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The 39 Articles Not Ambiguous

I’m reading J. I. Packer’s book The Thirty-Nine Articles. In it, Packer says that the Articles are not ambiguous, as some aver. Rather, they are 1) minimalistic, in that they don’t deal with the secondary issues of topics covered, and 2) eclectic. containing elements of the ecumenical creeds from the first centuries, Swiss reformed elements, Lutheran, and Reformed or Calvinistic elements.

An example of how the Articles do expressly take a stand on issues is what we find in Articles 28 & 29 on the Lord’s Supper. – p. 608 in the 1928.

Article 28:

parag. 1 – this is against Zwinglian ideas – not a partaking of the body and blood

parag. 2 – against Rome & transubstantiation

parag. 3 – against the Lutheran view of consubstantiation – Calvin’s language is used instead

parag. 4 – against Romanist practices

Article 29: this is against Lutheran consubstantiation; it was opposed by one or two pro-Lutheran bishops.

On the Lord’s Supper, the Ang. Ch. definitely stood with the Reformed or Calvinistic view – called Real or Spiritual Presence. This was not just Cranmer’s idea; when it came to ratification, all the bishops of the Church of England, save 2 that were more Lutheran, agreed to the Articles.

My point: Anglicanism does have an ethos of willingness to learn together and discuss issues, but we must shun the idea that the Ang. Ch. does not have definite positions on theology. Packer, p. 35: "…indeed the whole history of the post-Reformation Church of England till this century, will tell us, if we let them speak, Historic Anglicanism is not just a style of worship; it is also, and fundamentally, a confessional stance.”

Many refer to Lewis’ Mere Christianity and his image of the hall with many doors. They read this as if he taught we need to hang around in the hall, seeking the least common denominator among ourselves. There is nothing wrong with meeting in the hall now and then, but Lewis actually says to chose a door and be at home there. Anglicanism, in the Articles, has chosen a door, solidly with the first generation of Protestant Reformers.

Comments

Jim said…
This is a fascinating topic, and if nothing else it is worthwhile to get people talking about the oft-neglected Thirty-nine articles. I can see why they would be appealing to a person from a Reformed background, as they do lean heavily Calvinist. I think though, that sometimes their interest lies more in what is not said in them. Article 17 would appear to be quite Calvinist, but if you can get through all of its qualifying clauses, phrases, and parentheses it would probably not satisfy a hard-core predestinationist. Probably more influential than the articles for Anglicanism has been the so-called Anglican or “Caroline” Divines, who stressed the Church’s pre-reformation legacy. For me and many other Anglicans, the articles are just another interesting strand in the tapestry of the Anglican ethos, and are not the “last word” in terms of Anglican doctrine or thought. They may be a jumping off point, but even that probably should be reserved for the Creeds, or perhaps the Catechism. I suppose that is the question: what role should the articles play?
Packer, in his The Thirty-Nine Articles, Their Place and Use Today, deals with the strains of interpretation that developed in the years following Edward VI. He argues that the Articles should be interpreted according to their historic meaning in the same fashion we treat the early creeds. It's an interesting read: ISBN 1573834130 .

By "hard-core predestinationist," I gather that you refer to "hyper-Calvinism," which, of course, was not Calvin.

God bless!
Good stuff. I think the Articles are mostly Augustinian and patient of a moderate Calvinist read, but one that would allow those from Reformed and those from Methodist backgrounds to join hands in good faith. The Articles on the Sacraments are very good in affirming what needs to be affirmed--they are effectual symbols of God's grace. They reject the only idea that needs to be rejected as extreme and heretical--Zwinglianism. They may even be patient of a moderate Lutheran read, such as Melancthon. For an extended treatment of the Articles I like Browne's Exposition.

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