Книги символические англиканской церкви

Books symbolic of the Church of England. The Anglican Church, in its doctrine, occupies a middle position between Roman Catholicism and Protestantism in general, and occupies a middle position in its relations to symbolic beliefs in particular. It does not have such a respectful attitude towards these books as was established in the Roman Catholic Church, and at the same time it does not have such a grossly arbitrary attitude towards them as was established in Protestantism. This partly explains the fact that there are very few symbolic books in the Church of England. 1) The first of these are the famous XXXIX members. Their appearance was caused by the desire to justify and approve the separation and formation of the Anglican Church as an independent entity in relation to the Roman Catholic Church. Archbishop Cranmer is recognized as the main compiler of these members. Even before 1549, as can be judged from Cranmer’s private correspondence with Hooper, Bishop of Gloucester, he had drawn up members which, as a norm of Orthodox teaching, Cranmer forced “all preachers and lecturers of theology” to sign. In all likelihood, some other Anglican bishops did the same, for example, the already mentioned Hooper, Bishop of Gloucester. At least, it is known that this bishop, making a visit to his diocese in 1551, demanded that the clergy subordinate to him sign some 50 members, and when implementing this requirement, the named bishop sometimes encountered opposition from some members of the clergy, as was the case, for example, in Worcester from two priests - Henry Joliffe and Robert Johnson. When, therefore, King Edward approached Cranmer with a formal proposal to draw up a statement of faith, the latter, with the help of Bishop. Ridley and the theologians Martyr, Bucer and Knox only reworked the terms he had previously compiled. At the end of 1551, these members, numbering XLIІ, were sent to the most influential theologians of the Anglican Church so that they could provide feedback on them. At the same time, at the beginning of May 2, 1552, the same creed was forwarded to the secret royal council. The latter, in turn, forwarded it to Archbishop Cranmer, who, together with Ridley, again making minor revisions of the members, sent them to William Cecil and Donon Chek, influential court patrons of the Reformation. The latter, in turn, with the permission of the king, handed over the members to the court chaplains - Bill, Harley, Horn, Knox and Pern, who, having reviewed the said statement of faith, returned it again to Cranmer, and the latter, on November 24, 1552, presented it to the Council in order to obtain final sanction from the royal authority, which followed on June 19, 1553. By virtue of this sanction, the members were recognized as generally binding symbolic documents in Anglicanism (“Proceedings of Kyiv, Spiritual Academician.” 1906, No. 2, pp. 233–235: A. Ya. Rozhdestvensky, History of symbolic and liturgical books of the Anglican Church). In view of the dissatisfaction with the XLII members discovered in the 60s of the 16th century, in 1562, by order of Queen Elizabeth, a revision was undertaken by Archbishop Parker together with Bishops Cox of Ely and Guest of Rochester. The result of this revision was the appearance of XXXIX members, almost identical in general content to XLII members. Having completed the review of the members, Parker, at the beginning of 1563, presented the document he had drawn up to the convoy and then to the queen herself for review. Elizabeth, after a thorough revision of the new creed together with the Privy Council, completely agreed with its content, but, in all likelihood, fearing opposition from representatives of Roman Catholicism, which was still strong during her reign, she delayed for a long time with the final sanction of the creed presented by Parker. In 1566, she even refused to approve a bill introduced into parliament on the compulsory membership. Only in May 1571, after a second review of the XXXIX members by a new convocation, this document was recognized as mandatory for the entire Anglican Church (“Proceedings of the Kyiv. Spiritual Academy” 1906, No. 3, pp. 467–470: History of symbolic and liturgical books). In terms of their general content, the XXXIX members represent a poorly compiled presentation of the entire system of Christian doctrine from various faiths. In particular, in the XXXIX part. contains the doctrine of the Holy Trinity (Part I), about Jesus Christ (Part II-IV), about the Holy Spirit (Part V), about the sources of Christian knowledge (Part VI-VIII), about original sin and its consequences (Part IX-X), about the conditions and essence of human justification (Part XI-XVIII), about the church (Part XIX-XXI), about purgatory (Part IX-XVIII). XXII), about church service (chapter XXIII-XXIV), about the sacraments in general and in particular about baptism and the Eucharist (chapter XXV-XXXI), about the marriage of clergy (chapter XXXXII), about excommunication (chapter XXXIII), about church traditions (chapter XXXIV), about church conversations (chapter XXXV), about the consecration of clergy (chapter XXXV). XXXVI), about secular power (part XXXVII), about private property and oath (part XXXVIII - XXXIX). As for the language of this symbolic book, in its original edition, in the form of XLII members, it was published simultaneously in English and Latin. In the secondary edition, that is, in the form of XXXIX members, the book in question was published first in English and then in Latin. Next to the indicated book, as a symbolic statement of faith of the Anglican Church, there should be placed 2) “The Book of Common Prayer”, containing the order of the liturgical rites of the Anglican Church. Even King Henry VIII, having separated from the Roman Church, set out to compose a new missal. For this purpose, he formed a commission, which continued its activities even after the accession of Edward VI to the throne. On March 8, 1548, the mentioned commission issued the rite of communion of the laity in the Anglican language, which rite then entered into practice, forming the main part of the content of the later published: The Book of Common Prayer. The Book of Common Prayer appeared in its entirety the following year, 1549, and in the same year, by order of parliament, it was introduced into general use. In view, however, of the strengthening of Reformation in the Anglican Church that followed the appearance of this book, strong dissatisfaction with it was revealed. Yielding to this dissatisfaction, Archbishop Cranmer ordered the Scottish scholar Alexander Alesius to translate The Book of Common Prayer from English into Latin and gave it to the Reformed theologians Martyr, Bucer and Alaska for review. In view of the fact that these theologians gave an unfavorable review of this book, in 1550 the question of revising it was raised in convocation. The result of this was that in the following year, 1551, a new revision of The Book of Common Prayer was undertaken, and thus a second edition of this book appeared, significantly bringing the worship of the Church of England closer to that of Protestant societies. With the accession of Queen Elizabeth to the throne, however, dissatisfaction with this edition of the book under consideration was revealed, as a result of which Elizabeth instructed a special commission to carry out a new revision of it. In 1559, this revision was carried out with the introduction of some only minor changes: the appointment of certain readings from Scripture for each Sunday, changes in some prayers in the litany, etc. On April 29 of the same year, 1559, the parliament issued a special “Act on the Uniformity of Public Prayer and Worship in the Church and the Celebration of the Sacraments,” by which The Book of Common Prayer was recognized as having universally binding significance. But this edition of the Book of Common Prayer did not satisfy everyone. Presbyterians especially rebelled against it, seeing in it nothing more than a slightly modified missal of the Roman Catholic Church. With the accession of James I to the royal throne, they achieved a new revision of it. Yielding to the wishes of the Presbyterians, James I compiled a conference in 1604 at Hamptoncourt Palace, but the conference made only the most minor changes to the already existing edition of The Book of Common Prayer. Not satisfied with this, the Presbyterians, with the accession to the throne of Charles I, again raised the question of revising the said book, and the new king, like his predecessor, also yielding to their wishes, at the beginning of 1661 appointed a conference of 12 bishops and 12 Presbyterian theologians so that they would make a new revision of The Book of Common Prayer. The conference lasted about three months and ended in nothing, since the bishops resolutely opposed allowing any change in the Book of Common Prayer. The Presbyterians, however, did not abandon their aspirations even after this secondary failure. With the accession of Charles II to the throne, they demanded a new revision of The Book of Common Prayer and achieved their goal. In October 1661, Charles II ordered a new convocation led by Bishop Cozin to make another revision of the Book of Common Prayer. The Convocation brought about a revision in the sense of introducing some changes into The Book of Common Prayer in the spirit of the demands of the Presbyterians. However, these changes almost did not affect the doctrinal side of the Book of Common Prayer, and therefore again did not satisfy many Presbyterians. Despite their protests, the newly compiled edition of The Book of Common Prayer was signed by the members of the convocation in December 1661 and in May 1662 was recognized as a generally binding document by an act of parliament. This was the last revision of the book we are considering (“Tr. Kyiv. Spiritual Academician.” 1906, No. 3, pp. 448–550). In terms of its content, “The Book of Common Prayer is an artificial combination of the liturgical rites of the Roman Catholic, Lutheran and Reformed churches. In particular, after preliminary information on how to use the New and Old Testaments during worship, the Book of Common Prayer sets out the rites of morning and evening worship and liturgical rites on special occasions, then the rites of the sacraments, starting with the sacrament of baptism and ending with the sacrament of the priesthood. At the end, liturgical rites on some individual days are outlined. As an appendix, The Book of Common Prayer includes: the Psalter (before the rite of the sacrament of the priesthood) and XXXII members (at the very end). The said book was written in English (see Enz. XI about it). And finally, the symbolic books of the Anglican Church include 3) Anglican Catechism. The catechism appeared in its original edition in 1549 under Edward VI. In 1559 there was a new, insignificant change. The catechism underwent a more significant change in 1604, when an entire section on the sacraments was added to it. The English Catechism is divided into 4 parts, of which the first sets out the doctrine of faith, the second about the commandments of God, the third about prayer and the fourth about the sacraments. It was written in English.