The
two examples of the exercise of Civil authority mentioned in the concluding
clauses of the original Article (and repeated in substance by Dr. Moss)
are much debated today, namely, capital punishment and the Christian
attitude to war. With regard
to the former, our Lord’s words recorded in St. Matthew 5:38-39
against resisting evil refer to private revenge, and are inapplicable
to the law of the State; He in fact employed force in expelling the
traffickers from the Temple courts.[1] St. Paul regarded the Civil power, when administering
punishment for evil‑doing, as the minister of God for good.[2] It will be noted that the Article goes no further
than to say that capital punishment is permissible (‘may’);[3] it does not say that it ‘should’
be imposed.
John
the Baptist’s advice to the soldiers, recorded in St. Luke 3:14,
influenced later Christian thought on the Church member’s attitude
to military service; it was noted that while he told them to do their
duty honourably, he did not invite or urge them to change their profession.[4] Different opinions were expressed among the
Church Fathers; some, like Tertullian, considered a military career
unbefitting for a Christian, but it was not something held against a
man in the official view of the Church.
There were certainly many Christians in the Imperial forces (as
in our Forces today), and it has been suggested that the Gospel was
introduced into Britain by the witness of unknown legionaries.
A valid distinction may be drawn between acts of aggression,
and the use of force to preserve human rights and liberties; the latter
would be ‘just wars’ within the meaning of the Article.
Article XXXVIII
OF
CHRISTIAN MEN'S GOODS WHICH ARE NOT COMMON[5]
The
Riches and Goods of Christians are not common, as touching the right,
title, and possession of the same, as certain Anabaptists do falsely
boast. Notwithstanding, every man ought, of such things
as he possesseth, liberally to give alms to the poor, according to his
ability.
Two
leading Anabaptists, Thomas Munzer and John Bockhold taught that with
“true baptism” went a renunciation of all worldly possessions;
genuine acceptance of the Gospel