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Movement in the Church of England

Published online by Cambridge University Press:  24 October 2024

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To ensure a full understanding of the situation to which the publication of the Report of the Archbishops’ Commission on Christian Doctrine has given rise, it must be viewed against the background of Anglican history. The upheaval of the Reformation tore the Church of England violently out of the living tradition of Latin Catholicism, but it did not place it completely in either of the main streams of continental Protestantism. From the moment of its final separation, it stood in isolation—with a heritage from the Catholic past, and a considerable infiltration of contemporary Protestantism. It appealed, not as did Catholicism, to a living voice, nor to a great interpreter of God’s revelation, as did Calvinism and Lutheranism, but to the primitive Church of the early centuries. Thus, while Catholicism invoked a living continuous tradition as final witness to the faith, and Protestantism, tending to ignore the interval between the Apostles and its own second founders, presented a new interpretation, Anglicanism, rejecting both, based itself upon an appeal to the earliest ages of Christianity, and created a tradition orthodox, sacramental, sober and learned, biblical, patristic and historical in approach, but dogmatic only where the primitive Church seemed plainly to have given its decision. Scholasticism, with its tradition of close theological thinking, was set aside, and so in the main were the systems of the continental reformers, and thus grew into being the characteristics of the Anglican ethos.

Type
Research Article
Copyright
Copyright © 1939 Provincial Council of the English Province of the Order of Preachers

References

1 It is true of course that side by side with the main tradition of Anglicanism a Puritan tradition has always existed in the Church of England. Many who inherit this tradition approach the truths of religion through the medium of the Anglican ethos, without losing the distinctive marks of their origin. But there is also a Puritan tradition which is isolated from and out of sympathy with the main current of Anglican life.

2 At this point the vital and delicate question of Infallibility would make its appearance. An adequate discussion of this would carry us beyond our present purpose. But the Liberal Manifesto recently published in the Church Times (Jan. 20th) is the latest of many evidences that the fullest theological discussion is necessary if the truth concerning it is not to remain obscured. The point of view put forward by the Manifesto in the sections on infallibility and historical criticism is one which demands the respectful attention of Catholic theologians; but much that is said in it appears to us to be based on misapprehension, and to stand in need of far more exact theological thinking than it seems to have received.