Religion and the Church (AQA A-Level History): Revision Notes

Religion and the Church

Religious harmony under James I

James I approached Church reform with caution and employed diplomatic tactics when introducing changes to the Church of England's organisation and the authority of bishops. This measured approach produced years of relative stability within the religious establishment. Puritan ministers and their supporters, whilst not achieving the further reforms they desired and continuing to advocate their message with enthusiasm, demonstrated their willingness to work within the existing framework. They accepted the established rules to the extent that at least partial conformity became possible.

Under Archbishop Abbot's leadership, the majority of bishops exercised their enforcement powers with care and consideration. Most bishops and the King himself held Calvinist theological convictions, which helped reassure Puritan-minded clergy. The Calvinist beliefs provided common ground that the majority of bishops could support, establishing an Anglican identity that most participants in the Church could accept.

The Arminian challenge

Origins and theological position

The careful balance achieved under James I ended with Charles I's accession in 1625. Charles prioritised order and uniformity over tact, showing unwillingness to proceed slowly. His closest religious advisers belonged to the Arminian group - a faction that had recently emerged within the Anglican Church. Their name derives from Jacob Arminius, a Dutch reformer who had challenged the influence of mainstream Protestant thinkers. Arminius rejected the doctrine of predestination - the Calvinist teaching that God had already determined who would receive salvation. However, the defining characteristic of English Arminians was their emphasis on ritual and sacraments rather than preaching. They enhanced the status accorded to the Church and clergy in each individual's pursuit of salvation.

Arminian theology and practice

The Arminians regarded the Roman Catholic Church as misguided rather than evil. They respected the common heritage derived from the medieval Church, tracing the power and authority of the clergy back to Christ himself. Their hope was that the King would exercise his power and authority to establish order, decency, and uniformity throughout the Church of England.

To Charles, with his aesthetic sensibilities and preference for order, Arminian ideas held considerable appeal. Many of his subjects both within and outside Parliament found them uncomfortably close to Catholicism. Concerns mounted that the King was generating fears about the direction of religious policy. James I had promoted and favoured clergy from all religious factions, but Charles exclusively advanced Arminians, who reinforced their position by supporting royal power.

Political implications

When Arminians defended Charles's conduct over the Forced Loan of 1627 and maintained that subjects had a duty to obey even an unjust King, they reinforced the anxieties of all those who believed Catholicism, absolute monarchy, and tyranny were interconnected threats. In 1628, the Arminian leader William Laud became Bishop of London. By 1629, many feared that Charles intended either to restore Catholicism and establish absolute monarchy in England, or that his advisers and Catholic Queen were leading him in that direction.

The 1629 Parliament crisis

The outcome was another turbulent session of Parliament in 1629. The frustrated King decided to prorogue (suspend) Parliament. Anticipating they would have limited opportunity to voice opposition in future, a group of MPs ignored the summons to disperse. They held the Speaker in his chair to keep the House of Commons in session, then passed Three Resolutions condemning the growth of Arminianism, the levying of Tunnage and Poundage, and the actions of those who paid these taxes.

Angered by such open defiance, Charles dissolved Parliament. He declared that he would not call another until his subjects should 'see more clearly into our intentions and actions' and have 'a better understanding of us and themselves'. This statement represented an open breach between King and Parliament, constituting a substantial breakdown within the system of government.

The religious spectrum

The following table illustrates the four main religious positions that existed in early Stuart England, showing how they differed across fundamental questions of theology and Church organisation:

Category	Puritan view	Anglican view	Arminian view	Catholic view
Faith and salvation	Salvation gained as a gift from God to those who were predestined to be saved. Evidence of predestination was the capacity to accept discipline and seek a godly life.	Salvation by faith alone.	The gift of salvation was open to all who would seek it through a true Church. God offers salvation to all; mankind is free to accept or reject it.	Salvation for all but only through the Catholic Church.
Role of the Church and priesthood	To guide and educate according to the rules laid down in the Bible. The minister's chief function is to preach God's Word, allowing souls to find their way to Him. Ministers also apply discipline to support the saints and control the sinners.	The Church has authority to guide people to salvation.	The Church guides through a priesthood which has special powers and status. Their authority is symbolised by robes and ceremonies. A place exists for preaching, but teaching through set prayers and rituals is equally important.	The Catholic Church and its rituals provide the path to God. Taking part offers salvation.
Ritual and preaching	Preaching in private and in the Bible study and reading are essential to salvation. Sacraments are symbolic only. Ritual distracts the ignorant from true religion and creates superstition and idolatry.	A place exists for some ritual to symbolise aspects of faith - for example, Holy Communion.	Ritual creates reverence and brings the ignorant to God. If beautiful in itself, it constitutes a form of worship. Ritual is essential to promote order and decency.	Ritual forms part of salvation. We are saved by our actions and works, such as taking part in a ritual.
Role and power of bishops	Bishops have no special power. The parish minister is the true leader of the congregation, and the best organisation would be with committees of ministers, advised by bishops if desired.	Bishops have authority to rule the Church and represent the King.	Bishops have a special place and authority, passed down from Christ himself through St Peter and the medieval Church. They receive power to enforce rules from the King.	Bishops have special authority from Christ passed through the Pope.
Attitude to Catholicism	Catholicism is evil; the devil seeking to corrupt true faith. The Pope is Anti-Christ, the devil himself.	Catholics threaten true faith, but many of their errors do not threaten salvation.	Catholicism represents the early Church, misled by error. It is a sister Church, like those established by Calvin and Luther, and should be treated as such. There need be no Protestant identity which shuts out Catholics.	The true Church.
Obedience to authority	Obedience should be given to those in power unless they threaten God's cause and true religion.	Obedience should be given to higher authority except on a few matters essential to salvation.	Obedience to authority in Church and State should be total. If, on rare occasions, conscience makes it necessary to disobey, the subject should surrender to authority and accept punishment.	The authority of the Pope is from God; the Pope is therefore speaking for God and obedience is essential.