God, which was made very man
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, was 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.
Article III
Of the going down of Christ into Hell
As Christ died for us, and was buried, so also is it to be believed that He went down into Hell.
Article IV
Of the Resurrection of Christ
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, wherefore He ascended into heaven, and there sitteth until He return to judge all men at the last day.
Article V
Of the Holy Ghost
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.
Article VI
Of the sufficiency of the Holy Scripture for Salvation
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 Holy Scripture, we do understand those Canonical books of the Old and New testament, of whose authority was never any doubt in the Church.
Of the names and number of the Canonical Books.
Genesis.
Exodus.
Leviticus.
Numbers.
Deuteronomy
Joshua.
Judges.
Ruth.
The First Book of Samuel.
The Second Book of Samuel.
The First Book of Kings.
The Second Book of Kings.
The First Book of Chronicles.
The Second Book of Chronicles.
The First Book of Esdras.
The Second Book of Esdras.
The Book of Esther.
The Book of Job.
The Psalms.
The Proverbs.
Ecclesiastes, or the Preacher.
Cantica, or Songs of Solomon.
Four Prophets the Greater.
Twelve Prophets the Less.
All the books of the New Testament, as they are commonly received, we do receive, and account them canonical.
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. Such are these following:
The Third Book of Esdras.
The Fourth Book of Esdras.
The Book of Tobias.
The Book of Judith.
The rest of the Book of Esther.
The Book of Wisdom.
Jesus the Son of Sirach.
Baruch the Prophet.
The Song of the Three Children.
The Story of Susanna.
Of Bel and the Dragon.
The Prayer of Manasses.
The First Book of Maccabees.
The Second Book of Maccabees.
Article VII
Of the Old Testament
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 there 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.
Article VIII
Of the Three Creeds
The three Creeds, Nicene Creed, Athanasius' 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.
Articles IX to XVIII: Personal Religion
Article IX
Of Original or Birth Sin
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 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 itself the nature of sin.
Article X
Of Free Will
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.
Article XI
Of the Justification of Man
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.
Article XII
Of Good Works
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.
Article XIII
Of Works before Justification
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.
Article XIV
Of Works of Supererogation
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 are commanded to you, say, We be unprofitable servants.
Article XV
Of Christ alone without Sin
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 S. 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.
Article XVI
Of Sin after Baptism
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.
Article XVII
Of Predestination and Election
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; they 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 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.
Article XVIII
Of obtaining eternal salvation only by the name of Christ
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 to us only the name of Jesus Christ, whereby men must be saved.
Articles XIX to XXXI: Corporate Religion
Article XIX
Of the Church
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.
Article XX
Of the Authority of the Church
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 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: yet, as it ought not to decree anything against the same, so besides the same ought it not to enforce anything to be believed for necessity of salvation.
Article XXI
Of the authority of General Councils
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 sometime have erred, even in things pertaining to 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.
Article XXII
Of Purgatory
The Romish doctrine concerning Pugatory, Pardons, worshipping and adoration as well of Images as of Relics, and also Invocation of Saint, is a fond thing vainly invented, and grounded upon no warranty of Scripture; but rather repugnant to the word of God.
Article XXIII
Of Ministering in the Congregation
It is not lawful for any man to take upon him the office of public 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 public authority given unto them in the congregation to call and send ministers into the Lord's vineyard.
Article XXIV
Of speaking in the Congregation in such a tongue as the people understandeth
It is a thing plainly repugnant to the word of God and the custom of the primitive Church, to have public prayer in the Church, or to minister the sacraments in a tongue not understanded of the people.
Article XXV
Of the Sacraments
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 the 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, have they a wholesome effect or operation: but they that receive them unworthily, purchase to themselves damnation, as S. Paul saith.
Article XXVI
Of the unworthiness of the Ministers, which hinders not the effect of the Sacraments
Although in the visible Church the evil be ever mingled with the good, and sometime 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 the 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.
Article XXVII
Of Baptism
Baptism is not only a sign of profession and mark of difference whereby Christian men are discerned from other that be not christened, but 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 the forgiveness of sin, and of our adoption to be the 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.
Article XXVIII
Of the Lord's Supper
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 it 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.
Article XXIX
Of the wicked which do not eat the body of Christ, in the use of the Lord's Supper
The wicked and such as be void of a lively faith, although they do carnally and visibly press with their teeth (as S. 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.
Article XXX
Of Both Kinds
The Cup of the Lord is not to be denied to the lay people; for both parts of the Lord's sacrament, by Christ's ordinance and commandment, ought to be ministered to all Christian men alike.
Article XXXI
Of the one oblation of Christ finished upon the Cross
The offering of Christ once made is the 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 priests did offer Christ for the quick and the dead to have remission of pain or guilt, were blasphemous fables and dangerous deceits.
Articles XXXII to XXXIX: Miscellaneous
Article XXXII
Of the Marriage of Priests
Bishops, Priests, and Deacons are not commanded by God's laws either to vow the estate of single life or to abstain from marriage. Therefore it is lawful also for them, as for all other Christian men, to marry at their own discretion, as they shall judge the same to serve better to godliness.
Article XXXIII
Of Excommunicated Persons, how they are to be avoided
That persons 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 thereto.
Article XXXIV
Of the Traditions of the Church
It is not necessary that traditions and ceremonies be in all places one or utterly alike; for at all times they have been diverse, and may be changed according to the diversity of countries, times, and men's manners, so that nothing be ordained against God's word.
Whosoever through his private judgement willingly and purposely doth 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 other may fear to do the like, as he that offendeth against common order of the Church, and hurteth the authority of the magistrate, and woundeth the conscience 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.
Article XXXV
Of Homilies
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.
Of the Names of the Homilies
1. Of the right Use of the Church
2. Against peril of Idolatry
3. Of the 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 Prayers 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 Rogation-days
18. Of the state of Matrimony
19. Of Repentance
20. Against Idleness
21. Against Rebellion
Article XXXVI
Of Consecration of Bishops and Ministers
The Book of Consecration of Archbishops and Bishops and ordering of Priests and Deacons, lately set forth in the time 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 anything that of itself is superstitious or ungodly.
And therefore whosoever are consecrate or ordered according to the rites of that book, since the second year of 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 or ordered.
Article XXXVII
Of the Civil Magistrates
The Queen's Majesty hath the chief power in this realm of England and other her 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 Queen'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 sacraments, the which thing the Injunctions also lately set forth by Elizabeth our Queen doth most plainly testify: but only that 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 temporal, and restrain with the civil sword the stubborn and evil-doers.
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.
Article XXXVIII
Of Christian men's good which are not common
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.
Article XXXIX
Of a Christian man's Oath
As we confess that vain and rash swearing is forbidden Christian men by our Lord Jesus Christ, 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.
Saturday, April 17, 2010
Wake up you Anglicans!!!Enough of sleeping!!!They have already destroyed our tradition!!!
What the hell has happened to the anglican church which was united with the other churc hes after independence....What happened to the tradition...What happened to the churchmanship...What happened to the order of the service...
If people want to abolish the tradition of the church and bring in modernity,
- Then still WHY THE HELL do they wear the clergical costumes given by the mother church,
- Then still WHY THE HELL do they want to be called as Reverend's, the title given by mother church,
- Then still WHY THE HELL do they preach their modern sermons inside a church which was built traditionally.
They have brought down the sanctity of the HOLY OF HOLIES!!!
They have to be brought to notice,which will be done as soon as possible,by the glory of God!!
If people want to abolish the tradition of the church and bring in modernity,
- Then still WHY THE HELL do they wear the clergical costumes given by the mother church,
- Then still WHY THE HELL do they want to be called as Reverend's, the title given by mother church,
- Then still WHY THE HELL do they preach their modern sermons inside a church which was built traditionally.
They have brought down the sanctity of the HOLY OF HOLIES!!!
They have to be brought to notice,which will be done as soon as possible,by the glory of God!!
The Anglican Way of Faith
The Anglican way of faith rests on a sure foundation: the Scriptures, the Apostolic Church and the early Church Fathers and Mothers. Together these define our worship and faith together. Anglican roots go deep, to the earliest days of the Church. By tradition, Joseph of Arimathea and company brought the Good News to Britain in the years just after the Resurrection. Many count the arrival of St. Augustine of Canterbury in 597 as the beginning of Christianity in Britain - but in truth when Augustine arrived he found the faith already on British soil. The best conjecture by historians is that the Good News came to Britain during the Roman occupation.
In the 1500s, the Reformation decisively shaped our identity as Anglicans, and the Church of England was born as an independent reformed catholic and apostolic Church apart from Rome.
Anglicans embrace and are sustained in the catholic and apostolic faith. Responding to the teachings of Christ Jesus, Anglicans proclaim - in word and action - the good news of the Gospel to the whole of Creation. We are rooted in the scriptures and the catholic creeds, interpreted in the light of tradition, scholarship, reason, and experience.
Worship is the very heart of the Anglican way of faith. Unlike the confessional Protestant churches, who defined themselves by their credal statements and doctrinal differences, Anglicans uniquely are defined by our Book of Common Prayer. One of the more influential books in the English language, the Book of Common Prayer unites us as Anglicans throughout the world.
Central to worship of the Book of Common Prayer is the celebration of the Holy Eucharist (or Holy Communion, or the Lord's Supper). In the proclamation of the Word, and the celebration of the life, death, and resurrection of Christ Jesus through the bread and wine, we are united across time and space with all Christian faithful.
To be an Anglican is to be on a journey of faith with God and in God and to God, in a community of fellow pilgrims who are dedicated to making this journey through common prayer and service.
Following are some of the distinctive emphases in the Anglican way of faith that have shaped our life in the Good News of Christ.
* The historic 3-fold apostolic ministry of bishop, presbyter, and deacon.
The churches in the Anglican tradition have always maintained and valued the historic episcopate, as being instituted by the Apostles for the leading of the faithful. The FEC continues to maintain and value this tradition. Our bishops are both the servants and the shepherds of our Church.
* The priesthood of all believers.
Standing with our Protestant sister churches, Anglicans affirm and support the priesthood of all believers, conveyed through our baptism into the Body of Christ.
* The Via Media - "middle way".
The English Reformers sought the balance point of the Anglican way of faith in the middle way "between Geneva and Rome". They found in the core teachings of Martin Luther and John Calvin some important correctives to the medieval abuses that had corrupted the Catholic faith. Yet they saw no reason to reject the vital heart of that Catholic faith in the process of removing the corrupted elements. The middle way for them was a Reformed Catholic practice free of the oversight of the Pope.
* The Thirty-Nine Articles of Religion.
When the English Reformers altered the course of the English Church in the 1500s, they created a statement of faith called the Thirty-Nine Articles of Religion. This document is a clear lens into the Reformers' minds and hearts, telling us what mattered most to them, and what forces shaped the Anglican way of faith in their day, and continue to shape the Anglican way of faith today.
* The Book of Common Prayer.
Along with Anglicans around the world, we use the Book of Common Prayer (BCP). As each national church began its own journey, their Prayer Books began to reflect the vernacular of each people, each place. This is as it should be. The Free Episcopal Church has chosen to use the 1979 BCP as developed by the Episcopal Church in the US.
* The 3-Legged Stool.
As Anglican theologian Richard Hooker taught, Scripture, the Church's Tradition, and individual Reason together are the grounds for gaining understanding and making choices. Though the insight is not new with Hooker (Aquinas made the case previously), it takes a central prominence for Anglicans. Remove any one leg, and the "stool" tips over. Each must be in equal dialog with the other two. This approach, if actually practiced (!), is a corrective to the abuses of fundamentalism as well as excessive "orthodoxy" which denies the possibility of God-given Reason.
* The Sacraments.
Anglicans celebrate the two Sacraments instituted by the Christ: Baptism, and Holy Eucharist. We recognize through Tradition five additional sacramental rites, that sanctify our relationship with God and each other: Confirmation, Matrimony, Holy Orders, Anointing of the Sick, and Penance. These sacramental rites are means of grace but not necessary for our salvation. The Free Episcopal Church practices open Communion, and places no humanly created barriers to the Sacraments.
In the 1500s, the Reformation decisively shaped our identity as Anglicans, and the Church of England was born as an independent reformed catholic and apostolic Church apart from Rome.
Anglicans embrace and are sustained in the catholic and apostolic faith. Responding to the teachings of Christ Jesus, Anglicans proclaim - in word and action - the good news of the Gospel to the whole of Creation. We are rooted in the scriptures and the catholic creeds, interpreted in the light of tradition, scholarship, reason, and experience.
Worship is the very heart of the Anglican way of faith. Unlike the confessional Protestant churches, who defined themselves by their credal statements and doctrinal differences, Anglicans uniquely are defined by our Book of Common Prayer. One of the more influential books in the English language, the Book of Common Prayer unites us as Anglicans throughout the world.
Central to worship of the Book of Common Prayer is the celebration of the Holy Eucharist (or Holy Communion, or the Lord's Supper). In the proclamation of the Word, and the celebration of the life, death, and resurrection of Christ Jesus through the bread and wine, we are united across time and space with all Christian faithful.
To be an Anglican is to be on a journey of faith with God and in God and to God, in a community of fellow pilgrims who are dedicated to making this journey through common prayer and service.
Following are some of the distinctive emphases in the Anglican way of faith that have shaped our life in the Good News of Christ.
* The historic 3-fold apostolic ministry of bishop, presbyter, and deacon.
The churches in the Anglican tradition have always maintained and valued the historic episcopate, as being instituted by the Apostles for the leading of the faithful. The FEC continues to maintain and value this tradition. Our bishops are both the servants and the shepherds of our Church.
* The priesthood of all believers.
Standing with our Protestant sister churches, Anglicans affirm and support the priesthood of all believers, conveyed through our baptism into the Body of Christ.
* The Via Media - "middle way".
The English Reformers sought the balance point of the Anglican way of faith in the middle way "between Geneva and Rome". They found in the core teachings of Martin Luther and John Calvin some important correctives to the medieval abuses that had corrupted the Catholic faith. Yet they saw no reason to reject the vital heart of that Catholic faith in the process of removing the corrupted elements. The middle way for them was a Reformed Catholic practice free of the oversight of the Pope.
* The Thirty-Nine Articles of Religion.
When the English Reformers altered the course of the English Church in the 1500s, they created a statement of faith called the Thirty-Nine Articles of Religion. This document is a clear lens into the Reformers' minds and hearts, telling us what mattered most to them, and what forces shaped the Anglican way of faith in their day, and continue to shape the Anglican way of faith today.
* The Book of Common Prayer.
Along with Anglicans around the world, we use the Book of Common Prayer (BCP). As each national church began its own journey, their Prayer Books began to reflect the vernacular of each people, each place. This is as it should be. The Free Episcopal Church has chosen to use the 1979 BCP as developed by the Episcopal Church in the US.
* The 3-Legged Stool.
As Anglican theologian Richard Hooker taught, Scripture, the Church's Tradition, and individual Reason together are the grounds for gaining understanding and making choices. Though the insight is not new with Hooker (Aquinas made the case previously), it takes a central prominence for Anglicans. Remove any one leg, and the "stool" tips over. Each must be in equal dialog with the other two. This approach, if actually practiced (!), is a corrective to the abuses of fundamentalism as well as excessive "orthodoxy" which denies the possibility of God-given Reason.
* The Sacraments.
Anglicans celebrate the two Sacraments instituted by the Christ: Baptism, and Holy Eucharist. We recognize through Tradition five additional sacramental rites, that sanctify our relationship with God and each other: Confirmation, Matrimony, Holy Orders, Anointing of the Sick, and Penance. These sacramental rites are means of grace but not necessary for our salvation. The Free Episcopal Church practices open Communion, and places no humanly created barriers to the Sacraments.
Being Anglican
What Does It Mean To Be Anglican?
Anglicans around the world struggle with this question as we strive to bear faithful witness to issues of faith, justice and inclusion. The old traditional answer (Anglicans uphold Scripture, Prayer Book, 39 Articles, and the Homilies) no longer makes sense, and never really did. The old definition tells us what is on our bookshelf, but does not tell us what specific charism shapes the Anglican approach to living the Gospel of Christ. At the 1930 Lambeth Conference (the every-ten-years gathering of Anglican bishops from around the world), the bishops identified the four ideals that have always shaped true Anglicanism*. In making this list, the bishops acknowledged that as Anglicans we live these ideals imperfectly.
To be Anglican is to live faithfully towards:
1. An Open Bible:
The Reformation gave back to us the ability to read the Scriptures in our own language, to reflect on the meanings, and to form our own understandings of the Gospel. An open Bible invites and demands that we discover in each new generation what wisdom and truth the Spirit is revealing to us through the scriptures.
2. A Pastoral Priesthood:
Anglican priests stand with the people of God in our common human condition, and Anglican priesthood is an expression of our common priesthood in Christ through baptism. Anglican priests are pastoral in the sense of servant leadership: caring for all the people of God and ensuring none get lost along the way.
3. A Common Worship:
Anglican worship is community worship, where all the people participate with understanding and commitment. This is why all our worship texts are contained in the "Book of Common Prayer". Worship without real participation by the community may be lovely sacred theater, but it is not true worship.
4. A Fearless Love of Truth:
Anglican scholarship has often been at the forefront of engaging truth wherever it is to be found, daring to ask hard questions and challenge assumptions. Anglicans have led the way in biblical studies, ethics, theology, and the 'hard' and social sciences. It is also this charism that keeps Anglican life most lively, as in every generation some Anglicans are more fearless than others!
The Anglican commitment to the dialog between Scripture, Tradition, and Reason is woven throughout these four ideals. In each of these ideals, there is always a tension between individual experience, and experience of the People of God as a whole. It is our commitment to live in this tension that has been a hallmark of the historic Anglican tradition.
Commitment to living in this tension in spite of our human imperfection is another way of saying that Anglicans are uniquely committed to trusting that through this tension, the Spirit is ever leading us forward to greater understanding.
Anglicans around the world struggle with this question as we strive to bear faithful witness to issues of faith, justice and inclusion. The old traditional answer (Anglicans uphold Scripture, Prayer Book, 39 Articles, and the Homilies) no longer makes sense, and never really did. The old definition tells us what is on our bookshelf, but does not tell us what specific charism shapes the Anglican approach to living the Gospel of Christ. At the 1930 Lambeth Conference (the every-ten-years gathering of Anglican bishops from around the world), the bishops identified the four ideals that have always shaped true Anglicanism*. In making this list, the bishops acknowledged that as Anglicans we live these ideals imperfectly.
To be Anglican is to live faithfully towards:
1. An Open Bible:
The Reformation gave back to us the ability to read the Scriptures in our own language, to reflect on the meanings, and to form our own understandings of the Gospel. An open Bible invites and demands that we discover in each new generation what wisdom and truth the Spirit is revealing to us through the scriptures.
2. A Pastoral Priesthood:
Anglican priests stand with the people of God in our common human condition, and Anglican priesthood is an expression of our common priesthood in Christ through baptism. Anglican priests are pastoral in the sense of servant leadership: caring for all the people of God and ensuring none get lost along the way.
3. A Common Worship:
Anglican worship is community worship, where all the people participate with understanding and commitment. This is why all our worship texts are contained in the "Book of Common Prayer". Worship without real participation by the community may be lovely sacred theater, but it is not true worship.
4. A Fearless Love of Truth:
Anglican scholarship has often been at the forefront of engaging truth wherever it is to be found, daring to ask hard questions and challenge assumptions. Anglicans have led the way in biblical studies, ethics, theology, and the 'hard' and social sciences. It is also this charism that keeps Anglican life most lively, as in every generation some Anglicans are more fearless than others!
The Anglican commitment to the dialog between Scripture, Tradition, and Reason is woven throughout these four ideals. In each of these ideals, there is always a tension between individual experience, and experience of the People of God as a whole. It is our commitment to live in this tension that has been a hallmark of the historic Anglican tradition.
Commitment to living in this tension in spite of our human imperfection is another way of saying that Anglicans are uniquely committed to trusting that through this tension, the Spirit is ever leading us forward to greater understanding.
Tuesday, April 13, 2010
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Prayer at Daybreak
O Lord Eternal and Creator of all things,
Who of Thine inscrutable goodness didst call me to this life;
Who didst bestow on me the grace of Baptism
and the Seal of the Holy Spirit;
Who hast imbued me with the desire to seek Thee,
the one true God: hear my prayer.
I have no life, no light, no joy or wisdom;
no strength except in Thee, O God.
Because of my unrighteousness I dare not raise my eyes to Thee.
But Thou didst say to Thy disciples,
'Whatsoever ye shall ask in prayer believing, ye shall receives
and 'Whatsoever ye shall ask in my name, that will I do'.
Wherefore I dare to invoke Thee.
Purify me from all taint of flesh and spirit.
Teach me to pray aright.
Bless this day which Thou dost give unto me,
Thine unworthy servant. By the power of Thy blessing
enable me at all times to speak and act to Thy glory
with a pure spirit, with humility, patience, love,
gentleness, peace, courage and wisdom:
aware always of Thy presence.
Of Thine immense goodness, OLord God, shew me the
path of Thy will,
and grant me to walk in Thy sight without sin.
O Lord, unto Whom all hearts be open,
Thou knowest of what things I have need.
Thou art acquainted with my blindness and my ignorance,
Thou knowest my infirmity and my soul's corruption;
but neither are my pain and anguish hid from Thee.
Wherefore I beseech Thee, hear my prayer
and by Thy Holy Spirit teach me the way wherein I should walk;
and when my perverted will would lead me down other paths
spare me not, O Lord, but force me back to Thee.
By the power of Thy love, grant me to hold fast to that
which is good.
Preserve me from every word or deed that corrupts the soul;
from every impulse unpleasing in Thy sight
and hurtful to my brother-man.
Teach me what I should say and how I should speak.
If it be Thy will that I make no answer,
inspire me to keep silent in a spirit of peace
that causeth neithcr sorrow nor hurt to my fellow.
Establish me in the path of Thy commandments
and to my last breath let me not stray from the light of
Thine ordinances,
that Thy commandments may become the sole law of my being,
on this earth and in all eternity
Yea, Lord, I pray Thee, have pity on me.
Spare me in mine affliction and my misery
and hide not the way of salvation from me.
In my foolishness, O God, I plead with Thee for many and
great things.
Yet am I ever mindful of my wickedness, my baseness, my
vileness.
Have mercy upon me.
Cast me not away from Thy presence because of my
presumption.
Do Thou rather increase in me this presumption,
and grant unto me, the worst of men,
to love Thee as Thou hast commanded,
with all my heart, and with all my soul,
and with all my mind, and with all my strength:
with my whole being.
Yea, O Lord, by Thy Holy Spirit,
teach me good judgment and knowledge.
Grant me to know Thy truth before I go down into the
grave.
Maintain my life in this world until I may offer unto Thee
worthy repentance.
Take me not away in the midst of my days,
nor while my mind is still blind.
When Thou shalt be pleased to bring my life to an end,
forewarn me that I may prepare my soul to come before Thee.
Be with me, O Lord, at that dread hour
and grant me the joy of salvation.
Cleanse Thou me from secret faults,
from all iniquity that is hid in me;
and give me a right answer before Thy judgment-seat.
Yea, Lord, of Thy great mercy
and immeasurable love for mankind,
Hear my prayer.
Archimandrite Sophrony (Sakharov), the disciple of St Silouan
From the book On Prayer published by the Monastery of St. John the Baptist, Tolleshunt Knights, by Maldon, Essex
Who of Thine inscrutable goodness didst call me to this life;
Who didst bestow on me the grace of Baptism
and the Seal of the Holy Spirit;
Who hast imbued me with the desire to seek Thee,
the one true God: hear my prayer.
I have no life, no light, no joy or wisdom;
no strength except in Thee, O God.
Because of my unrighteousness I dare not raise my eyes to Thee.
But Thou didst say to Thy disciples,
'Whatsoever ye shall ask in prayer believing, ye shall receives
and 'Whatsoever ye shall ask in my name, that will I do'.
Wherefore I dare to invoke Thee.
Purify me from all taint of flesh and spirit.
Teach me to pray aright.
Bless this day which Thou dost give unto me,
Thine unworthy servant. By the power of Thy blessing
enable me at all times to speak and act to Thy glory
with a pure spirit, with humility, patience, love,
gentleness, peace, courage and wisdom:
aware always of Thy presence.
Of Thine immense goodness, OLord God, shew me the
path of Thy will,
and grant me to walk in Thy sight without sin.
O Lord, unto Whom all hearts be open,
Thou knowest of what things I have need.
Thou art acquainted with my blindness and my ignorance,
Thou knowest my infirmity and my soul's corruption;
but neither are my pain and anguish hid from Thee.
Wherefore I beseech Thee, hear my prayer
and by Thy Holy Spirit teach me the way wherein I should walk;
and when my perverted will would lead me down other paths
spare me not, O Lord, but force me back to Thee.
By the power of Thy love, grant me to hold fast to that
which is good.
Preserve me from every word or deed that corrupts the soul;
from every impulse unpleasing in Thy sight
and hurtful to my brother-man.
Teach me what I should say and how I should speak.
If it be Thy will that I make no answer,
inspire me to keep silent in a spirit of peace
that causeth neithcr sorrow nor hurt to my fellow.
Establish me in the path of Thy commandments
and to my last breath let me not stray from the light of
Thine ordinances,
that Thy commandments may become the sole law of my being,
on this earth and in all eternity
Yea, Lord, I pray Thee, have pity on me.
Spare me in mine affliction and my misery
and hide not the way of salvation from me.
In my foolishness, O God, I plead with Thee for many and
great things.
Yet am I ever mindful of my wickedness, my baseness, my
vileness.
Have mercy upon me.
Cast me not away from Thy presence because of my
presumption.
Do Thou rather increase in me this presumption,
and grant unto me, the worst of men,
to love Thee as Thou hast commanded,
with all my heart, and with all my soul,
and with all my mind, and with all my strength:
with my whole being.
Yea, O Lord, by Thy Holy Spirit,
teach me good judgment and knowledge.
Grant me to know Thy truth before I go down into the
grave.
Maintain my life in this world until I may offer unto Thee
worthy repentance.
Take me not away in the midst of my days,
nor while my mind is still blind.
When Thou shalt be pleased to bring my life to an end,
forewarn me that I may prepare my soul to come before Thee.
Be with me, O Lord, at that dread hour
and grant me the joy of salvation.
Cleanse Thou me from secret faults,
from all iniquity that is hid in me;
and give me a right answer before Thy judgment-seat.
Yea, Lord, of Thy great mercy
and immeasurable love for mankind,
Hear my prayer.
Archimandrite Sophrony (Sakharov), the disciple of St Silouan
From the book On Prayer published by the Monastery of St. John the Baptist, Tolleshunt Knights, by Maldon, Essex
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