Thirty Nine Articles of Religion (commonly abbreviated as Thirty Nine Articles or Article XXXIX ) is a doctrinal statement that defines historically and the practice of the Church of England in respect of with controversy from the British Reformation. The Thirty-Nine Articles are part of the Book of Common Prayer used by the Church of England and the Episcopal Church. Several versions are available online.
When Henry VIII severed ties with the Roman Catholic Church and was ostracized, he formed a new Church of England, which would be led by the king (himself) and not the pope. At this point, it is necessary to determine what doctrines and practices will be associated with the Roman Catholic Church and the new Protestant movement in continental Europe. A series of defining documents were written and replaced for 30 years when the doctrinal and political situation changed from the excommunication of Henry VIII in 1533, to the excommunication of Elizabeth I in 1570. This position began with the Ten Articles in 1536, and ended with the finalization of the thirty-nine articles on in 1571. Thirty-nine articles ultimately serve to define the doctrine of the Church of England because it relates to Calvinist doctrine and Roman Catholic practice.
The articles passed at least five major revisions before their finalization in 1571. The first attempt was the Ten Articles in 1536, which showed little Protestant tendencies - the result of a British desire for a political alliance with the German Lutheran prince. The next revision was the Six Articles in 1539 that swung from all reform positions, and then the King's Book in 1543, which re-established most of the previous Roman Catholic doctrines. During the reign of Edward VI, Henry VIII's only son, Article forty-two was written under the direction of Archbishop Thomas Cranmer in 1552. It is in this document Calvinist thought reached the peak of his influence in the Church of England. These articles have never been implemented, due to the death of Edward VI and the retreat of the Church of England to Roman Catholicism under the daughter of Henry VIII, Mary I.
Finally, after the coronation of Elizabeth I and the re-establishment of the Church of England as separate from the Roman Catholic Church, Thirty-Nine Articles of Religion was initiated by the 1563 Convocation, under the direction of Matthew Parker, Archbishop of Canterbury. The articles drew back from some of the more extreme Calvinist ideas and created a distinctively reformed English doctrine.
Thirty-nine articles were completed in 1571, and incorporated into the Book of Common Prayer. Although not the end of the struggle between the king and the Catholic and Protestant citizens, this book helps standardize English, and has a lasting influence on religion in Britain, and elsewhere through its extensive use.
Video Thirty-nine Articles
Sepuluh Artikel (1536)
Ten Articles first published in 1536 by Thomas Cranmer. They are the first guidance of the Church of England because of their independence from Rome.
In a nutshell, Ten Articles affirmed:
- The binding authority of the Bible, the three ecumenical creeds and the first four ecumenical councils
- The need for baptism for salvation, even in the case of infants (Art II says that "infants should be baptized" and that, dying in infancy, they "will undoubtedly be saved thus, others not"; Anabaptists and Pelagians are "disgusting heresies, and utterly cursed".)
- The sacrament of repentance, with acknowledgment and forgiveness, is declared "wise and necessary"
- The presence of a substantial, real body of Christ, and blood under the form of bread and wine in the Eucharist
- Justification by faith, joining charity and obedience
- The use of images in church
- Respect the saint and the Virgin
- Prayer of the saints
- Observations of rituals and ceremonies are as good and praiseworthy as clerical clothing, holy water splashes, candlesticks on Candlemas day, ashes on Ash Wednesday
- The doctrine of purgatory, and the prayer of the dead in purgatory (making purgatory an unimportant doctrine)
The doctrines emerging from the autonomous English Church are followed by further explanation in the Christian Institution .
Maps Thirty-nine Articles
Bishops' Book (1537)
The The Bishops' Book , published in 1537, was written by a committee of 46 men and bishops led by Thomas Cranmer. The purpose of the work, together with the Ten Articles from the previous year, was to carry out the reform of Henry VIII in separating from the Catholic Church and reforming Ecclesia Anglicana. It was considered a reformatory in the basic orientation, though it was not strong Lutheran. This work serves as the official formulary of an updated Anglican faith in Britain. He was subsequently replaced by other credential and formal statements during the successive governments of Edward VI and Elizabeth I, as the Anglican Church moved towards a more Reformed theological position. It will develop into King's Book . "The work is a noble effort of the bishops to promote unity, and to instruct people in the teaching of the Church."
Authorship
The list of 46 pastors who appear in the Bishop's Book includes all bishops, eight archdeacons and 17 other Divinity Doctors, some of whom are then involved with translating the Bible and preparing the Prayer Book. :
In 1538, three German theologians - Francis Burkhardt, deputy rector of Saxony; George von Boyneburg, law doctor; and Friedrich Myconius, the inspector of the Gotha church - were sent to London and held conferences with Anglican bishops and priests at the archbishop's palace in Lambeth for several months. Germany presented, as the basis of the agreement, a number of Articles based on the Augsburg Lutheran Recognition. Bishops Tunstall, Stokesley, and others are not won by these Protestant arguments and do everything they can to avoid agreement. They were willing to separate from Rome, but their plan was to unite with the Greek Church and not with evangelical Protestants on the continent. The bishops also refused to remove what Germany called "Harassment" (eg, personal Mass, celibate clergy, worship of angels) permitted by the Anglican Church. Stokesley considers this habit important because the Greek Church trains it. In opposition, Cranmer likes unity with German Protestants. The king, who did not want to violate Catholic practice, dispersed the conference.
As the Sixth Article Act approached the passage in Parliament, Cranmer moved his wife and children out of exile, perhaps at Ford Palace in Kent, and out of England. The law was passed by Parliament at the end of June; After that, Latimer bishops and Nicholas Shaxton, strange opponents in the act, withdrew from their dioceses. After Henry's death, the articles were revoked by his son, Edward VI.
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Forty Two Articles (1553)
The Forty Two Articles are meant to summarize the Anglican doctrine, for it is now under the rule of Edward VI, which supports the Protestant faith. Most of Thomas Cranmer's work, they are short formularies that will show the faith revealed in the Bible and existing Catholic creeds. Completed in 1552, they were issued by Royal Mandate on June 19, 1553. The articles were claimed to have received a convocation authority, although this is doubtful. With the coronation of Mary I and the reunion of the Church of England with the Catholic Church, Articles were never enforced. However, after Mary's death, they form the basis of the Thirty-Nine Articles. In 1563, the Convocation met under Archbishop Parker to revise the article. The convocation is only past 39 of 42, and Elizabeth reduces the number to 38 by removing Article XXIX to avoid offending its subjects with Catholic propensity. In 1571, Article XXIX, though opposed by Bishop Edmund Gheast, was inserted, to the effect that the wicked do not eat the Body of Christ. This was done after the queen's exile by Pope Pius V in 1570. The act destroyed the hopes of reconciliation with Rome and no longer had to worry that Article XXIX would offend Catholics. The article, increased to Thirty-Nine, was ratified by the Queen, and bishops and priests were asked to agree.
Thirty Nine Articles (1563)
The articles highlight the Anglican position relating to orthodox Catholicism, to Puritanism, and Anabaptist thought. They are divided, according to Queen Elizabeth's order, into four parts: Articles 1-8, "Catholic Faith"; Articles 9-18, "Personal Religion"; Articles 19-31, "Company Religion"; and Articles 32-39, "Miscellaneous." The articles were published both in English and in Latin, and both had equal authority.
Summary
I-VIII Articles: Catholic articles: The first five articles articulate statements of Catholic credentials on the nature of God, manifested in the Holy Trinity. Chapters VI and VII deal with scriptures, while Article VIII addresses important creeds.
Articles IX - XVIII: Protestant and Reformed Articles : This article discusses the topic of sin, justification, and the eternal disposition of the soul. A special focus is the topic of ultimate reform of justification by faith.
Articles XIX-XXXI: Anglican Articles : This section focuses on the expression of faith in public places - institutional churches, church councils, worship, ministry, and sacramental theology.
Articles XXXII - XXXIX: Miscellaneous : This article deals with celibacy, exclusion, Church tradition, and other issues not discussed elsewhere. Article XXXVII also states among other things that the bishop of Rome has no jurisdiction in the British territory.
Interpretation
In 1628 Charles I initiated a royal declaration into articles, which demanded a literal interpretation of them, threatened discipline for academics or church people who taught every personal interpretation or encouraged debate about them. This Article states: "No one in the Hereafter shall print or preach, to withdraw the Article in any way, but shall submit to it in a clear and Full of it: and shall not place his own understanding or comment as the meaning of that Article , but must carry it in a literal and grammatical sense. "
However, what the article actually means has been a matter of debate in the Church since it was issued. The Evangelical Church wing has taken the Article with a nominal value. In 2003, Anglican clergyman Chris Pierce wrote:
This view has never been held by the whole church. In 1643, Archagh Archbishop John Bramhall put the core argument on the Article:
Compliance with Articles was established by the British Parliament in 1571. They were printed in the Book of Common Prayer and other Anglican prayer books. Test Act of 1672 made obedience to Article a requirement to hold a civilian office in England until its annulment in 1828. Students at the University of Oxford were still expected to enroll them until the passing of the Oxford University Act 1854.
In the past, in many churches and national dioceses, those who entered Holy Orders must swear to subscribe to Articles. Church Priests of England were asked to affirm their loyalty to the Articles and other historic formularies (Book of Common Prayer and Order of Bishops, Priests and Deacons). The Church of Ireland has a similar declaration for pastors, while some other churches of the Anglican Guild do not make such a requirement.
The Influence of Articles on Anglican thought, doctrine and practice is profound. Although Article VIII itself states that the three Catholic creeds are sufficient faith statements, the Articles are often regarded as being closest to the additional creeds traditionally possessed.
The revised version was adopted in 1801 by the US Episcopal Church. Earlier, John Wesley, the Methodist founder, adapted the Thirty-Nine Articles to be used by American Methodists in the 18th century. The articles of Religion produced remain the official doctrine of United Methodist.
In the Anglican discourse, the Articles are regularly quoted and interpreted to clarify doctrine and practice. Sometimes they are used to prescribe Anglicans support. An important concrete manifestation of this is the Chicago-Lambeth Quadrilateral, which combines Articles VI, VIII, XXV, and XXXVI in the broad articulation of fundamental Anglican identity. In other circumstances, they represent acceptable parameters of belief and practice in proscriptive mode.
The articles continue to be used today in the Anglican Church. For example, in the ongoing debate about homosexual activity and controversy as the episcopal authority, Articles VI, XX, XXIII, XXVI, and XXXIV are regularly quoted by people of various opinions.
Source of the article : Wikipedia
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