On the Articles: Article XX

The Fifth Sunday after Trinity

GRANT O Lord, we beseech thee, that the course of this world may be so peaceably ordered by thy governance, that thy Church may joyfully serve thee in all godly quietness; through Jesus Christ our Lord. Amen.

The Octave of the Feast of the Nativity of St John the Baptist

ALMIGHTY God, by whose providence thy servant John Baptist was wonderfully born, and sent to prepare the way of thy Son our Saviour, by preaching of repentance: Make us so to follow his doctrine and holy life, that we may truly repent according to his preaching, and after his example constantly speak the truth, boldly rebuke vice, and patiently suffer for the truth’s sake; through Jesus Christ our Lord. Amen.

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 a keeper of holy Writ, yet, as it ought not to decree any thing against the same, so besides the same ought it not to enforce any thing to be believed for necessity of Salvation.

Continuing to expand on Anglican ecclesiology, where Article XIX sets the limits of where the Church exists, Article XX sets the limits of the Church’s authority. Interestingly while Article XIX is largely an opportunity to counter Protestant convictions of the Church, presented in opposition to the Catholic traditions which were being upheld by the Roman Catholic Church, Article XX changes course and instead presents opposition to the Roman Catholic practice of declaring the authority of the Church exists outside of Holy Scripture. Today, as in the time of the English Reformation, the Roman Catholic Church claims authority to declare dogma apart from Holy Scripture. This was largely an innovation of the Roman Catholic Church, and the doctrine articulated in Article XX is far more consistent with the practice of the Early Church.

The Article begins by expressing clearly that the Church may authoritatively regulate rites and ceremonies, and then more importantly suggests that the Church also has authority to resolve controversies of faith. This statement is immediately followed up by an expression of limitation on that authority.

“It is not lawful for the Church to ordain any thing contrary to God’s Word written,” reminds us that the Church acts in submission to God’s Word as the ultimate authority of God and the Church in the world. When the Church and God’s Word are in conflict, God’s Word must prevail, because while the Church was established by Christ, it is an instrument of man and therefore fallible, whereas God’s Word is authoritatively and divinely inspired.

The Article clarifies that the Church does have power to regulate rites and ceremonies, and thus the rituals of the Church, and also arguments of faith, yet the limit imposed immediately after is categorical: the Church does not have authority apart from what may be proven in Scripture. It can articulate the correct interpretation of Scripture, as effectively the Ecumenical Councils did, but it cannot make pronouncements that depart from what Holy Scripture says.

Interestingly, it also makes clear the point that it is not enough to be able to point to one part of Scripture and suggest it is sufficient to support the claim being made. The Article states, “neither may it expound one place of Scripture, that it be repugnant to another.” This in some ways may again be an attack on both Rome and some of the Reformation doctrines which seemed to take various verses in isolation to attempt to justify doctrine while ignoring the general thrust of Holy Scripture.

Finally, the way the Article is framed allows for an important distinction in what the Church may teach as required of the faithful versus what else it may say, or rather what it may permit to be said. This again runs somewhat counter to the Reformers who, with their confessional statements, tended towards far greater rigidity in matters of doctrine. By saying specifically the Church may not teach, as being necessary for salvation, anything that may not be proven by Scripture, it does leave open room for debate and disagreement within the Church on matters not pertaining to salvation, so long as they are not contrary to God’s word. So for instance, Holy Scripture does not speak conclusively on the issue of the assumption of the Blessed Theotokos. The Church has historically, however, taught that she was assumed bodily into heaven. There is precedent for it in Enoch and Elijah, and possibly even Moses, as Biblical figures apart from Christ that the Scriptures suggest or state were assumed bodily as well. There are arguments apart from Scripture that come into play to support why the assumption of the Blessed Theotokos makes sense, largely relating to the fact that there is no information about her death or record of relics of hers, despite the importance of both those things during the Apostolic age. Given that it is consistent with Scripture, though, this Article maintains that it may be taught, simply not as being required for salvation. A priest may discuss or teach it as a pious belief only, to be commended to the faithful as a belief consistent with Scripture, but disbelief would neither impair communion within the Church, nor would it in any way affect one’s salvation.

Taken together, Articles XIX and XX begin to lay out a foundation for the ecclesiology of the English Church which will be built upon in subsequent articles as it discusses the sacraments and the role of the priesthood in ministry. It makes clear distinctions between both the new protestant churches that were being established on the continent as well as the ways in which the English Church would differentiate itself from the Roman Catholic Church, seeking to return to more patristic roots.

Today, more and more, secular pressure demands that the Church conform itself to the world. It is more important than ever that Anglicans cleave to antiquity and the formularies: no error can be brought into the Church by respecting the Church’s lack of authority to declare doctrines contrary to Holy Scripture, or to teach in opposition to it.