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Correspondence (1716–1725)
Eastern Patriarchs and the Nonjurors, ed. Williams, 1868
1. No. 1: Proposals of the Nonjurors
A Proposal for a Concordate betwixt the orthodox and catholick remnant of the British Churches, and the Catholick and Apostolical Oriental Church.
That the Church of Jerusalem be acknowledg’d as the true mother Church and principle of ecclesiastical Unity, whence all the other Churches have been deriv’d, and to which, therefore, they owe a peculiar regard.
That a principality of Order be in consequence hereof allow’d to the Bishop of Jerusalem above all other Christian Bishops.
That the Churches of Antioch, Alexandria, and Constantinople, with the Bishops thereof, his Collegues, be recognized as to all their ancient canonical rights, privileges, and pre-eminences.
That to the Bishop and Patriarch of Constantinople in particular, an equality of honour with that of the Bishop of Rome be given; and that the very same powers and privileges be acknowledged to reside in them both alike.
That the Catholick remnant of the British Churches, acknowledging that they first receiv’d their Christianity from such as came forth from the Church of Jerusalem, before ever they were made subject to the Bishop of Rome and that Church; and professing the same holy Catholick Faith, deliver’d by the Apostles, and explain’d in the Councils of Nice, and Constantinople; be reciprocally acknowledg’d as a part of the Catholick Church in communion with the Apostles, with the holy Fathers of those Councils, and with their Successors.
That the said Catholick remnant shall thereupon oblige themselves to revive what they have long profess’d to wish for, the ancient godly discipline of the Church, and which they have already actually begun to restore.
That in order still to a nearer Union, there be as near a conformity in Worship establish’d, as is consistent with the different circumstances and customs of nations, and with the rights of particular Churches, in that case allow’d of.
That the most ancient English Liturgy, as more near approaching the manner of the Oriental Church, be in the first place restored, with such proper additions and alterations, as may be agreed on, to render it still more conformable both to that and to the Primitive Standard.
That several of the Homilies of St Chrysostom, and other approved Fathers of the said Oriental Church, be forthwith translated into English and read in our holy assemblies.
That in the publick worship, when prayer is made for the Catholick Church, there be an express Commemoration made of the Bishop of Jerusalem; and that, especially in the Communion Service, Prayer be offer’d up for him and the other Patriarchs, with all the Bishops of the same Communion, and for the deliverance and restauration of the whole Oriental Church.
That the faithful and orthodox remnant of the Britannick Churches be also, by the said Oriental Church, on proper occasions, or on certain days, publickly commemorated and prayed for.
That there be Letters communicatory settled betwixt one and the other; and the acts and deeds on both sides be mutually confirmed.
Wherefore in order to establish such a Concordate, until that a full and perfect union can be fixed, the suffering Catholick Bishops of the old constitution in Great Britain have thought fit hereby to declare, wherein they agree, and wherein they cannot come up to a perfect agreement.
They agree in the twelve Articles of the Creed, as declared in the first and second General Councils which they take to be sufficient for faith; and thereupon cannot agree with the Latin Church, which hath superadded thereto twelve other Articles of Faith.
They agree in believing the Holy Ghost to be consubstantial with the Father and the Son, according to the orthodox Confession of the Oriental Church: And moreover, that the Father is properly the fountain and original whence the Holy Ghost proceedeth; and that it is altogether sufficient for salvation to believe herein what Christ Himself hath taught.
They agree, that the Holy Ghost is sent forth by the Son from the Father: and when they say in any of their Confessions, that He is sent forth or proceedeth from the Son, they mean no more than what is, and always has been confessed by the Orthodox Oriental Church, that is from the Father by the Son.
They agree, that the Holy Ghost did truly speak by the Prophets and the Apostles, and is the genuine author of all Scripture.
They agree, that the Holy Ghost assisteth the Church in judging rightly concerning matters of Faith; and that both general and particular Orthodox Councils, convened after the example of the first Council of Jerusalem, may reasonably expect that assistance in their Resolutions.
They agree, in the number and nature of the Charismata of the Spirit.
They agree, that there is no other foundation of the Church but Christ alone; and that the Prophets and Apostles are no otherwise to be called so, but in a less proper and secondary sense, respectively only.
They agree, that Christ alone is the Head of the Church: which title ought not therefore to be assumed by any one, much less by any secular person, how great soever: and that Bishops under Him have a vicarious headship, as His proper representatives and vicegerents, being thence subject in spirituals to no temporal power upon earth: and in consequence hereof they hope the Patriarchs of the Oriental Church will be pleased, by an express article, to signify, that they own the independency of the Church in spirituals upon all lay powers, and consequently declare against all lay deprivations.
They agree, that every Christian ought to be subject to the Church, and that the Church is by Christ sufficiently instructed and authorized to examine the writings and censure the persons of her subjects or ministers, tho’ never so great.
They agree, that the Sacrament of the body and blood of Christ ought to be administred to the faithful in both kinds; and that the Latin Church hath transgressed the Institution of Christ by restraining from the laity one kind.
They agree, that Baptism and this are of general necessity to salvation for all the faithful: and that the other holy mysteries instituted by Christ, or appointed by His Apostles, which are not so generally necessary unto all, ought nevertheless to be received and celebrated with due reverence, according to Catholick and immemorial practice.
They agree, that there is no proper Purgatorial Fire in the future state, for the purgation of souls, nor consequently any redemption of souls out of the fire of purgatory by the suffrages of the living: but that notwithstanding none do immediately ascend into the heaven of heavens, but do remain until the resurrection in certain inferior mansions, appropriated to them, waiting in hope for the revelation of that day, and joining in the prayers and praises of the militant Church upon earth, offer’d up in faith.
As to the points wherein they cannot, at present, so perfectly agree, they declare.
Tho’ they have a great reverence for the Canons of ancient general Councils, yet they allow them not the same authority as is due to the Sacred Text; and think, they may be dispens’d with by the governours of the Church, where charity or necessity require.
Tho’ they call the Mother of our Lord blessed, and magnify the grace of God which so highly exalted her, yet are they afraid of giving the glory of God to a creature, or to run into any extreme by blessing and magnifying her: and do hence rather chuse to bless and magnify God, for the high grace and honour conferred upon her, and for the benefits which we receive by that means.
Tho’ they believe that both Angels and Saints have joy in the conversion of a sinner, and in the progress of a Christian, and do unite with us in our prayers and thanksgivings, when rightly offered to God in the communion of the Church; yet are they jealous of detracting in the least from the Mediation of Jesus Christ; and therefore cannot use a direct Invocation to any of them, the ever blessed Virgin herself not excepted; while we desire nevertheless to join with these in spirit, and to communicate with them in their perfect Charity.
Tho’ they believe a divine mystery in the Holy Eucharist, through the Invocation of the Holy Spirit upon the elements, whereby the faithful do verily and indeed receive the Body and Blood of Christ; they believe it yet to be after a manner which flesh and blood cannot conceive. And seeing no sufficient ground from Scripture or Tradition to determine the manner of it, are for leaving it indefinite and undetermined; so that every one may freely, according to Christ’s own institution and meaning, receive the same in faith, and may also worship Christ in spirit, as verily and indeed present, without being obliged to worship the sacred Symbols of His presence.
Tho’ they honour the memory of all the faithful Witnesses of Christ, and count it not in itself unlawful to assist the imagination by pictures and representations of them and their glorious acts and sufferings, they are yet afraid of giving thereby, on one hand, scandal to the Jews and Mahometans, or on the other, to many well meaning Christians. And they are moreover apprehensive that, tho’ the wise may be safe from receiving any damage by a wrong application, yet many among the vulgar may come thereby to be ensnared, and be carried to symbolize too much with the custom of idolaters without designing it. To prevent which, they therefore propose, that the 9th Article of the second Council of Nice, concerning the Worship of Images, be so explained by the wisdom of the Bishops and Patriarchs of the Oriental Church, as to make it inoffensive, and to remove the scandal which may be occasion’d by a direct application to them.
If a Concordate can be agreed on with some limitations and indulgence on both sides, then it is proposed that a Church, to be called the Concordia, be built in or about London, which may be under the Jurisdiction of the Patriarch of Alexandria; and in which, at certain times to be agreed on, there shall be the English Service of the united British Catholicks perform’d according as the same shall be approved or licensed by that Patriarch, or by the representatives of the Oriental Church. And that on the other side, if it shall please God to restore the suffering Church of this island and her Bishops to her and their just rights, they promise to use their best endeavours, that leave be granted to the Greek Bishop here for the time residing, or to such as shall be deputed by him, to celebrate upon certain days divine Service in the Cathedral Church of S. Paul according to the Greek rites. But if one common Liturgy could be on both sides agreed on, which should be unexceptionable, being compiled out of the ancient Greek Liturgies, some passages and rites only omitted, which are not of the substance, and which may give offence to one side; it is thought that nothing can more conduce to the establishing an Union and Communion betwixt both parties on catholick terms, would but the Patriarchs of the Oriental Church graciously condescend, that the same common Liturgy should be used in Great Britain, both by the Greeks themselves here residing and by the united British Catholicks.
None to be excluded from entring into this Concordate, who are willing; and all endeavours to be used on both sides to heal the breaches of Christendom, and to promote and propagate Christian Unanimity and Peace.
London.
August 18th, 1716.