An introduction to the theology of the Church of England, in an Exposition of the Thirty-nine Articles of the Church of England by Thomas Pownall Boultbee (London: Longmans, Green & Co., n.d.)
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P.x, Boultbee refers to “our great Reformation divines,” language that will not be heard in American Anglicanism or Episcopalianism. ACNA, Reformation divines? C o E divines, Reformation divines? David Virtue at http://www.virtueonline.org/, the Voice of Orthodox Anglicans (small chance)?
It is impossible, without a thoughtful study of their theological phraseology and general system, to understand rightly the true position of those ancient writers. Even our own Hooker may be, and has often been, misunderstood on some important points from want of this. Much more must this be the case when medieval or modern theological glossaries are used to interpret the meaning of the earliest Christian writers. The Author has no misgivings as to the general result of that meaning. Our great Reformation divines were not mere men of indices and cyclopedias. They wrought out their systems by painful and laborious study of the Scriptures and the early authors. The mind and intent of primitive writers were familiar to them, and their appeal to antiquity was unwavering and decisive. Modern criticism has produced very little change in the general position as they left it. An excrescence, an inaccuracy, a spurious document, may have been lopped off here or there ; but, substantially, the patristic bearing of the main controversies remains where our Reformers believed it to lie.
Pg. xiv, the Thirty-nine Articles are initially rooted in Lutheranism, a nasty little fact that is brute and ugly to Anglo-Catholics, Orthodox ecumenists, American ecumenists, and modern day Latitudinarians.
The earliest doctrinal formulary of a Reformed Church is that known as ' the Confession of Augsburg.' It was the work of Melanchthon, revised by Luther and other divines, and was presented to the Diet at Augsburg in 1530. To a great extent this suggested the several Confessions of Faith published by different Reformed National Churches in that century. But in the case of the English Church it had a more direct influence. Our Articles have borrowed from it some considerable portion of their theological statements. It may be found at length, together with other similar documents, in the ' Sylloge Confessionum,' published at Oxford.
We may notice here the Wurtemberg Confession, which belongs to the same school, and was consulted in the formation of our Articles. It was intended for presentation to the Council of Trent in 1552, by the ambassadors of Wurtemberg, but the Council refused to hear them.
Pg. 16, Cranmer envisions a “Reformed” and Protestant vision, another brute fact for revisionists. Cranmer was consulting with Mr. Jean Calvin about this. Cranmer solicited Calvin's involvement for a pan-Reformation council.
The death of Henry in 1547 introduces us to another stage of the Reformation. Cranmer still adhered to his long cherished plan of a scheme of doctrine which should embrace the whole of the Reformed Church. But from various causes his efforts failed. Perhaps, among other reasons, the fact that the Archbishop abandoned the idea of the corporal presence, whether under the transubstantiation or consubstantiation theory, proved a serious impediment to union with Lutheran divines in such a formulary. There appears to have been a collection of Articles of Religion drawn up by Cranmer as early as 1549. What this may have been is unknown, but it may probably have served as the basis of the Forty-two Articles. In 1551 the Archbishop was directed by the Privy Council to frame a book of Articles of Religion, for the preserving and maintaining peace and unity of doctrine in this Church, that being finished they might be set forth by public authority. This was done, and the Articles were sent for inspection to some other bishops, and to other eminent persons. The Articles, forty-two in number, were finally issued under the authority of a royal mandate in 1553. This document is accordingly referred to by Hardwick as the Articles of 1553.
Pg. xix, the Articles arranged. Note the Reformed and Protestant character. This bilges the amorphous answers afoot in the ACNA. It's almost as if this is a "family secret," or, an old Uncle Toby to be kept in the closet. Take note of the Protestant character here.
Part I. (Arts. I.-V.) treats of the nature of the Deity in this order. The essential attributes of God, and His mode of existence in three Persons. The Deity, incarnation, sufferings, and death of Christ for sin. The descent of Christ into hell; His resurrection, and ascension, and the future judgment. The Deity and Personality of the Holy Ghost.
Part II. (Arts. VI.-VIII.) treats of the rule of faith thus. The sole authority of Holy Scripture in matters of faith is asserted. The relation of the Old Testament to the New, and the degree of obligation of the Mosaic law, are set forth. The three Creeds are accepted, but are denied any authority independent of Holy Scripture.
Part III. (Arts. IX.-XVIII.) The basis of doctrinal authority having been laid down, the main doctrines of man's salvation are next defined in this order. The lost condition of man by nature is described, and it is denied that he is able to turn to God without preventing grace, or to do what is pleasing to God without co-operating grace. It is then declared that man can only be accounted righteous before God for the merits of Christ, and that faith only is the grace regarded by God in thus justifying the sinner; for which purpose God is pleased to isolate it from other graces present with it simultaneously. Thenceforward the good works of the justified sinner surely follow, and are pleasing to God in Christ, although themselves imperfect. But works, although in themselves good, done before justification, are not regarded in Christ, and therefore of necessity retain the sinful taint of the nature from which they come.
Further, however pleasing in God's sight the gracious works of His children in Christ may be, none can render to God by the utmost self-sacrifice more than He has invited us to give. No human being, save the Son of God in His human nature, has escaped the universal corruption. The baptised, on falling into sin, have the way to God still open to them through repentance ; nor can a sinless state be attained on this side the grave.
Next, the original ground of calling, justifying, and sanctifying sinners, is traced in the gracious purpose and predestinating love of God. This ought to call forth in them warm spiritual affections, 'but the opposite doctrine of reprobation is regarded as one calculated to harden the sinner.
Finally, salvation can be obtained through Christ only. There is no other way to God.
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