Our Lady Saint Mary

by J. G. H. Barry

These quotations will suffice to show the customary way of speaking of the Church in England. If this customary way of speaking went on during and after the Reformation the inference is that there had no change taken place in the way of men's thinking about the Church; that they were unconscious of having created a new or a different Church. We know that the Protestant bodies on the Continent and the later Protestant bodies in England did change their way of thinking about the Church from that of their fathers and consequently their way of speaking of it. But the formal documents of the Church of England show no change. "The Answer of the Ordinaries" of 1532 appeals as authoritative to the "determination of Scripture and Holy Church," and to the determination of "Christ's Catholic Church." The "Conditional Restraint of Annates" of 1532 protests that the English "as well spiritual as temporal, be as obedient, devout, catholic, and humble children of God and Holy Church, as any people be within any realm christened." In the Act for "The Restraint of Appeals" of 1533, which is the act embodying the legal principle of the English Reformation, it is the "English Church" which acts. The statement in the "Act Forbidding Papal Dispensations and the Payment of Peter's Pence" of 1534 is entirely explicit as to the intention of the English authorities. It declares that nothing in this Act "shall be hereafter interpreted or expounded that your grace, your nobles and subjects intend, by the same, to decline or vary from the congregation of Christ's Church in any things concerning the very articles of the Catholic Faith of Christendom[2]."

[2] Gee & Hardy.

These documents date from the reign of Henry VIII. In the same reign another series of authoritative documents was put forth which contains the same teaching as to the Church. "The Institution of a Christian Man" set forth in 1536, in the article on the Church has this: "I believe assuredly--that there is and hath been from the beginning of the world, and so shall endure and continue forever, one certain number, society, communion, or company of the elect and faithful people of God.... And I believe assuredly that this congregation ... is, in very deed the city of heavenly Jerusalem ... the holy catholic church, the temple or habitacle of God, the pure and undefiled espouse of Christ, the very mystical body of Christ," "The Necessary Doctrine and Erudition for any Christian Man" of 1543 in treating of the faith declares that "all those things which were taught by the apostles, and have been by an whole universal consent of the church of Christ ever sith that time taught continually, ought to be received, accepted, and kept, as a perfect doctrine apostolic." It is further taught in the same document in the eighth article, that on "The Holy Catholic Church," that the Church is "catholic, that is to say, not limited to any one place or region of the world, but is in every place universally through the world where it pleaseth God to call people to him in the profession of Christ's name and faith, be it in Europe, Africa, or Asia. And all these churches in divers countries severally called, although for the knowledge of the one from the other among them they have divers additions of names, and for their most necessary government, as they be distinct in places, so they have distinct ministers and divers heads in earth, governors and rulers, yet be all these holy churches but one holy church catholic, invited and called by one God the Father to enjoy the benefit of redemption wrought by our Lord and Saviour Jesu Christ, and governed by one Holy Spirit, which teacheth this foresaid one truth of God's holy word in one faith and baptism[3]."

[3] Formularies of Faith in the Reign of Henry VIII.

With the accession of Edward VI. the Protestant element in the Reformation gained increased influence. Our question is, Did it succeed in imprinting a new theory of the nature and authority of the Church on the formal and authoritative utterances of the Church in England? The first "Act of Uniformity" of 1549 contains the now familiar appeal to Scripture and to the primitive Church, and the Book set forth is called "The Book of Common Prayer and Administration of the Sacraments, and other Rites and Ceremonies of the Church, after the Use of the Church of England." The "Second Act of Uniformity," 1552, uses the same language about the Church of England and the primitive Church. Passing on to the reign of Elizabeth, in the "Injunctions" of 1559 there is set forth "a form of bidding the prayers," which begins: "Ye shall pray for Christ's Holy Catholic Church, that is for the whole congregation of Christian people dispersed throughout the whole world, and especially for the Church of England and Ireland." In the "Act of Supremacy" of the same year it is provided that an opinion shall "be ordered, or adjudged to be heresy, by the authority of the canonical Scriptures, or by the first four general Councils, or any of them, or by any other general Council wherein the same was declared heresy by the express and plain words of the said canonical Scriptures." This test of doctrine is repeated in Canon VI of the Canons of 1571. "Preachers shall ... see to it that they teach nothing in the way of a sermon ... save what is agreeable to the teaching of the Old or New Testament, and what the Catholic fathers and ancient bishops have collected from this self-same doctrine[4]."

[4] Documents in Gee & Hardy.

It is hardly worth while to spend much time on the Homilies. I will simply note that they continue the appeal to the primitive Church which is asserted to have been holy, godly, pure and uncorrupt; and to the "old holy fathers and most ancient learned doctors" which are quoted as authoritative against later innovations. They still speak of the Church of England as continuous with the past. I do not find that they treat the contemporary reformers as of authority or quote them as against the traditional teaching of the Church.

We will go on to one more stage, that is, to the Canons of 1604 which represent the mind of the Church of England at the time of the accession of James I. They declare that "whosoever shall hereafter affirm, That the Church of England, by law established under the King's majesty, is not a true and an apostolical church, teaching and maintaining the doctrine of the apostles; let him be excommunicated." (III) They appeal to the "Ancient fathers of the Church, led by the example of the apostles." (XXXI) In treating of the use of the sign of the Cross in baptism they assert that its use follows the "rules of Scripture and the practice of the primitive Church." And further, "This use of the sign of the Cross in baptism was held in the primitive Church, as well by the Greeks as the Latins, with one consent and great applause." And replying to the argument from abuse the canon goes on: "But the abuse of a thing doth not take away the lawful use of it. Nay, so far was it from the purpose of the Church of England to forsake and reject the Churches of Italy, France, Spain, Germany, or any such like Churches, in all things that they held and practised, that, as the Apology of the Church of England confesseth, it doth with reverence retain those ceremonies, which do neither endanger the Church of God, nor offend the minds of sober men." (XXX)

It appears clear from a study of the passages quoted and of many others of kindred nature that the Anglican Church did not start out upon its separate career with any intention of becoming a sect; it did not complain of the corruption of the existing religion and declare its purpose to show to the world what true and pure religion is. It did not put forward as the basis of its action the existing corruption of doctrine, but the corruption of administration. Its claim was a claim to manage its own local affairs, and was put into execution when the Convocation of Canterbury voted in the negative on the question submitted to it, viz., "Whether the Roman pontiff has any greater jurisdiction bestowed on him by God in Holy Scripture in this realm of England, than any other foreign bishop?"

The attitude indicated is one that has been characteristic of the Anglican Church ever since. It has always been restless in the presence of a divided Christendom; the sin of the broken unity has always haunted it. It never has taken the smug attitude of sectarianism, a placid self-satisfaction with its own perfection. It has felt the constant pull of the Catholic ideal and has been inspired by it to make effort after effort for the union of Christendom. It has never lost the sense that it was in itself not complete but a part of a greater whole. It has never seen in the existing shattered state of the Christian Church anything but the evidences of sin. Its appeal has constantly been, not to its own sufficiency for the determination of all questions, but to the Scriptures as interpreted by the undivided Church. If it has at times been prone to overstress the authority of some ideal and undefined primitive Church, it was because it thought that there and there only could the Catholic Church be found speaking in its ideal unity.