http://www.celticchristianity.org/library/t39art.html
ANGLICAN TRADITION
VERSUS THE "39 ARTICLES"
by Matushka Elizabeth Dowling
Today there is a controversy between traditional Anglicans and "modernizers" who seek to ignore both the Scripture and Tradition of Holy Church. This "modernization" began after the Great Schism, but many changes were also made by King Henry VIII and later reformers. Today some mistake any emotion, or the spirit of the day (the "Zeitgeist") for the Holy Ghost; that any teachings from any religion are the same as the teachings of Scripture and Holy Church Tradition; that any person may act as a Priest, rather than a man given Holy Orders from the Church: all these are new ideas that have taken Anglicans far away from the Apostolic Church.
But should the Anglicans return to "the 39 Articles"? These were written after the reforms of Henry VIII. To find out what is real Anglican Tradition, refer to The Ecclesiastical History of the English People by St. Bede, other documentation of great English Martyr-Kings after St. Bede but before the Norman invasion, and some of the later history even after the Great Schism but before the Anglican Reformation. The teachings and experience of the early English Church and Orthodox Church can be compared point by point with the 39 Articles, and can inspire us to embrace a true Anglican and universal pre-Schism, pre-Reformation Tradition. (The complete 39 Articles, called "Articles of Religion", are found in the back of The Book of Common Prayer; in some editions before the Hymnal.)
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.
This article is almost right, except that it says that God is "without body, parts, or passions," which denies that Jesus Christ, Son of God, Second Person of the Holy Trinity, actually is both God and man, who wept at the death of Lazarus, who was angry at the money changers in the temple, who expressed love and joy. Of course God is One God in Three Persons, Father, Son and Holy Ghost, one in essence and undivided.
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.
This second article corrects the first Article, and states that Christ "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 actual sins of men." No one inherits the guilt of Adam's sin, but the deformity and tendency to sin (more in Article IX). St. Bede records that among the early Britons (before the Angles and Saxons arrived), there were some people following a man called Pelagius who believed that man could be saved by his own effort, by himself. St. Germanus who lived in France visited the Britons, and demonstrated such great miracles in the Name of Christ, and such true Orthodox teachings about the nature of Christ as God and man, that this error was forever corrected. Luckily, the Anglicans did not repeat the error of Pelagius in Article II.
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.
The Orthodox Church agrees that Christ went down into Hell, and rescued Adam, Eve, the great Prophets and Saints of the Old Testament, as recorded in Scripture (St. Matthew 27:51-52). This is one of the themes during Holy Week.
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; wherewith he ascended into Heaven, and there sitteth, until he return to judge all Men at the last day.
The Orthodox Church agrees with this Article. St. Leo the Great (an early Pope), in writing his Tome presented at the Council of Chalcedon, pointed out that before the Ascension of Christ, even in the creation of Adam and Eve before the Fall, Man's nature was never lifted up higher than the angels. Christ was the first man to enter heaven, and we may also attain to this height with the help of God. The Byzantines called this "Theosis": God became man so that man could become God (as in Psalm 82:6 KJV), but this teaching was lost in the Reformation and the Roman Counter-Reformation. We Orthodox do not divide ourselves from Christ and His Resurrection and Ascension into Heaven, but know that each person is made in the Image of God, and have the potential to reach the Kingdom of God when united to Christ by the Sacraments.
St. Bede says that although they were early Christians (St. Alban was martyred in the persecution of the Roman emperor Diocletian), the Britons (who later moved to the west and are now called "Welsh") did not invite the Anglo-Saxons to learn about Christianity. The mission to the English people began with St. Augustine of Canterbury, who invited the Anglo-Saxon king at Canterbury and all his people to receive eternal life in the Kingdom of Heaven. So the English people were introduced to the Church by an invitation to ascend into heaven with Christ; a salvation which included the Orthodox understanding of Theosis.
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.
In the Creed embraced by the Britons, the Angles, the Saxons, all of Europe, and the Orthodox Church, it states that the Holy Ghost proceeds from the Father, and is worshipped and glorified with the Father and the Son. Today, some of the misunderstanding about the "Zeitgeist" stems from a misunderstanding about the Holy Spirit, as if He were not a Person of the Holy Trinity but only a unifying energy, force, or emotion, or somehow proceeding from Christ's human nature as well as His Divine nature. Although this seems to be mincing words, in practice it is not possible to experience the Ascension into the Kingdom with Christ without a true understanding of the nature of the Holy Spirit, proceeding from the Father, not the "Father and the Son", the Roman innovation which lead to the Great Schism. Even today, the original Creed can be seen in the Basilica of St. Peter's in Rome, without the "Filoque" (the addition of "and the Son").
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 the holy Scripture we do understand those Canonical Books of the Old and New Testament, of whose authority was never any doubt in the Church.
When choosing the books which would be included in "Canonical Scripture", St. Athanasius and the others at the Councils did not intend that these books would "contain 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...". Those who had witnessed Christ on earth gave more or less complete accounts; the best of these were included as the four Gospels. Old Testament books for which a Hebrew original could not be found were considered of the second Canon; worthy to be read but from a lost source. Books in the second Canon are necessary for Salvation because they give us information about the Archangels, for instance. Portions of these books are read liturgically at various times in the year. Letters and accounts of acts after Christ ascended into Heaven were included in the New Testament if they were of sufficient value and not repeating what others had said. An exception is made in the case of material which was considered to be needing explanation, such as the childhood of the Blessed Virgin Mary included in the Protevangelium of St. James. This book was considered very important, but its focus on St. Mary rather than on Christ caused it to be excluded. Also, some very early works which were once read to congregations and considered useful for salvation such as The Pastor of Hermas are no longer included in church lessons or the Biblical Canon. Only once a year, on the vigil of All Saints day (Halloween), does the Church have a reading from the Book of Revelation, even though it is included in the Canon of Scripture of the New Testament.
Because the Apostles and Disciples of Christ recorded the New Testament, and others in the Church were guided to choose which books to include in the Canon of Scripture, we believe that the Church and its Holy Tradition, not Scripture alone, is necessary for Salvation. Not even the Gospels contain all the teachings of Christ. St. John 21:25, "And there are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written. Amen." Scripture can also be confusing, needing guidance to interpret. Christ taught in Parables. Yet, the Orthodox Church has never forbidden any member from studying Scripture, as people were before the Reformation in Europe after the Great Schism. Knowledge of all the teachings, Tradition, and Scripture are encouraged. This does not mean that the Church may, at its whim, change its Tradition to include non-Traditional interpretations or non-Christian creeds or books. To say that the Church's Tradition is the source of Scripture is to say that it is truly the Christian Church, and not a gathering of false prophecy.
Salvation, however, is beyond human understanding, and is from God alone. It is not dependent on whether or not one has read Scripture. Another problem with this Article is that it implies that one may be saved by reading Scripture or by the mind alone, without needing the Holy Sacraments of the Church given to us by God for our Salvation. This is truly Pelagianism or Gnosticism, to believe that salvation is based on our concepts, knowledge, or our will alone, and not on the redemption Christ gives on the Cross.
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 they 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.
The Orthodox Church agrees that "The Old Testament is not contrary to the New." In fact, a popular icon among the Byzantine Rite of the Holy Trinity is the three Angels who visited Abraham (Genesis chapter 18) who Abraham addresses as Lord in the singular. Christ spoke to Moses out of the Burning Bush. Christ created all things (St. John 1:3, Genesis 1:1). The Old Fathers were not given salvation, however, until Christ saved them from Hell in His death and Resurrection. We accept the Ten Commandments, but we interpret them in light of Christ's Commandments and His Beatitudes, and the decisions of the Apostles concerning certain Old Testament practices. Therefore, the traditional Anglican Liturgy before the Reformation did not begin with the Ten Commandments, but with Psalms looking toward going into heaven such as, "I will go up into the Altar of God...".
Article VIII. "Of the Creeds."
The Three Creeds, Nicene Creed, Athanasius's 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.
The Orthodox Church agrees that we should accept the original creeds of the Church... that is, written before the Great Schism. The Orthodox Creeds were confessed by both the Britons and the Anglo- Saxons before the Great Schism.
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 ingendered 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 the 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 of itself the nature of sin.
The best explanation of the Orthodox view of both sin and original sin is found in Pomazansky's Orthodox Dogmatic Theology, which is easy to read and has many Scripture references. The Pelagians did have mistakes about the nature of sin, but the later Romans (and Protestants from Rome) also put too much emphasis on the sins of the body versus the spirit. The worst of the "Seven Deadly Sins" is Pride, a sin of the spirit, not the flesh. (Pomazansky shows that the dualism of the Manicheans, later showing up in the writings of Augustine, a convert from the Manicheans, greatly influenced later Roman theology.) We also inherit the tendency to sin from the Fall, but Adam was forgiven and brought to heaven at Christ's death and Resurrection. No one has inherited the actual guilt. However, this tendency to sin is so strong that no person except Christ has lived and, though His own efforts alone, remained sinless. We must be Baptized for the remission of our own sin. We do not believe that once believing, or once Baptized, that we will no longer sin. While we live on earth, we fight our tendency to sin daily. The Orthodox Church would agree that sin exists, that it is evil, of the devil and his evil works, that sin and evil must be rejected by every Christian at the time of their Baptism and every day thereafter, and that we must take responsibility for our errors and repent. Repentance or penitence originally did not mean a one-time vow to change, but a daily struggle to repair damage done, together with Confession of our errors.
Even the The Birthgiver of God, the ever-virgin Mary who was free of the stain of a sinful life was not free of Original sin. We call her "immaculate", "stainless", "spotless" and the like to state that, that by a special grace of God the Holy Spirit and by dint of her personal discipline in submission to God and with the Grace of God, She maintained a pure and holy life. Yet, that like all men born of Adam, she did inherit from him the natural consequence of his fall: Death, and that She therefore is likewise in need of the grace of Christ Her Son's redemption and salvation in His Birth, Crucifixion, Resurrection, and Ascension. We therefore acknowledge that she did truly repose in Christ Her Son, and by His special care and providence was likewise raised and taken into heaven, since all Ikons of this Great Feast of Her Dormition do depict her soul being taken to glory by Her Son while her body is surrounded by the Apostles.
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.
We would agree with this article. The English Church had learned its lesson from St. Germanus against Pelagianism. We cannot be saved by our will alone, although God gives each of us free-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.
The Orthodox Church would not agree that we are justified by Faith alone, although it seems that the English tried to avoid the error of Pelagius in this Article by saying that we cannot be saved by our works alone. St. Paul said that Faith and Works may not be separated. The history related by St. Bede about the English people demonstrates the need for both Faith and Works together. From Chapter 22 of Book I [440 A.D. to 590 A.D.] of St. Bede's Ecclesiastical History of the English People: "Among the other unspeakable crimes [of the Britons], recorded with sorrow by their own historian Gildas, they added this - that they never preached the Faith to the Saxons or Angles who dwelt with them in Britain. But God in his goodness did not utterly abandon the people whom he had chosen; for he remembered them, and sent this nation more worthy preachers of truth to bring them to the Faith." If the faith of the Britons were sufficient for their salvation and the salvation of the world, St. Bede would not have included the sin of negligence with the "unspeakable crimes" of the Britons. The Orthodox Church believes that sin includes those acts we consciously do that are wrong, and also failing to do good works whether willfully or through ignorance. Since Christ Himself took the time to tell the Parable of the Good Samaritan who realized that every person is his neighbor, and that we should love our neighbor as ourselves, we must not then turn around and claim that our only requirement is to love God. We rely on God's love of us for many things, but He has already given us the command to care for each other, and we should take this command as our inspiration and act on it. We must take the initiative to go to Church, pray, do good works, etc. God will give us the strength and continue to give us the inspiration to follow Him.
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.
Both Faith and Works are gifts of God. These cannot be divided (as explained in the previous Article). We could have the faith to move mountains, or give all our goods to feed the poor, as St. Paul says, but without Charity we are lost. (I Corinthians 13.)
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.
To understand sin and salvation, it is necessary to understand that the Holy Spirit proceeds from the Father. When Christ created the heavens and the earth, the Holy Spirit also moved upon the face of the waters (Genesis 1:1-2). There was not anything created that was not good, with the Holy Spirit already there. ("...seeing he giveth to all life, and breath, and all things;...In Him we live, and move, and have our being, ... for we are also his offspring. [Acts 17]) Some of the angels, such as the devil, of his own free will, turned away from God. However, the devil was an angel before that. When we do anything good, it is the Image of God in us given to us at Creation that does the good work, and we should give thanks to Him. But this is not saying that we have not made any effort at all, or shouldn't act.
Jesus tells the Parable of the talents (coins); that the man who said that his master was a hard master and therefore buried the talent instead of investing it had even his one talent taken from him. However, in some cases we might be doing things that God does not want us to do. It is always good to pray before making a decision, and try to do things that help and repair God's universe rather than tear it apart. Although acts of pride condemn us; acts done in Christian love may be profitable unto salvation, but God should receive the glory for the results.
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 are unprofitable servants.
We would agree that we cannot count up our good works, and put a rating system on them, or say that certain works deserve so many years off the pains of hell, etc. All our good comes from God alone. We are indeed unprofitable servants because we are still confused and not perfect as Christ wants us to be.
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 St. 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.
The Orthodox Church completely agrees with this Article. As St. Paul said, all have sinned except Christ, even every Saint. Anybody who says that Saints are called Saints because they do not sin is wrong. Even the Blessed Virgin Mary sometimes did not understand her Son, such as at the time Christ stayed in the temple when he was twelve years old and she could not find Him. Yet, the Blessed Virgin Mary is the greatest of the Saints. Only God may be worshipped, but the Saints pray with us, just as the entire Church prays together.
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.
We agree that sin must be repented and forgiven (see Article IX). However, any sin is against the Holy Ghost, and without Confession and Absolution, will remain as a stain on the soul that could bar us from the heavenly kingdom. Christ said that even anger or lust in the heart that is not acted upon are equivalent to breaking the Commandments. The Church makes it possible to be forgiven and be saved.
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 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 to us 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.
The Orthodox Church agrees that God intends for all people to be taken to the eternal heavenly kingdom. However, not because God wishes it, but because some people turn their back on Him through their own free will, some people will eternally suffer in hell. God gives us free will so that we are not slaves, but have His Image, which gives us the power to choose the good, choose to forgive, choose the Faith God offers to us, choose to love God and love our neighbor, etc.
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 unto us only the Name of Jesus Christ, whereby men must be saved.
We agree that the Name of Jesus can bring us to eternal life, if the Holy Name of Jesus Christ is offered together with the Sacraments of the Church. We cannot judge how God saves another person, but those who use the Name of the Lord as an excuse to turn their backs on the gifts of the Sacraments that the Lord has given to us is certainly not saved, because then that person takes the Name of the Lord in vain. We would strongly disagree with this Article if it is used to turn any person from the Sacraments of the Church.
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 which 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.
We disagree with most of this Article. The Church was established before the universe was created, in order to bring all men to salvation. The Church consists of the visible Church, also called the "Church militant" because it is mainly concerned with fighting against sin and evil, and the "Church Triumphant" because those who have fallen asleep in the Lord now enjoy a fore-taste of the kingdom of heaven. Both the Church militant and the Church triumphant function together. In a Divine Liturgy (the Mass), all the Angels, Saints, and people together pray and offer the Most Sacred Body and Blood of Christ. The Liturgy is literally the work of all the people. Also, the Sacraments and the Word of God are not separate in any way.
This Article does not state how the Church of Jerusalem, Alexandria, and Antioch have "erred", unless those who wrote these Articles knew that the Orthodox Church uses the original Creed without the Roman and Anglican error about the Holy Spirit. There is no attempt to describe how these churches have erred in "manner of living, manner of ceremonies, or matters of Faith". For this Article alone, the Orthodox Church would reject the 39 Articles as being post-Schismatic and not Orthodox. In a controversy about the date of Easter, St. Wilfrid of York (an Anglican Bishop) said, in the year 664, "Our Easter customs are those that we have seen universally observed in Rome, where the blessed Apostles Peter and Paul lived, taught, suffered, and are buried. We have also seen the same customs generally observed throughout Italy and Gaul when we traveled through these countries for study and prayer. Furthermore, we have learnt that Easter is observed by men of different nations and languages at one and the same time, in Africa [Alexandria], Asia [Antioch], Egypt [Alexandria], Greece [Constantinople], and throughout the world wherever the Church of Christ has spread. The only people who stupidly contend against the whole world are those Irish-men and their partners in obstinacy the Picts and Britons, who inhabit only a portion of these the two uttermost islands of the ocean." Apparently at that time the Anglican Bishops backed up their arguments with the authority of the ancient Patriarchates of the Orthodox Church. As has been pointed out, many of the errors of the modern post-Schism Roman Church are found already in the 39 Articles, especially concerning sin.
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 any thing 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 keeper of holy Writ, yet, as it ought not to decree anything against the same, so besides the same ought it not to enforce any thing to be believed for necessity of Salvation.
This Article focuses on the Church's power to decree ceremonies and interpret Scripture. The Church is much more than that (see Article XIX). The Church is the Bride of Christ, the Body of Christ, and derives its authority from God alone. Christ is the head of the Church and no other man. Those He sent out as Apostles, Bishops, Priests and Deacons do not replace Him, but work with Him as His laborers. Christ asked the Father to send the Holy Spirit Who guides the Church. Councils may be held, but it is the Church as a whole who must ratify these Councils. The Church is One, guided by the One God, and cannot be divided; it is without error. The human administration of the Church, if it does not follow the Holy Spirit, falls short of the True Church that Christ has established. In order to enter Christ's Church and remain in it, we need all the Sacraments, Succession, and help from God we can get. The Church has the authority to forgive or condemn, but it is not "of this world", and should not be a secular authority. A little book, The Church is One by Alexei Khomiakov explains what the Church really is.
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 sometimes have erred, even in things pertaining unto 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.
Two editions of the Book of Common Prayer omit this Article, saying that some is of a local and civil nature, and the rest is included in other Articles, so comment on this Article is not possible.
Article XXII. "Of Purgatory."
The Romish Doctrine concerning Purgatory, Pardons, Worshipping, and Adoration, as well of Images as of Reliques, and also invocation of Saints, is a fond thing vainly invented, and grounded upon no warranty of Scripture, but rather repugnant to the Word of God.
This Article unfortunately rejects much more than the error of Purgatory: "...concerning Purgatory, Pardons, Worshipping and Adoration, as well of Images as of Relics, and also Invocation of Saints".
The idea of Purgatory started with a vision in Ireland of eternal damnation of a particular king, which was interpreted to mean that all the Irish people would be purified by fire. The Medievals believed that the people living under an excommunicated or damned king, duke, earl, baron, etc. would share the same sentence because those who worked under such a leader would help in continuing the sin. There was also a belief that a king anointed by the Church must represent Church beliefs, or else all those under him would no longer stand for Christian beliefs either. If the Church is not a branch of the State, however, all this can be sorted out and the responsibility for sinning becomes more individual. There are some group sins, such as if a nation elects a person who opposes the Church, kills the innocent, or persecutes the poor, etc., but each individual's response and activity regarding their nation's activities will be weighed separately. The Orthodox Church would agree that Purgatory is not an Orthodox doctrine. On the other hand...
If Pardons are blanket statements sold by the Church to raise funds and not requiring repentance and repair, the Orthodox Church would reject them. But Scripture itself tells us that Christ has given to His Apostles (and they to their Bishops and Priests) the power to pardon our sins. This is one of the powers of the Church. In fact, it is one of the powers that Christ demands of each of us, that we forgive as often as another person repents. Instructions to the disciples are in St. Matthew 18:15-22, and St. John 20:23 in which Jesus says what to do when a person trespasses against us, binding and loosing on earth and in heaven, and how many times to forgive. These words were spoken to His Apostles, as Christ says the same thing to St. Peter in St. Matthew 16:18-19. In the Gospel of St. John, the Apostles are told this after Christ's Resurrection in the closed room, just after Christ says, "Peace be unto you." The rock of faith Christ built His Church upon is the Establishment of God's gifts to the Apostles and to all people. In Matthew 10:7-8, Christ tells His Apostles what else to do in their mission: "And as ye go, preach, saying, The kingdom of heaven is at hand. Heal the sick, cleanse the lepers, raise the dead, cast out devils: freely ye have received, freely give." Now, we may ask, as Christ asked those who said it is blasphemous to say somebody's sins are forgiven, (St. Mark 2:3-12), "whether is it easier to say to the sick of the palsy, Thy sins be forgiven thee; or to say, Arise, and take up thy bed, and walk?" If we say that Priests do not have this power, then certainly no other Christian would have this power, and then one wonders to what religion's Scripture these 39 Articles adheres.
Worship and Adoration belong only to God, but honor and veneration of those who lived in Christ is encouraged. The commandment to honor thy father and mother could also apply to our spiritual fathers and mothers in the Church: the Saints. If we reject the idea that any person in the Church other than Jesus Christ could be our spiritual helper and pray with us to God for assistance, we then also reject any Priests, Deacons, monks, nuns, or those who would give us a little help. We also deny that all people are created in the Image and Likeness of God, and like Adam, are assigned the task of Christian stewardship. Christ Himself asks us to honor the Apostles. If on earth a Saint is a workman "worthy of his meat" [St. Matthew 10:10], then in helping us with their prayers they are also worthy of our veneration. The idea of veneration used to be more clear; in earlier Missals people would continue to pray for the souls of the Saints after they were Canonized, but also ask that they also pray for us. Images may be venerated, not for their paint and wood, but because they are windows into the Divine Image of our beloved Christian forebearers. Relics are venerated because all persons will rise at the Last Judgment in the flesh, and we shall all be changed, as St. Paul says (I Corinthians 15). The relics of a person who will rise into heaven connect us to that Saint, so that they may pray to God for us. We do not worship them, but ask them to help us to worship God.
The English people had a greater tradition of veneration of Saints and relics than many other Christians, from the beginning of the English Church. This Article is especially offensive to the memory of those who protected the country from invasion, healed the sick, fed the hungry, and helped the Christian faith to spread. The Ecclesiastical History of the English People in fact is a record of the lives of the early English Saints. Later records of English king- Martyrs at the hands of the Danes after St. Bede and before the Norman conquest speak of many great miracles associated with these martyr's relics, including miraculous victories. From the account of St. Bede: (Book III chapter 2, concerning the year 634 A.D.)
"When King Oswald was about to give battle to the heathen, he set up the sign of the holy cross and, kneeling down, asked God that He would grant his heavenly aid to those who trusted in Him in their dire need. The place is pointed out to this day and held in great veneration. It is told that, when the cross had been hurriedly made and a hole dug to receive it, the devout king with ardent faith took the cross and placed it in position, holding it upright with his own hands until the soldiers had thrown in the earth and it stood firm. This done he summoned his army with a loud shout, crying, 'Let us all kneel together, and ask the true and living God Almighty of His mercy to protect us from the arrogant savagery of our enemies, since He knows that we fight in a just cause to save our nation.' The whole army did as he ordered and, advancing against the enemy at the first light of dawn, won the victory that their faith deserved. At this spot where the king prayed, innumerable miracles of healing are known to have been performed, which serve as a reminder and a proof of the King's faith. Even to this day many folk take splinters of wood from this holy cross, which they put into water, and when any sick men or beasts drink of it or are sprinkled with it, they are at once restored to health."
In the next paragraph, St. Bede tells the location of this field by landmarks. St. Bede also tells of a miracle of healing of a broken arm overnight by means of a splinter of this cross. It was St. Oswald who sent to Ireland for a Bishop, and when St. Aidan arrived, granted him the island of Lindisfarne as his Episcopal See. St. Bede also relates miracles associated with some nuns. The death of St. Oswald is an example of the great tradition among the English people of veneration of relics. In chapter 9 of Book III, St. Bede tells of the death of Oswald on August 5th, 642 at the hand of the same heathen Mercians and their king who had killed St. Oswald's predecessor Edwin. At the spot where St. Oswald died, the earth has healing powers. A man's horse was cured there, and he told an innkeeper who brought his paralyzed daughter who was cured on that spot. Then later, so much earth was removed from that spot that "a pit was left in which a man could stand." In Chapter 11 St. Bede relates, "In the province of Lindsey there is a noble monastery called Beardaneu, which was greatly loved, favoured, and enriched by the queen and her husband Ethelred. She wished that the honoured bones of her uncle should be reinterred there. But when the wagon carrying the bones arrived towards evening at the abbey, the monks were reluctant to admit it; for although they acknowledged Oswald's holiness, they were influenced by old prejudices against him even after his death, because he originally came from a different province and had ruled them as an alien king. So it came about that the king's bones remained outside the gates all night, with only a large awning spread over the wagon in which they lay. But a sign from heaven showed them that the bones should be welcomed with respect by all the faithful: for throughout the night a pillar of light shone skywards from the wagon, and was seen by nearly all the inhabitants of the province of Lindsey. Early next morning, therefore, the monks who had previously refused to admit it, began to pray earnestly that the holy relics so dear to God should find a resting-place in their midst. Accordingly the bones were washed and laid in a casket made for the purpose, which was placed in the church with fitting honor. And to furnish a lasting memorial of the royal saint, they hung the king's banner of purple and gold over his tomb. The water in which the bones had been washed was poured away in a corner of the cemetery, and from that time on the very earth that had received this venerated water had the saving power to expel devils from the bodies of those who were possessed." St. Bede recounts many other miracles associated with these and other relics.
Article XXIII. "Of Ministering in the Congregation."
It is not lawful for any man to take upon him the office of publick preaching, or ministering the Sacraments in the Congregation, before his 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 publick authority given unto them in the Congregation, to call and send Ministers into the Lord's vineyard.
The Orthodox Church would agree that no person could call themselves Bishop, Priest, or Deacon and attempt to lead worship at a Mass without first being Ordained by the Church. However, all Christians must serve others as the Good Samaritan did.
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 publick Prayer in the Church, or to minister the Sacraments in a tongue not understanded of the people.
Generally we would agree that it is a good idea to serve the Divine Liturgy and the Sacraments in a language that people understand; this is why the Orthodox Church had many national churches each with its own languages. St. John Maximovich of San Francisco (recently Canonized) always tried to use the local language, even if he did not understand it himself and had to say the words phonetically. A few churches retain other languages, however, if they believe that their congregations understand them. This practice should not be continued if a congregation no longer understands a language. The study of Latin and Greek should continue so that translations do not stray from the original meanings.
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 day, 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 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 they have a wholesome effect or operation: but they that receive them unworthily purchase to themselves damnation, as Saint Paul saith.
The Orthodox Church accepts seven Sacraments, not just two. All are founded in Scripture. The fact that Christ did not dictate specific orders of service for these corresponds to God's gift to us of free-will. The Church may add prayers to its Sacraments, if these are approved by the entire Church. To say that the Apostles were corrupt in administering five of the Sacraments, when our Lord specifically asked them to: heal the sick [Unction], choose others to help carry out the mission [Holy Orders], and to forgive sins of those who ask forgiveness and are willing to repent [Confession and Absolution], is denied by this Article. The Holy Spirit descended on the Apostles at Pentecost, and we continue this event in Confirmation. Christ changed the water to wine at the marriage in Cana, showing that He does accept the continuation of marriage which already was established among the Jews. Even the two Sacraments which this Article accepts: Baptism and Holy Communion are not understood at all, as seen in Article XXVIII.
To say that the Sacraments were not ordained by Christ to be gazed upon denies the Crucifixion of our Lord. He said, "And I, if I be lifted up from the earth, will draw all men unto me." (St. John 12:32). In the earliest Church, a ceremony called "The Lifting up of the Panagia" in the Byzantine East and "Benediction" in the European West honored Christ's presence among us at all times by showing the Holy Eucharist and adoring the Body and Blood of Christ in prayer. There is nothing irreverent about gazing on the Lord, unless a person has no Faith.
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 sometimes the evil have chief authority in the Ministration of the Word and Sacraments, yet the 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 enquiry 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.
Christ is the Offering, and also the One Who Offers. No human, with all our sins and errors, is worthy to make an acceptable offering to God; only through God's mercy and the establishment of the Sacrament of Ordination is any man allowed to function as Bishop, Priest, Deacon, Subdeacon, etc. We would agree that the sins of the Bishops, Priests, Deacons, etc. cannot affect the purity and holiness of the Sacraments, however, we do not agree that evil can be mixed in any way with the True Church (see Article XX).
Article XXVII. "Of Baptism."
Baptism is not only a sign of profession, whereby Christian men are discerned from others that be not christened, but it 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.
We would agree that Baptism is a Regeneration or New Birth. The Western Rite of Orthodoxy discusses Baptism at the Feast of the Nativity of Christ (Christmas); being born with Christ into His Life. Baptism is also discussed at Easter when the Baptismal waters are blessed on Holy Saturday. In Baptism, we go into the waters of death with Christ on the Cross, as He washes us of our sins, but then on the third day He is risen from the dead, and we rise into eternal Life with Him. (People associated water with death, and the fish with life, because it lives in water that would drown land creatures.) Therefore, the water of Baptism is called both the water of Life (the Incarnation and Resurrection) and of Remission of Sins (the Cross). It does graft us onto the Church, as described in Scripture; we are grafted onto the tree of Abraham. There is one Baptism into the Church; and in it we reject the devil and join ourselves to Christ. This includes rejecting all other creeds than the Christian creed. A person must be Baptized in the Name of the Father, the Son, and the Holy Ghost, not by only one or two Persons of the Trinity. We have been directed in Scripture to Baptize in the Name of all Three Persons of the Holy Trinity because God is One and undivided (St. Matthew 28:19).
Some people today do not believe that Christian Baptism and Christian faith are necessary before they participate in Holy Communion. This is a turning-away from both of these Sacraments. In Chapter 6 of Book II, St. Bede tells of three pagan kings who had refused to accept the Christian faith of their father, saying, "We refuse to enter that font and see no need for it; but we want to be strengthened with this bread." The Priest was exiled for refusing to give them the Body of Christ. "But the kings who had driven out the herald of truth did not long remain unpunished for their worship of demons; for they and their army fell in battle against the West Saxons." Often, people today make the same mistake: they want the strength of God rather than to carry His Cross, and often they lose the ability to see Who is Christ, choosing a thief instead (St. Mark 15:15). As Christ says (St. Mark 16:16), "He that believeth and is baptized shall be saved; but he that believeth not shall be damned."
Baptism and Confirmation are usually administered together in the Orthodox Church, and therefore "our adoption to be the sons of God by the Holy Ghost, are visibly signed and sealed; Faith is confirmed, and Grace increased" would be a part of the Sacrament of Confirmation and not Baptism. The mention of the receiving of the gifts of the Holy Spirit in this Article proves that at one time, Baptism and Confirmation were administered at the same time among the Anglicans.
The Orthodox Church Baptizes, Confirms, and gives Holy Communion to infants, because Christ told us to allow the little children to come to Him, and the angels of the little ones always behold the Face of the Father (St. Matthew 10:42; 18:1-6, 18:10).
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 Write; but it 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 means 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.
The Body and Blood of our Lord Jesus Christ are given to us in Holy Communion. The Article seems to agree at first, but then it rejects "Transubstantiation," the change of the bread and wine into the Body and Blood of Christ.
Just as in the use of the term "Immaculate", the meaning of the term "Transubstantiation" changed. At first, this term meant that at the Birth of Christ, Christ's human nature was "transubstantiated" into a more divine substance that could be fused into His Divine nature. This is clearly heretical, because Christ is truly God and truly man, not only partially man. He suffers with us as man. St. Germanus wrote a Christmas hymn about Christ, the Tree of Life, opening the way for us as humans to enter into Paradise again, because he came among us without transubstantiation in His birth as both God and man. In recent times, the term "Transubstantiation" has been used by some churches to mean the change of bread and wine into the Body and Blood of Christ in the Mass, and this has led to more confusion.
Orthodoxy prefers the term change (metabolo). The Flesh and Blood of Jesus Christ are present as the substances of bread and wine, which have become something other than what they were. The Presence of our Lord as the Bread and Wine is immediate and accessible; not removed into an abstract or conceptual realm. Controversies about the nature of Christ led to many heresies, but the worst heresy today is the rejection of the change of bread and wine into the Body and Blood of Christ. If we were to believe that "the Body of Christ is given, taken, and eaten, in the Supper, only after an heavenly and spiritual manner," and not in fact, in this world, present now unto eternity, we then also reject the Resurrection of the Dead in the flesh and eternal Life. It is true that the Body and Blood of Christ do not usually appear as physical blood and meat, but there have been occasions where people have seen the Body and Blood that way. We are told to wait in that case, and take Holy Communion after the Elements have returned to the appearance of bread and wine, because although Christ is truly present, He has given Himself once on the Cross for the remission of sins, and we are not to seek a bloody sacrifice. This is also why the Mass offers us God's Peace; we receive the sacred Body and Blood of Christ in thanksgiving, but we do not receive it with greed or pride that would either reject Him as truly Present or take Him under the appearance of suffering flesh. Instead, He gives Himself to us in the form of the Bread of Life, and joins Himself to us in body and spirit.
Only those who have been Baptized and Confirmed may partake (see Article XXVII). The rejection by the Anglicans of the doctrine of the change of bread and wine into Christ's Body and Blood has resulted in a general weakening and rejection of the Faith and older Anglican tradition. Our faith demands that we reject worldly attractions and secular viewpoints which would only look for superficial realities; while we embrace the Word of God, Jesus Christ Who, as St. Anselm of Canterbury said, is greater than human conception. The Faith in the change of bread and wine into the Body and Blood of Christ in the Mass is the same as our faith in the true Divinity and humanity of Christ. Rejection of the real Presence calls the Incarnation and the Foundation of the Church into question.
Christ told us that the only unforgivable sin is a rejection of the Holy Spirit. The change of the bread and wine into the Body and Blood of Christ takes place through the grace of the Holy Spirit, so those who do not believe in this change are rejecting the Holy Spirit and falling under Christ's condemnation. Recently, some of the Anglicans and Episcopalians have rejected this Article and also Article XXXI, and returned to a belief in the change of bread and wine into the most sacred Body and Blood of our Lord. However, the Lord hears and knows if vows to serve under the rules of the 39 Articles are in effect at the same time. If a person truly believes in the most Holy Body and Blood of Christ, one must reject these 39 Articles, and reject any church which would attempt to exist apart from Christ, our only Foundation.
Article XXIX. "Of the Wicked, which eat not 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 Saint 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.
No person is without sin, except our Lord Jesus Christ. Yet, even so, He invites us to "take and eat" His Body. Those who have not been to Confession and received Absolution at regular intervals cannot benefit from Holy Communion, in fact, like Judas, they are condemned if they take it. However, this does not make the Holy Communion nonexistent, just because the person taking it does not believe or has not received the Sacrament of Confession. Christ Himself says that to some He is the "rock of offense" that will cause them to stumble. Even so, the Orthodox Church encourages frequent Holy Communion, so that we do not become lukewarm and fall away from Christ. The term "Christian" means one who has put on Christ and is a little Christ, not only through their Baptism but through a continuous partaking of the Body and Blood of Christ.
Article XXX. "Of both kinds."
The Cup of the Lord is not to be denied to the Lay-people: for both the parts of the Lord's Sacrament, by Christ's ordinance and commandment, ought to be ministered to all Christian men alike.
Holy Communion in the Orthodox Church is received in the form of both the Body and Blood of our Lord. This is the more ancient tradition, and it continues to be practiced as it always was and has been in the Orthodox Church.
Article XXXI. "Of the one Oblation of Christ finished upon the Cross."
The Offering of Christ once made is that 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 Priest did offer Christ for the quick and the dead, to have remission of pain or guilt, were blasphemous fables, and dangerous deceits.
We would agree that the Crucifixion of Christ is the one Offering for all time, however, again, the reformers did not understand the Mass. In the Mass, we are present with our Lord at His Crucifixion, and present at His Resurrection. Time itself is suspended. We are in the heavenly kingdom, outside of time, before time. We have entered into the moment of eternity. To call a Mass a "blasphemous fable" is not only to misunderstand eternity and time, it is to reject Christ as the Offerer at the Last Supper and at His Crucifixion. Any person who would profess or sign such an "Article of Religion" rejects the word IS in Christ's words, "This is my Body;" "This is my Blood;" "Before Abraham was, I am." Such a person could not say "Christ is risen." Such a person could not say "I am a Christian."
Article XXXII. "Of the Marriage of Priests."
Bishops, Priests, and Deacons, are no commanded by God's Law, either to vow the estate of single life, or to abstain from marriage: therefore it is lawful 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.
The Orthodox Church allows marriage, if it is entered into before a man takes a major Ordination to Deacon, Priest, or Bishop. The Apostolic Constitutions allow a man to be married, as long as he does not put away his wife at the time of Ordination to give an outward appearance of piety. St. Peter's mother- in-law was healed by our Lord Jesus Christ, so there is precedent for marriage in Holy Orders, even among the Apostles. However, there is also no requirement of marriage, and the celibate life has always been considered most desirable for Christians, whether lay persons or clergy.
Article XXXIII. "Of excommunicate Persons, how they are to be avoided."
That person 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 thereunto.
Traditionally, people who rejected the Church after having been members were avoided in a boycott. This was the only way to bring a disobedient king back to his senses (see Article XXII). However, in the time this Article was written, a person excommunicated from the English church might have been a person who was adhering to a greater Faith in God. If so, that person would be in the Church while those who had excommunicated him were not. If a group calling itself Christian has turned away from the Tradition of Christ's Church, it is time to seek out the true Church of Christ and join it, not for human comfort but to share with others the true Faith and grow in the love of the Holy Trinity. It is dangerous to judge others; it is necessary to be in another flock that truly does adhere to the true faith, or else keeping ones faith would either be putting our lamps under a bushel at best, or at worst could cause the sin of pride.
One must avoid communion with those who have sworn to uphold blasphemous doctrines, such as these 39 Articles. The reason one must avoid receiving Holy Communion with those who have rejected a belief in the most sacred Body and Blood of Christ is that we must not give others the idea that such sin is acceptable to us, or we are also sinning in the same way. This does not mean that we cannot missionize such persons, but that we cannot receive Holy Communion with them until such time as they renounce their error.
Article XXXIV. "Of the Traditions of the Church."
It is not necessary that the Traditions and Ceremonies be in all places one, or utterly like; for at all times they have been divers, 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 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 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.
This Article confuses the term "traditions" which means practices of men, with the Tradition of the Church which includes doctrine, faith, and love, and is unchangeable. The Church may certainly write new services, but the entire Church must approve and the services may not change the doctrine or spirit of the older usages. The Church is guided by the Holy Spirit in all things, including Liturgics.
Article XXXV. "Of the 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.
The second Book of Homilies, the several titles whereo
