occurrence.

the Greek and Roman churches, where, and especially in the Greek offices, the terms "Mother of God" and "ever Virgin" are of frequent Allowance should be made for a certain exuberance among Oriental peoples, where Western Christendom is more reserved. Thus in the Greek Church, the title "Brother of God" is given to St. James. St. Jerome did not hesitate to call a certain woman whose daughter had become a nun the "mother-inlaw of God"; Joachim and Anna were the 'grandparents of God." But whether the title "Mother of God" is or is not restricted in its use, it is misleading, and the Anglican Church rejected it altogether. On this point more will be said hereafter. The rejection of the term "Mother of God," as applied to Mary, and the rejection of her worship as well, left the way open for a more historic and intelligible view of the incarnation by which the power of Christ, as the Word made flesh, was enhanced.

66

The use of the phrase "Mother of God" (EOTókos) had been sanctioned by General Councils in the ancient church; but the Church of England was not intimidated by this circumstance in the effort to promote the freedom of her children

from every form of bondage. Thus in regard to the authority of General Councils, it is declared in Article XXI:

66

Forasmuch as they be an assembly of men, whereof all be not governed by the spirit and Word of God, they may err, and sometimes have erred, even in things pertaining to God. Wherefore things ordered by them as necessary to salvation have neither strength nor authority, unless it may be declared that they be taken out of Holy Scripture." 1

1 Something of the attitude of the English Reformers, in regard to General Councils, may be inferred from the circumstances that the famous words of Gregory of Nazianzum were cited when the call of the Pope for a General Council at Mantua was under discussion in 1537. That Gregory was prejudiced and sore at heart over his own personal experience does not diminish the significance of recalling his words at the moment when it was attempted to heal the difficulties of the time by resort to a council. In writing to the Emperor, Theodosius, Gregory had remarked that he shunned all councils: "I have never yet seen that any synod had a good ending, or that the evils complained of were removed but were rather multiplied. Since the spirit of dispute and the love of power (and do not think I am using too strong language) are exhibited there beyond all powers of description." And again, "I keep myself at a distance from them, since I have found by experience that most of them (to express myself in moderation) are not worth much." Cf. "Life of Gregory," by Ullman, p. 241; and Burnet, "History of the Reformation," i. 353.

From this statement coupled with the rejection of the phrase "Mother of God" from her formularies, it is to be inferred that on this point the Anglican Church regarded the Fourth General Council as having actually erred in things pertaining to God. The implications of that unfortunate phrase led to the degeneration of theology and to the lowering of the tone of spiritual and moral life, from the fifth century onward. The designation "Mother of God' Mother of God" was rejected at the Reformation not only by the Anglican Church, but by the Lutheran Church, and by the Reformed Church in all its branches.

The Anglican Church subjected the decisions of General Councils to the authority of Scripture; but she went further than this in the effort to get rid of that vague, undetermined, and indeterminable authority known as "Catholicity," which haunted the Reformers as it haunts their descendants to-day. And again, in Scripture, as the Word of God, the relief and escape were found. In the VIIIth Article it is declared that "The three creeds, the Nicene Creed, Athanasius's Creed, and that which is commonly called the Apostles' Creed, ought thoroughly to be received and believed, for they may be proved by most certain warrants of Holy Scripture."

What is significant here is the abandonment of the authority of the Catholic Church as the ground or warrant for their acceptance.1

The Anglican Reformation gave a new definition of the "Catholic Church" as that phrase finds expression in the creeds. Hitherto it had been understood in different ways, the Greek Church and the Roman Church each claiming to be exclusively the Catholic Church, each denouncing the other as heretical and schismatic. According to this new, enlarged and Biblical conception given in the XIXth Article,

"The visible Church of Christ is a congregation of faithful men, in the which the pure Word of God is preached, and the Sacraments be duly ministered according to Christ's ordinance in all those things that of necessity are requisite to the same."

The Catholic Church is further defined in the "Prayer for all sorts and conditions of men":

"More especially we pray for the good estate of the Catholic Church; that it may be

1 The American Episcopal Church omitted the Athanasian Creed, but retains the VIIIth Article in other respects unchanged.

so guided and governed by thy Good Spirit, that all who profess and call themselves Christians may be led into the way of truth, and hold the faith in unity of spirit, in the bond of peace, and in righteousness of life." 1

In the "Bidding Prayer," given in the Canons of 1604, set forth by authority of Convocation, the definition of the Catholic Church is more explicit still:

"In all sermons, lectures, and homilies, the preachers and ministers shall move the people to join with them in prayer in this form or to this effect as briefly as conveniently they may: Ye shall pray for Christ's holy Catholic Church, that is, for the whole congregation of Christian people dispersed throughout the whole world." (Canon 55.)

Of this Church, composed of all Christian people, it is further alleged that no organized branch is infallible:

1In the American Episcopal Church, the word "universal" is substituted for "Catholic." The same usage had been adopted in the creeds by the Lutheran Church.