It is puzzling occasionally to hear the idea that ‘Henry VIII created the Anglican Church’ (albeit far more outside England than within it). It Like much else that is Anglican, the reality is both less dramatic and also far more complex. Henry VIII did indeed have a significant role in one stage in the development of what, much later, became known as Anglicanism. However the formative factors are so much broader: some much older and some much later. No one figure or aspect has ever been wholly dominant in the origins and character of Anglicanism. It is rather a particular way in which many different people have shared the love of God as Christians, at different times and in different places. Like all healthy Christian traditions, it is also always ‘a work in progress’: an invitation by God to become more fully the Body of Christ on earth.
Here are a few key thoughts on Anglican historical development which may place Henry VIII and the Anglican Church in context...
Humpty Dumpty sat on a wall.
Humpty Dumpty had a great fall.
All the Pope’s horses and all the Pope’s men (and women),
couldn’t put Humpty together again.
For good and ill, the era we know as the Reformation has hugely shaped us. It involved immense fragmentation: both a breaking down and a breaking open. Like Humpty Dumpty, that which went before had ‘a great fall’ and could not be put together again as it had been. Especially within Christian life, it has thus bequeathed so many features we simply take for granted. Some have lasting value. Others are much more questionable. This includes the very existence of different Christian traditions, in what, from the 19th century, we have termed denominations. This was not, of course, an intended outcome. Indeed, it would have seemed anathema to any Reformer, as well as to the Church of Rome. Yet it is part of our Reformation inheritance. So what do we make of this, for God’s continuing mission? What is worth keeping? How might we move on together?
This reflection is not a traditional potted history. Nor does it seek to draw us into comparisons of our different Christian traditions, never mind reassemble past dynamics and rhetoric. Instead, it outlines briefly both vital differences and also important similarities between that age and our own. In doing so, it identifies a number of negative features which often mar our churches and world. It also suggests a number of positive features which can heal and take us forward. Hopefully, in the contemporary spirit of ‘receptive ecumenism’, these may then provide a basis for assessing which Reformation gifts we will own together and which we will leave behind. What else, we might then ask, do we need for our journey onwards today?...
Jo Inkpin an Anglican priest, trans woman, theologian and justice activist. These are some of my reflections on life, spirit, and the search for peace, justice and sustainable creation.