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Anglicanism
A Research Report
Anglicanism 501
by
Jaaval Cato
May 6, 2018
1
Introduction
Anglican Communion was first used in 1851, some years before the first Lambeth
Conference, if not before, to refer to the churches historically rooted in the Reformed Church of
England which is in communion both with that church and with each other.1 Anglican is of or
pertaining to Anglia, The Latin name for England. In the Middle Ages ecclesia Anglicana meant
the ‘English church.’ Until the nineteenth century, ‘the Anglican church’ was synonymous with
the Church of England; neither Scottish nor American Episcopalians would in any formal sense
have called themselves Anglicans. The word is now used with reference to the teaching and
practices of the church in communion with the Archbishop of Canterbury, some of which have
comprising the Church of England and churches which historically tied to it or has similar
beliefs, worship practices, and church structures. Anglicans base their faith on the Bible,
traditions of the apostolic, the concept of apostolic succession, and writings of the Church
Fathers. Many people have the misconception that Anglicanism was formed by Henry VIII in
order to divorce and remarry so a male successor could be produced. Without a doubt,
Anglicanism was established and solidified during the reigns of King Henry VIII and Queen
Elizabeth I. Nonetheless, there were many who had a hand in Christendom reaching Britain and
the early formation of the Church of England. This paper will endeavor to define Anglicanism
and give a historical analysis of the difficulties of Anglicanism, Origins of the Church of
England, Rival Visions of the Church of England, Evangelicalism and Anglicanism, Anglo-
1
Charles C Hefling and Cynthia L Shattuck, The Oxford Guide To The Book Of Common Prayer(New York: Oxford University
Press, 2008), 563.
2
Ibid., 563.
2
by the end of this paper one will be able to ascertain that the Church of England, being Anglican,
and Anglicanism was not created by only one man but many people both male and female who
Anglicanism Defined
The word Anglican or in the Latin, ‘Anglicana Ecclesia’ refers to a spiritual heritage and
roots in the Church of England coined in the 1534 act of Supremacy describes the Church of
England.3 The Church of England can also be classified as the mother church of all Anglican
3:16-17 states, “All scripture is inspired by God and profitable for teaching, for reproof, for
correction, for training in righteousness; so that the man of God may be adequate, equipped for
every good work.”5 Anglicanism is grounded in the Word of God. The Anglican Church has
drawn on the Word to articulate its beliefs which are rooted in the Bible both Old Testament and
New Testament, pointing the way to Jesus Christ. This expression is declared in the splendid
Creeds of the Church; The Apostles Creed, the Nicene Creed, the Athanasian Creed. Likewise,
the Anglican Church created the Thirty-Nine Articles of Religion, the Catechism, and the
Quadrilateral.6 The via media is the peculiar invitation and call made by the Anglican branch of
Christ’s Church, by Christ’s Anglican deputies, for all mankind to do as Christ did, and to be
what Christ is. Thus, passing around the obstacles with Christ, rather than clinging to them, God
human creature can experience the negation of sin and the fulfillment of justification, living by
grace within the eternal life of God.7 Our faith is not a compromise among religious traditions.
3
Stephen Withefield Sykes and Jonathan Knight, The Study Of Anglicanism (London: SPCK, 2004), 498.
4
Thomas McKenzie, The Anglican Way (Nashville, TN: Colony Catherine, 2014), 262.
5
The Holy Bible (Grand Rapids, Mich.: Zondervan Pub. House, 1999).
6
Stephen Withefield Sykes and Jonathan Knight, The Study Of Anglicanism (London: SPCK, 2004), 204.
7
Louis R Tarsitano, An Outline Of An Anglican Life (Charlottesville (Va.): Carillon Books, 1994), 137.
3
Our faith is the effort of the member of this branch of Jesus Christ's Church, by the power of the
Holy Ghost, to walk the path mapped-out in the Holy Scriptures that lead through and around the
obstacles of life to mankind’s full communion with God in his Christ. This is the original and
Difficulties of Anglicanism
The difficulties within Anglicanism have arisen by the flux of change that has occurred
throughout the centuries. These stages of the Anglican Church through its infancy, into a state
church, and worldwide communion can be observed by its growth in Europe, globally, and post-
colonially.
Europeans.9 European achievement and overseas expansion have given it the power to express
Jesus Christ in a white European context. These ethnocentricities propelled achievement into the
propagation of white myth or European superiority which created churches that primarily
supported English control and European concerns. The vacuum of no people of color as
leadership within the church as it spread throughout the world continued the cycle of European
myth. It would take many years for those under the control of the empire to recognize the truth
they were given and become more independent from English control. In spite of themselves,
Europeans were used by the Most High God to spread the divine message throughout the rest of
the world.
8
Louis R Tarsitano, An Outline Of An Anglican Life (Charlottesville (Va.): Carillon Books, 1994), 1.
9
Merriam-Webster's Collegiate Dictionary (Springfield, Mass: Merriam-Webster, 2002), 400.
4
The sun never sets on the British Empire was an observable fact across the world. At one
time the British Empire covered over eleven million square miles being the largest kingdom the
world has ever known. The Church of England had spread throughout the colonies and other
territories under its dominion. The spread and growth of Anglicanism were symbiotic with the
growth and development of the new churches around the world. The expression of Anglicanism
developed in fresh and innovative ways within these new parts of the world. The template given
by the mother church from the mother nation and the controlling powers that be did not hinder
the expression of these new churches and they were able to mutually exist. Even so, the marvel
world and of understanding God. More or less all the upper clergymen within the Anglican
Church were European or American. The first bishop within America was Rev. Samuel
Seabury, who was sent to England to seek consecration. Though Seabury was courteously
received, the existing ecclesiastical laws prevented the English bishops from consecrating a man
who could not take the statutory oaths of allegiance and supremacy. As a result, Seabury went to
Scotland. There, on November 14, 1784, he was consecrated by three bishops of the little
independent Scottish Episcopal Church. 10 This clearly shows that Anglicanism through the
Anglicanism ushered in palpable staggering change and this attestation can be observed in the
shift of population size. Today, many churches found in England are not Anglican. The country
is filled with Catholics and Pentecostals, Presbyterians and Methodists, Muslims and Hindus.
On the other side of the coin, there are about 80 million people in the world who claim Anglican
as their religious tradition. These people live in approximately 165 countries. There are 44
10
Powel Mills Dawley, Chapters In Church History (Read Books Ltd., 2013), 220-221.
5
independent provinces within the Anglican Church, and the Church of England is only one of
those provinces. If you are an Anglican in the world today, you are most likely African and the
Anglican who is of European descent is the minority.11 One could make a case that Anglicanism
remains true to its origins, as the founding fathers, wanted autonomy from Rome the seeds of
having one’s own identity was planted throughout the world. Similar to Henry VIII need to be
independent, it was only a matter of time before the roots strengthened and independent
churches followed suit and wanted to be no longer dependent on those who originally did the
only a matter of time before colonial churches began to contemplate on their own situation in
relation to the colonizer while frequently both expressing point of views in open discourse
together. Contextualization is the act or process of putting information into context; making
sense of information from the situation or location in which the information was found.12
Kenyan Anglican John Mbiti noted that in Africa the search for the Supreme Being's attention is
utilitarian and not purely spiritual; it is practical and not mystical….Africans do not seem to
search for him as the final reward or satisfaction of the human spirit.13 Likewise, members of the
Church of England came to America in the sixteenth and seventeenth centuries. In many of the
originals colonies, the Church of England was the established or official Church. After the
11
Thomas McKenzie, The Anglican Way (Nashville, TN: Colony Catherine, 2014), 16.
12
Merriam-Webster's Collegiate Dictionary (Springfield, Mass: Merriam-Webster, 2002), 250.
13
James H Cone and Gayraud S Wilmore, Black Theology (Maryknoll, N.Y.: Orbis Books, 1993),395.
6
became known as the Episcopal Church. Many churches around the world can develop very
different ways of thinking about God and his relations with the world. With its history’s
autonomous action and its absence of central authority, except at a very rudimentary level,
Until recently, to walk into Anglican churches throughout the entire world was to enter a
Victorian vision of what the medieval world might have been like. The many changes to church
buildings seen in the 16th and 17th centuries were literally cleared away. At least architecturally,
it was as if the Reformation had not really happened. Many, including Theologians, Historians,
and Victorians of the time would have preferred it that way. Diarmaid MacCulloch has called
this the ‘Myth of the English Reformation’. For many nineteenth-century writers, he claimed,
the reformation ‘did not happen', or if it did, ‘happened by accident rather than design' or ‘was
half-hearted and sought a middle way between Catholicism and Protestantism’. 14 While this
might have been the founding myth of some expressions of Anglicanism, it could not be further
from the truth. Around the beginning of the 14th to the end of the century, virtually everything
about the Church of England changed. Its theology, its ritual, its relationship with the state and
with the people, only its parishes, and diocesan structures remained largely intact. Although
different aspects moved at varying speeds and is undeniable that in the 16th century England
might have tried to rewrite history, but even they failed to remove the reformation from the
Church of England.
Ecclesia Anglicana
14
Mark D Chapman, Doing Theology (London: T & T Clark International, 2012),2.
7
It is said that among the soldiers living in Britain, some were of Christian faith. The first
mention of any Christians in Britain is in Tertullian’s tract against the Jews written about 200
CE.15 Origen, writing about forty years later, includes, Britain, among the places where
Christians are to be found. It seems clear, then, that about the year 200 CE. The Christian world
was becoming aware of the fact that there were believers in Britain, and it has been suggested
that, when savage persecutions broke out in Gaul in 177 CE, a number of Christians fled
northwards and that some may have found their way to these shores.16 Alban, the first English
martyr, was killed in 209 CE and therefore the Christianity was certainly present by 200 CE. In
400, when the Romans left Britain and many invaders arrived, in the West and North the Celtic
people maintained their faith and culture. A type of Christianity grew among these individuals
which still influences our spirituality to this date. Celtic Christianity dated between 400-1000
CE. These stories and legends of the Celtic Church are told by Saints such as St. Ninian, St.
Calumba and St. Brigit. Governed by chiefs or kings, Celtic society was organized on tribal
lines. The Celtic church was controlled around monasteries ruled by abbots who ordained as
priests celebrated the sacraments in the monasteries. The land for the monastery was often
provided by the tribe or family unit. 431CE marked the first Bishop consecrated in Ireland. The
government of the Irish church was controlled by the abbots however by the 1800’s the abbeys
promoted learning, taught the children, and fabricated great religious art, metalwork, and stone
carvings. The Anglican spirituality had a lot of influence from the Celtic spirituality. St.
Columba did a lot to build on the pure faith of Christ and the pagan clans gradually began to join
the folds of the Catholic Church. He died at Iona on June 597 CE at the age of seventy-six. By
15
Everett Ferguson, Church History (Grand Rapids, Mich.: Zondervan, 2005), 126-129.
16
John Richard Humpidge Moorman, A History Of The Church In England (Harrisburg (Pa.): Morehouse publ., 1994), 4-5.
8
this time Augustine had landed in Kent and the conversion of England had begun.17 Gregory the
Great deep interest in missionary work caused him to commission the monk Augustine of
Canterbury to go to Britain and give the message of the Gospel to the British people. Augustine
landed in England in 597 CE and soon won the king of Kent to Christianity. But the Roman
missionaries quickly ran into competition from the Celtic church, which was slowly evangelizing
to the south. In 663 CE the Roman faith finally won. Thus Gregory may be considered the
instrument in bringing the English under the sway of the Church of Rome.18 Although Celtic
Christianity was slowly concealed by Roman practice, many customs and traditions were kept.
During the fourteenth and fifteenth centuries in Europe was an era of great change and
turmoil. There was dissatisfaction with papal government and abuses of the church traditions.
Furthermore, the availability of new translations of Scripture from Latin into other languages
fashioned a craving to look over the ancestry of the Christian faith and a desire to return to the
basics of Christian ideas. In Europe individuals, figures like Ulrich Zwingli, John Calvin, and
Martin Luther encouraged doctrinal and organizational reform. England knew little of the effort
of these reformers and had the Scriptures in English. However, the church was not extremely
affected by them. In reality, Henry VIII received from the Pope in 1521 CE the title “Defender
of the Faith” for his paper criticizing Martin Luther.19 However, the King was going through
some political difficulties. By the year 1527 CE Henry had been married for eighteen years, but
although Katherine had borne him at least three sons and two daughters, all except one of the
daughters (Mary) had died in infancy. Katherine is now forty years old, it was becoming
obvious that the chances of a male heir were slight. England had never been successfully ruled
17
Ibid., 10-11.
18
Earle E Cairns, Christianity Through The Centuries (Grand Rapids, Mich.: Zondervan Pub., 1996), 162.
19
John Richard Humpidge Moorman, A History Of The Church In England (Harrisburg (Pa.): Morehouse publ., 1994),162-163
9
by a woman and the outlook was serious indeed.20 Henry became increasingly worried because
he needed a male heir to the throne. Although concern for religious reform and national interest
underlay the motivations for an independent English church, it was Henry’s desire to shed
Catherine of Aragon in order to marry Ann Boleyn that precipitated the break with Rome. The
Pope’s canonical doubts about a possible annulment were strengthened by the presence in Rome
of the soldiers of Catherine’s nephew, Charles V. The papal predicament, Henry’s infatuation
with Anne, his rationalized troubled conscience, and national concern for a male heir all
combined to motivate the King to press for an exclusively English solution.21 Henry decided
then to remove the church in England from the control of foreign powers. Acts of Parliament
were passed, Henry’s marriage was declared invalid and he married Anne Boleyn.22 Secular
historians give more attention to secondary factors in their interpretation of the Reformation.
Voltaire illustrated the rationalistic interpretation of the movement quite well. To him, the
Reformation was little more than the consequences of a monastic squabble in Saxony, and the
religious Reformation in England was an outcome of the love affairs of Henry VIII. It is true
that the Augustinian order of monks clashed with Dominicans on the issue of indulgences and
that the love of Henry VIII and Anne Boleyn made the early stage of the Reformation in England
a matter of politics, but this type of interpretation ignores many other important factors, such as
the essentially religious Reformation in England in the reign of Edward VI, the son of Henry
VIII.23
20
Ibid.,164.
21
Stephen Withefield Sykes and Jonathan Knight, The Study Of Anglicanism (London: SPCK, 2004), 6-7
22
Ibid, 6.
23
Earle E Cairns, Christianity Through The Centuries (Grand Rapids, Mich.: Zondervan Pub., 1996)., 270-271.
10
Thomas Wolsey had shown Henry how ecclesiastical and civil authority might be
effectively combined. From Wolsey’s protégé, Thomas Cromwell, Henry learned to manipulate
Parliament to achieve royal goals. A four year series of parliamentary Acts culminated in 1534
with the declaration that England's king is ‘the only supreme head in earth of the Church called
‘Anglicana Ecclesia’. The concurrent clerical convocations affirmed that, according to the
scriptures, the Bishop of Rome had no greater jurisdiction in England than any other foreign
bishop.24 Henry VIII took rising control of the Church suspending the monasteries and moving
their riches to the crown and declared himself the head of the Church of England. Henry ordered
the English Bible located in all churches but stayed very conservative in matters of spiritual
traditions. Henry VIII had to contend with his decision and the English people who did not
immediately understand his every whim and desire. Many people took his position on the
Catholic faith as a whole. Henry believed his subjects would ultimately understand and fall in
line with his position. Others believed the same ideas. In 1535, Stephen Gardiner defended the
principle of royal supremacy in his book De Vera Obedientia (On True Obedience). The
legislation of the Reformation Parliament declared the King’s Majesty to be “the only Supreme
Head in the earth of the Church of England." It recognized the right of the crown to visit,
reform, correct, and restrain all such errors, heresies, and abuses which by spiritual authority or
jurisdiction ought to be reformed and amended….No reformer thought this royal power to be
other than an ancient prerogative rightfully possessed by the Christian monarch. “The Kings of
Israel exercised it; so did the Roman emperors; so did the ancient Kings of England.25
Thomas Cranmer
24
Stephen Withefield Sykes and Jonathan Knight, The Study Of Anglicanism (London: SPCK, 2004), 6.
25
Powel Mills Dawley, Chapters In Church History (Read Books Ltd., 2013), 156-157.
11
Thomas Cromwell became Henry’s chief minister, and in 1532 Protestant Thomas
Cranmer (1489-1556) was made archbishop of Canterbury in 1533. Cranmer also engaged in the
drawing up of a creed with the advice of various theologians, such as John Knox. The resulting
Forty-two Articles (later reduced to Thirty-nine Articles) were made the creed of the Anglican
Church by royal assent in 1553.26 It became obviously apparent that the pope would not grant
Henry VIII a divorce, Henry decided to get it through the English clergy who could be coerced
into granting it by Parliament. The Tudor Parliament was representative of the people but was
responsible to the king rather than to the people because the Tudors ruled as dictators concealing
the iron fist in a velvet glove. Thus the Reformation was initiated in England by the lay
authority of the ruler and Parliament. The Reformation Parliament ended papal control and
monasticism…In this manner, the clergy accepted Henry as their head, and his marriage to
Catherine was declared invalid in 1533 by Cranmer in his church court. Cranmer was able to do
what the pope and scholars failed to do.27 Doctrinally it is quite clear that Cranmer's sympathies
at least from the mid-1530's were broadly Protestant….The case of Cranmer shows the inevitable
tension between the doctrine of Royal supremacy and a Protestant faith where authority is
established solely on the basis of Scripture. To recent or not to recant was Cranmer’s problem;
as is evident from the accounts of his inquisition in the University Church in Oxford, there was
ambivalence to the very end. When he finally recanted, he did so, not in a point of doctrine, but
in so far as he was content to submit himself to the laws of the King and Queen. However, in the
end, Cranmer withdrew his recantation and denounced the Pope as the antichrist, the chief enemy
26
Earle E Cairns, Christianity Through The Centuries (Grand Rapids, Mich.: Zondervan Pub., 1996),324.
27
Earle E Cairns, Christianity Through The Centuries (Grand Rapids, Michigan: Zondervan Pub., 1996), 322-323.
12
of Christ. Perhaps the inherent ambiguity of a reformed Church of England under the absolute
When the nine-year-old Edward VI ascended the throne in 1547, the ruling Privy Council
designated by Henry included a majority who favored reformation.29 His mother’s brother, the
Duke of Somerset, was appointed the regent. He was succeeded by the Duke of Northumberland
some two and a half years later. Somerset had Protestant sympathies and helped the young king
to institute changes that would make the Reformation in England religious and theological. In
1547, Parliament granted the cup to the laity in the Communion service; repealed treason and
heresy lay and the Six Articles; legalized the marriage of priests in 1549; and in 1547 ordered the
dissolution of the chantries, which were endowed chapels for saying masses for the soul of the
one who made the endowment.30 Somerset did make positive steps to bring change. For
instance, church services were to be in the common tongue rather than in Latin. An Act of
Uniformity in 1549 provided for the use of a Book of Common Prayer, which was the work of
Cranmer. The book emphasized the use of English in the services, the reading of the Bible, and
the participation of the congregation in worship. The second and more Protestant edition, issued
in 1552, reflected Calvinistic influences because of Bucer. The churches were ordered to use it
by the second Act of Uniformity. This prayer book with a slight modification adopted in
Elizabeth's reign is the same one that the Anglican Church has used since that time.31 Edward VI
died on July 6, 1553, and was succeeded by his half-sister Mary a devout Roman Catholic.
28
Mark Chapman, Anglicanism A Very Short Introduction, 2018, 30.
29
Stephen Withefield Sykes and Jonathan Knight, The Study Of Anglicanism (London: SPCK, 2004), 7.
30
Earle E Cairns, Christianity Through The Centuries (Grand Rapids, Mich.: Zondervan Pub., 1996), 324.
31
Ibid., 324.
13
Mary, who ruled from 1553 to 1558, was the daughter of Henry the VIII by Catherine of
Aragon. Her reign coincided with the development of the Counter-Reformation in the Roman
church on the Continent and may be thought of as the English parallel to the Counter-
Reformation on the Continent. Advised by Cardinal Reginald Pole, Mary, who was Roman
Catholic to the core, forced Parliament to restore religious practices in England to what they
were at the death of her father in 1547 and to repudiate the changes that had been made under
Edward. Parliament agreed to the necessary measures, but it would not restore the lands that had
been taken from the Roman church during the reign of Henry VIII.32 Mary married Phillip II of
Spain, and they jointly did their best to restore England to Roman Catholicism, including papal
allegiance. Many evangelicals’ activists fled to Protestant centers on the Continent gaining
firsthand experience of Reformed churches there. Nearly three hundred who stayed behind were
burned as heretics, Cranmer himself being the chief example. He was arrested in September
1553, soon after he denounced the return of the Latin mass as blasphemous. Two years later he
was tried and found guilty of heresy for denying papal authority and transubstantiation. On
October 16, he was forced to watch the burning of Hugh Latimer, the famous preacher, and
Nicholas Ridley, bishop of London… On March 21, 1556, the morning of his death, Cranmer
awoke to find that he had new found strength and assurance to renounce his recantation.33 Mary
left many bloody cruel deaths in her wake and has gone down in history to be known as “Bloody
Mary”. Mary’s died in 1558 at the age of 42 and in spite of all that she did to restore Catholics'
and the authority of the Pope had the opposite effect. It strengthened the cause of Protestantism
and gave credence to the cause of the truth of the Reformation. Mary did refuse to let any harm
32
Earle E Cairns, Christianity Through The Centuries (Grand Rapids, Mich.: Zondervan Pub., 1996), 324.
33
Ashley Null and John Yates, Reformation Anglicanism, 1st ed. (Wheaton, Illinois: Crossway, 2017), 37.
14
come to her half-sister Elizabeth. Elizabeth succeeded Mary and sought to bring balance and
When Queen Elizabeth ascended the throne at the age of twenty-five, she faced many
problems. Elizabeth’s desire was to establish one religion where the Protestant ethos initiated by
her father Henry VIII and established by Edward VI with some modification could ease the
tensions of two factions (Catholics and Protestants) dividing England. In 1559, Parliament
declared Elizabeth to be supreme governor and reissued both the 1547 Book of Homilies and a
slightly amended 1552 Book of Common Prayer. In 1563, the bishops also approved a new,
second Book of Homilies, and the revision of the Forth-Two Articles in Thirty-Nine was
concluded in 1571. Older Anglican scholarship has often described the minor changes between
the Edwardian and Elizabethan formularies as representing a middle way (via media) between
Rome and Geneva.34 Elizabeth abandoned the earlier bald and unqualified assertion of the
power of the crown over the Church. No longer did the statement read "The Supreme Head of
the Church of England in the earth, next under Christ, is the King of England." It was, claimed
Elizabeth, only that prerogative which we see to have been given always to godly Princes in
Holy Scripture by God Himself—that is, that they should rule all estates and degrees committed
to their charge, whether they are Ecclesiastical or Temporal.35 Elizabeth would not proceed with
the settlement without the assistance of a parliament. A completely free election was cast for the
creation of a new parliament. Elizabeth wanted to see how people felt about the religious
controversy in her alteration to religion. Royal supremacy was not parliamentary supremacy. In
principle, Elizabeth’s settlement remains the constitutional basis of the English Church and the
34
Ibid., 45.
35
Powel Mills Dawley, Chapters In Church History (Read Books Ltd., 2013). 172-173.
15
underlying constitutional foundation of the Church of England.36 Elizabeth had an enormous
amount of pressure set upon her immediately upon ascending to the throne. Catholics and
Protestants were both dissatisfied with the compromise and this brought on many dangers. The
threat of resistance from her people and foreign enemies constantly watching for an opening was
constantly lingering. Many believed that the Catholic faith and practices were now manipulated
by the reforming divines and the practice, were now manipulated by reforming divines and the
members of Council to the destruct of the ancient pattern of that religious framework itself.37
While Cranmer and the reformers may have been motivated by a sincere desire to establish the
true religion of Christ and His Gospel as they say it revealed in the Scripture, no such earnest
seeking for truth moved the Protectors and their friends who had seized the power of
government. Completely disregarding the ecclesiastical statues, they attacked and sought to
destroy the strength of the Church as a national institution, appropriating to their own purposes
its wealth and endowments.38 Nevertheless, Elizabeth proceeded to move ahead with the
settlement with the support of the country’s Parliament. Additionally, it was her religious
preference, and she wanted to establish a cohesive country. The Elizabethan settlement was
absolutely a turning point for the history of England; however, it would be short-lived because
forty years after her death in 1603 the strides she made with the Church of England were
temporarily suspended and England became religious free for all with many trying to create and
36
Ibid., 173.
37
Powel Mills Dawley, John Whitgift And The Reformation (London: Adam & Charles Black, 1955), 31-32.
38
Powel Mills Dawley, John Whitgift And The Reformation (London: Adam & Charles Black, 1955), 32.
16
If the Queen in Parliament was sovereign over the Church, this gave little room to either
clergy or laity to exercise much authority. Yet many had experienced something quite different
in their sojourns in Europe. What was at issue was the question of how much the Church,
including its lay members, should be able to decide for itself.39 The apparently inoffensive
Articles twenty and thirty-four were highly continuous and the ramification was far reaching for
the relationship between Church and State. Article twenty " Of the authority of the church"
states, "The Church hath the power to decree rites or ceremonies, and authority in controversies
of faith: and yet 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, yet, as it ought not to
decree anything against the same, so besides the same ought it not enforce anything to be
believed for necessity of salvation.40 Article thirty-four " Of the tradition of the Church" states,
"It is necessary that traditions and ceremonies be in all places one, and utterly like; for at all
times they have been diverse, 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 judgment, 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 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
39
Mark Chapman, Anglicanism A Very Short Introduction, 2018, 38.
40
J. I Packer and Roger T Beckwith, The Thirty-Nine Articles (London: Latimer House, 2006), 12-13.
17
authority to ordain, change, and abolish, ceremonies or rites of the Church ordained only by
Richard Hooker
The roots of English nonconformists sects and New England Congregationalism were in
the Puritan movement. The principle of denominationalism, which was to supersede the state
church of the Reformation, began with them. A few years before his death, Richard Hooker in
order to meet the Puritan threat to the state church, wrote the Treatise of the Laws of
Ecclesiastical Polity, a work primarily philosophical in nature.42 In it, Hooker maintained that
law, given by God and discovered by reason, is basic. Obedience to the ruler, who rules consent
of the people and according to law, is necessary because the ruler is the head of both state and
church. Members of the state are also members of the state church and in both areas are subject
to the divine law. Bishops, subordinate to the king, are to supervise the state church.43 Hooker
defends the right of the prince to legislate for the church, attacking the separation of the realms
of church and state: There is not any man of the Church of England but the same man is also a
member of the commonwealth, nor any man a member of the commonwealth which is not also
of the Church of England…Royal Supremacy over the church. The king, the ‘common parent',
has the lawful power ‘to order and dispose of spiritual affairs.’ Authority in both church and state
John Whitgift
The story of John Whitgift, the English reformer, starts in the middle of the reign of
Henry VIII. Whitgift held office for twenty-one years and lived to crown James I in 1604.
41
Ibid., 17-18.
42
Everett Ferguson, Church History (Grand Rapids, Mich.: Zondervan, 2005), 329.
43
Ibid., 329.
44
Mark Chapman, Anglicanism A Very Short Introduction, 2018, 44.
18
Whitgift who had been Master of Trinity College, Cambridge, and Bishop of Worcester, was, in
much of his doctrine, a Calvinist but a staunch supporter of episcopacy….He had a clear vision
of what he was working for and was fearless in carrying out his policy. Using the Court of High
Commission he insisted that law and order should be preserved and the Prayer Book obeyed. The
Puritans naturally thought him harsh and bigoted, but Whitgift regarded those who refused to
conform to the established Church as potential traitors; and, in this, he had the support of the
queen.45 Whitgift additionally held the view that Order, decency, and disciplines were crucial,
which meant that even in those things indifferent to salvation, it was still ‘the duty of a Christian
man without superstition willingly to obey such constitutions.’ The freedom of the Gospel did
not imply the freedom of the individual. He stated, "Thus God hath not in scripture particularly
determined anything, but left the same to his church, to make or abrogate… as shall be thought
from time to time most convenient for the present state of the Church."46 Puritans continue to
expand and gain the support of many lawyers, merchants, and country landowner. One of their
Thomas Cartwright
The appearance of Thomas Cartwright (1535-1603) was perhaps the most outspoken
among the Puritan divines. He was deprived of his Cambridge Professorship in 1570, making
his way to Geneva. For Cartwright, virtually nothing could be regarded as indifferent, including
the ministry. The church was understood as a democracy based on the authority of elders by the
from reform of liturgy to reform in theology and church government. Insistence on the final
45
John Richard Humpidge Moorman, A History Of The Church In England (Harrisburg (Pa.): Morehouse publ., 1994), 214.
46
Mark Chapman, Anglicanism A Very Short Introduction, 2018, 39.
47
Mark Chapman, Anglicanism A Very Short Introduction, 2018, 38.
19
authority of Scripture led his followers to adopt a Calvinistic theology that would make the
Thirty-Nine Articles even more Calvinistic. Cartwright opposed government by bishops; the
government of the church he wrote, should be in control of a presbytery of bishops or elders who
had only spiritual functions. This system was essentially the Calvinistic system of church
government by elders who were elected by the congregation.48 The religious forces generated by
the exiles that had become acquainted with Calvinism in Europe resulted in the Puritanism that
caused Elizabeth no little difficulty. By the time James VI of Scotland became James I of
England the Puritans had hoped James as a Calvinistic king who liked Episcopacy, would set up
James I
After Elizabeth died in 1603, the Crown passed to the Stuart Kings of Scotland. It might
have been expected that James would be keen on reforming the English Church along the
Scottish model. However, he had spent a significant period trying to reinvigorate the Scottish
episcopate and to counter the claims of the Kirk over the Scottish monarchy. He strongly upheld
the Divine Right of Kings: “Kings are called God’s by the prophetical King David because they
sit upon God his throne in the earth.50 Shortly after James accession, an effort was made at
Hampton court to reconcile the different ecclesiastical factions. The leading puritan spokesman
was John Reynolds (President of Corpus Christi College, Oxford) who insisted on purity of
doctrine and an able clergy accountable to the laity, as well as the correction of what he regarded
as the errors of the Prayer Book. The leading Episcopal spokesmen were Lancelot Andrews,
Bishop of Winchester, and Richard Bancroft, who succeeded Whitgift in 1604. In the end, the
48
Earle E Cairns, Christianity Through The Centuries (Grand Rapids, Mich.: Zondervan Pub., 1996), 331.
49
Ibid., 331.
50
Mark Chapman, Anglicanism A Very Short Introduction, 2018, 45.
20
Puritans agreed to obey the King, who, while making virtually no concession, allowed for the
toleration of tender consciences for a while. The Conferences also set up a committee of
Bible (the Authorized Version of 1611). The Puritans achieved very little and, instead of looking
The theological dispute that shook the church is frequently summarized in terms of a
conflict between Calvinists and Arminians. The main doctrinal focus was over the related
doctrines of election and predestination, which go far further back into the Reformation and the
early church. Arminianism, which was named after Jacob Arminius, believed against the
Calvinist that the elect could fall from grace.52 Arminians emphasized human freedom;
believing God allows and expects humans to exercise the will. In particular, the “whosoever
will” passage in Matthew 11:28, “Come to me, all who are weary and heavy-laden, and I will
give you rest.”53 The very offering of such invitation implies that the hearer has the genuine
possibility of either accepting or rejecting them. This, however, seems inconsistent with the
position that God’s decision has rendered the future certain.54 Calvinist, on the other hand,
accepts as true that God’s plan is logically prior and that human decisions and actions are a
consequence. With respect to the particular matter of the acceptance or rejection of salvation,
God in his plan has chosen that some shall believe and thus receive the offer of eternal life. He
foreknows what will happen because he has decided what is to happen. This is true with respect
to all other human decision and actions as well. God is not dependent on what humans decide.
51
Ibid., 45.
52
Mark D Chapman, Doing Theology (London: T & T Clark International, 2012), 139.
53
The Holy Bible (Grand Rapids, Mich.: Zondervan Pub. House,1999), 926.
54
Millard J Erickson, Christian Theology (Grand Rapids, Mich.: Baker Book House, 1998), 381.
21
It is not the case, then, that God determines that what humans will do will come to pass, nor does
he choose to eternal life those who he foresees will believe. Rather, God’s decision has rendered
it certain that every individual will act in a particular way.55 These controversies led to the
summoning of the Synod of Dordrecht (Dort) in 1618-1619 where Calvinists from Holland and
other parts of Europe debated the finer points of doctrine. James I choice emphasized the
Calvinist credentials of the English church, although he was keen to make sure that his
delegation urged the Synod to avoid too much harshness in its condemnation of the
Remonstrance… The Church of England adopted a Calvinist approach, although there were
other bishops who were far closer to the Remonstrants line. The Synod firmly upheld a strongly
Calvinist line, emphasizing that faith is a gift of God given to some but not to others, that God
had elected some before the foundation of the world and that atonement was made only for those
elect. The British delegates supported the Synod's canons, even if they refused to call them the
doctrines of the Reformed church.56 James I and his successors allowed for a degree of diversity,
which meant that even though Calvinism was the prevailing thought within the Church of
England, other dogma or theology such as Arminianism, Ludaianism, and Carolinism helped
Anglicanism develop and advance over the centuries into a self-conscious expression of
Christianity.
Many people today have separated themselves from the notion of being connected to
ancient traditions or a denomination. Evangelicals are majoring on the peripherals rather than on
what is central to the Christian faith. The scandal of the evangelical mind may be addressed by
55
Millard J Erickson, Christian Theology (Grand Rapids, Mich.: Baker Book House, 1998), 381.
56
Mark D Chapman, Doing Theology (London: T & T Clark International, 2012), 141.
22
the scandal of the cross. The theological vacuity of the evangelical church is to be found in the
recovery of the truth of God's action in history, carried in the gospel concerning the life, death,
and resurrection of Jesus Christ. Many Evangelicals' need is an adequate ecclesiology if they
are to discover resources to deal with the long-standing problems that the critics have identified
and quite ably analyzed. Attitudes can be reshaped only by a strong traditions community;
essentials are discovered in the Great Traditions of the Church. Now many evangelicals are
aware of their ecclesiological deficit. In fact, one of the recurring criticisms of evangelicalism is
that it has not adequate ecclesiology.57 The failure to embrace the historic ancient traditions,
roots, and continuity is the most obvious set back of the present day evangelical church. In order
to comprehend Evangelicalism and Anglicanism, one must understand and consider the distinct
facets it has taken over the eighteenth, nineteenth and twentieth century’s.
Eighteenth Century
Throughout the eighteenth century, there was a struggle for identity within the Anglican
Communion. This struggle to seek out real Christianity over nominal Christianity became a
compulsion which included the realization that to be a part of the Church of England was
changing and budding beyond a commitment greater than just being English. The Church of
England slowly, over time, began to be seen as distinctive but greater in diversity. What
characterized the modern church party was its clamor for an authority and an identity that was
distinct from the wider church and nation, and where partisan identity was sometimes as
important, or even more important, than ecclesiastical identity. A longing for identity led to the
proliferation of party organizations and groups and a form of voluntarism quite distinct from the
compulsory church of earlier years.58 Thomas Arnold once said, “Remember always that
57
Simon Chan, Liturgical Theology (Downers Grove, IL: InterVarsity Press, 2006),11.
58
Mark Chapman, Anglicanism A Very Short Introduction, 2018, 58.
23
although Evangelicals…be not the perfection of Christianity yet it is Christianity, vital and
essential.”59 The origins of Evangelism lay in the religious revival that occurred in Britain in the
middle of the eighteenth century. During the period between 1736 and 1760, a number of
Anglican clergymen went through parallel but apparently spontaneous conversion experiences
which involved an intense feeling of their sins being forgiven them and a personal assurance of
salvation and which led them to devote the rest of their lives to preaching the Christian Gospel to
Nineteenth Century
Bradley terms ‘serious’ or ‘vital’ religion. This religion was personal and experiential, and,
following Wesley, it emphasized the inward work of the Holy Spirit in achieving new birth in the
believers’ life and giving assurance of salvation. This can be seen in the life of John Newton
(1725-1807) who was formerly a hardened sea captain in the slave trading business. He fell to
his knees and was converted during a storm at sea in 1748. He recalled, “I dreaded death now
and my heart foreboded the worst, if the scriptures, which I had long since opposed, were true.”
I waited with fear and impatience to receive my inevitable doom. It was then when he felt
himself to be on the very brink of eternity that the Holy Spirit first raised me to look up to the
crucified savior. He later expressed the change that had taken place in his life in the hymn,
‘Amazing Grace’, which depicts his own Evangelical conversion experience.61 With the rise of
the Tractarians in the 1830s, conflict over the understanding of Scripture hardened. Partly this
was due to Evangelical concern that the rising Oxford movement was asserting the equivalence
59
Meriol Trevor, The Arnolds – Thomas Arnold and His Family (London: Sydney, Toronto, The Bodley Head, 1973), 47.
60
Ian C Bradley, The Call To Seriousness (Oxford: Lion, 2006), 15.
61
D. Bruce Hindmarsh, John Newton, And The English Evangelical Tradition (Grand Rapids, Mich.: Eerdmans, 2001), 6.
24
of traditions alongside Scripture. The actual statements of the Tractarians were, of course,
carefully nuanced. In his, The Rule of Faith (1838), Henry Manning claimed that in matters of
interpretation, the reliable witness was the universal agreement of the early Church. The Divine
Rule of Faith and Practice maintained that the Scripture alone was canonical, the supreme and
sole Word of God, authoritative, sufficient and complete. Evangelicals denied revelation outside
interpreter as Scripture.62 By the end of the nineteenth century, the leader of the Evangelicals
was J.C. Ryle, the first Bishop of Liverpool. He was an implacable opponent to anything that
smacked of ritualism. As bishop, he took a strong stand against the real presence in the
Eucharist, a typical Evangelical emphasis which had provoked considerable controversy during
the 1850s. Ryle helped to establish Evangelical seminaries to counter the effect of the diocesan
colleges, most of which had fallen into the hands of the ritualistic.63 Evangelicals had moved
into a rigid position, departing from ritualism to a new identity as a pan Evangelical Holiness
culture.
Twentieth Century
In the twentieth century, hard stances that provoked discourse among Evangelicals and
Anglicans had been resolved, becoming common in the Church England. Nevertheless, there are
important key elements where Evangelicals and Anglicans agree and disagree. In some
instances, the disagreements lie over emphasis and method, especially when viewed in light of
the historic position of Anglicanism. In some cases, the differences are nuanced and in others
more clearly delineated. There may be a variety of opinion both within and between these
traditions. However; these key areas of agreement and disagreement provide both further
62
R. D Turnbull, Anglican, And Evangelical? (London: Continuum, 2007), 64.
63
Mark Chapman, Anglicanism A Very Short Introduction, 2018, 68.
25
understanding of Anglican Evangelicalism and also a basis for further conversation. The areas
for debate have been characterized as five statements.64 1. Anglicans and Evangelicals agree
over the place of the Bible but disagree over the range of authority and interpretation. 2.
Anglicans and Evangelicals agree over the missionary imperative but disagree over the method,
content, and priority of the missionary enterprise. 3. Anglicans and Evangelicals agree over
ecumenical and global commitment but disagree over content and method. 4. Anglicans and
Evangelicals agree on the importance of engaging society but disagree over where the priority of
transformation lies. 5. Anglicans and Evangelicals agree over the importance of the Church but
The Anglican Communion has spread around the world through the agency of several
factors. Initially, the Church of England extended itself beyond the British Isles to other parts of
the globe through immigrants who as members of the Church, settled in such places as North
America, the West Indies, and Australia and so on. Outposts continued to grow as fresh waves
of immigrants came from the mother country.66 Whether one marks the beginning of the
Anglican Communion with the first English chaplains serving abroad from the seventeenth
century, the consecration of Samuel Seabury in 1784 as the first Bishop for the United States, or
the first Lambeth Conference in 1867, it is clear that at end of the nineteenth century,
Anglicanism was still primarily an English phenomenon. Yet, in the last 50 years or so
Anglicanism has changed beyond recognition. At Lambeth in 1998, for the first time, the
Anglican Communion has had to face head on the radical multicultural reality of global Christian
64
R. D Turnbull, Anglican, and Evangelical? (London: Continuum, 2007), 104.
65
Ibid., 104-112.
66
Stephen Withefield Sykes and Jonathan Knight, The Study Of Anglicanism (London: SPCK, 2004), 406.
26
Community, having come with a vision of a global Communion Characterized by the affirmation
of cultural and experiential diversity.67 The Anglican Church boasts to having numbers in the
millions but the majority of those numbers no longer reside in the mother country. The last
vestige of European dominance resides in Australia which is still small in comparison to the
Anglican population which comes from Africa. When Africans' own vision of their churches
does not correspond with Northern conservative discourses, these discourses can constrain
mutual understanding. American and European conservatives have developed a view of African
Christians as fundamentally akin to them in faith perspective, despite the two groups' obvious
differences… These new positive views of Africa lead African Anglicans to a new view of
For the Anglican Communion to hold together and function as a Biblical Christ centered
body there must be the mutual understanding that Europe is no longer the center of all things.
We as a communion do not live in a post-racial society; racism is only a part of what must be
changed but it must be truly contended with honestly. A negative reality that was created by
slavery, colonizing, and all negative perceptions of peoples who are non-white; especially Black
Americans and Africans as uncivilized, must be corrected. The church must take the leadership
role and be the influencer and requisition the narrative from the media, schools, governing
systems, and literature. Race theories contradict the very essence of the Bible and of
Christianity. God did not create many races, but one race, the human race. All human beings are
created in God’s own image.69 All human beings are created in God’s own image (Gen. 1:27).
67
Miranda K Hassett, Anglican Communion In Crisis (United Kingdom: Princeton University Press, 2009), 288.
68
Ibid., 289.
69
Mukti Barton, Rejection, Resistance And Resurrection (London: Darton, Longman & Todd, 2005), 6.
27
Whether this is possible is an open question, cultural differences might be so extreme that
conversation will prove impossible and different provinces will go it alone. With this in mind,
there are several possible outcomes for the Anglican Communion. First, it is possible that there
alignments will be far more important than Anglicanism. Second, it may be that there will be a
far vaguer Anglican body loosely united around a shared history but not necessarily in
communion with the see of Canterbury—with setting up several global networks. Lastly,
diversity and comprehensiveness might be at the heart of Anglicanism that understands itself
more as a way of muddling through to the truth than a set of definitive judgments. The desire to
listen and to enter into conversation requires voluntary restraint and self-denial among the
different factions. The problem is that in a world which seeks clear decisions and absolute
certainties, such Christian humility might not any longer be considered a virtue.70
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