![]() ![]() The Son, which is the Word of the Father, begotten from everlasting of theįather, the very and eternal God, and of one substance with the Father, took Article II: Of the Word or Son of God, which was made very Man And in unity of this Godhead thereīe three Persons, of one substance, power, and eternity the Father, the Son,Īnd the Holy Ghost. Of all things both visible and invisible. Passions of infinite power, wisdom, and goodness the Maker, and Preserver There is but one living and true God, everlasting, without body, parts, or Wine should be served to all in the Lord's Supper (XXX), and that ministers On salvation (VI), Adam's fall compromised human free will (X), both bread and However, they affirm that Scripture is the final authority Transubstantiation (XXVIII), the sacrifice of the Mass (XXXI), and the sinlessness For example, they deny the teachings concerning The 39 Articles repudiate teachings and practices that Protestants in generalĬondemned in the Catholic church. Two editions of the 39 Articles: those of 1563 are in Latin and those of 1571 I established as the doctrinal foundations of the Church of England. Mary Tudor suppressed the 42 Articles when she returned England to the Catholicįaith however, Cranmer's work became the source of the 39 Articles which Elizabeth ![]() Shortlyīefore Edward's death, Cranmer presented a doctrinal statement consisting ofįorty-two points: this was the last of his major contributions to the development The ecclesiastical reformers were able to make more thorough changes. Cranmer and his colleagues prepared several statements of faithĭuring the reign of Henry VIII but it was not until the reign of Edward VI that The articles were based on the work of Thomas Cranmer, Archbishop of Canterbury Of England still requires its ministers to publicly avow their faithfulness It is clear that theyĪre phrased very loosely to allow for a variety of interpretations. Not intended to provide a dogmatic definition of faith. Way) of Elizabeth I, the Articles were deliberately latitudinarian but were Clergymen were ordered to subscribe to theģ9 Articles by Act of Parliament in 1571. They were drawn up by the Church in convocation in 1563 on theīasis of the 42 Articles of 1553. The 39 Articles form the basic summary of belief of the Church asked the Lords to make the articles agree with the practice of the clergy. In 1840 Archbishop Whately precipitated an argument over the articles by presenting a petition in the House of Lords. But the meaning put upon them by the subscriber must be left to his conscience. Everyone recognised that the courts preserved the threat of excluding from the ministry anyone whose teaching failed to conform to the articles. The clergy, they said, were only required not to preach in contradiction of the articles. Some liberal divines, predecessors of Whately and Hampden, pushed liberty to the limit. But over doctrines of justification by faith and the authority of the church they retained much liberty. The clergy subscribed the articles on taking office. Since 1660 common sense demanded and accepted a wider liberty of interpretation than the drafters intended. A formula of the sixteenth or any other century, framed in the midst of dead controversies, must vex posterity if understood literally and in the original sense of the drafters. For two hundred years the articles made members of the Church of England uneasy. This discomfort was not confined to Puseyites. ![]() The Thirty-nine Articles of the Church of England were a discomfort to Puseyites. Want to know how to navigate the Victorian Web? Click here. ![]()
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