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The Chicago-Lambeth Quadrilateral: Development in an Anglican Approach to Christian Unity

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The Chicago-Lambeth Quadrilateral: Development in an Anglican Approach to Christian Unity Marquette University e-Publications@Marquette Theology Faculty Research and Publications Theology, Department of 10-1-1996 The hicC ago-Lambeth Quadrilateral: Development in an Anglican Approach to Christian Unity Robert B. Slocum Marquette University Accepted version. Journal of Ecumenical Studies,Vol. 33, No. 4 (Fall 1996). Publisher link. © 1996 University of Pennsylvania Press. Used with permission. Marquette University e-Publications@Marquette Electrical and Computer Engineering Faculty Research and Publications/College of Engineering This paper is NOT THE PUBLISHED VERSION; but the author’s final, peer-reviewed manuscript. The published version may be accessed by following the link in the citation below. Journal of Ecumenical Studies, Vol. 33, No. 4 (Fall 1996): 471-486. Publisher link. This article is © University of Pennsylvania Press and permission has been granted for this version to appear in e- Publications@Marquette. University of Pennsylvania Press does not grant permission for this article to be further copied/distributed or hosted elsewhere without the express permission from University of Pennsylvania Press. THE CHICAGO-LAMBETH QUADRILATERAL: DEVELOPMENT IN AN ANGLICAN APPROACH TO CHRISTIAN UNITY Robert B. Slocum Theology, Marquette University, Milwaukee, WI PRECIS The Chicago-Lambeth Quadrilateral has served as the primary reference point and working document of the Anglican Communion for ecumenical Christian reunion. It identifies four essential elements for Christian unity in terms of scriptures, creeds, sacraments, and the Historic Episcopate. The Quadrilateral is based on the ecumenical thought and leadership of William Reed Huntington, an Episcopal priest who proposed the Quadrilateral in his book The Church.Idea:/In Essay toward Unity (1870) and who was the moving force behind approval of the Quadrilateral by the House of Bishops of the 1886 General Convention of the Protestant Episcopal Church. It was subsequently approved with modifications by the Lambeth Conference of 1888 and finally reaffirmed in its Lambeth form by the General Convention of the Episcopal Church in 1895. The Quadrilateral has been at the heart of Anglican ecumenical discussions and relationships since its approval Interpretation of the meaning of the Quadrilateral has undergone considerable development in its more than 100-year history. This essay considers the unfolding and development of the Quadrilateral in terms of official church statements and the writings of other Anglican theologians. Particular attention is given to the meaning of the Historic Episcopate, which has required and received the most attention. Both the future ecumenical relationships of the churches of the Anglican Communion and the cause of church unity with respect to Anglicanism will hinge on the Quadrilateral as developed and applied. HISTORICAL BACKGROUND AND INTRODUCTION The Chicago-Lambeth Quadrilateral states the four Anglican essentials for a reunited Christian church. The statement was originally approved by the House of Bishops of the 1886 General Convention of the Protestant Episcopal Church in Chicago and subsequently approved by the Lambeth Conference of 1888 with modifications. The statement became the primary ecumenical working document of the Anglican Communion. The Chicago version of the Quadrilateral offers an ecumenical statement of purpose and introduction that states that the Episcopal Church is "ready in the spirit of love and humility to forego all preferences of her own" concerning things of human ordering or choice "relating to modes of worship and discipline, or to traditional customs." The Episcopal Church "does not seek to absorb other Communions, but rather, co-operating with them on the basis of a common Faith and Order, to discountenance schism, to heal the wounds of the Body of Christ, and to promote the charity which is the chief of Christian graces and the visible manifestation of Christ to the world."1 However, the statement of purpose warns, Christian unity ... can be restored only by the return of all Christian communions to the principles of unity exemplified by the undivided Catholic Church during the first ages of its existence; which principles we believe to be the substantial deposit of Christian Faith and Order committed by Christ and his Apostles to the Church unto the end of the world, and therefore incapable of compromise or surrender by those who have been ordained to be its stewards and trustees for the common and equal benefit of all men.2 The Chicago statement then lists the four "inherent parts of this sacred deposit," which are "essential" for the restoration of Christian unity: • The Holy Scriptures of the Old and New Testament as the revealed Word of God. • The Nicene Creed as the sufficient statement of the Christian Faith. • The two Sacraments,-Baptism and the Supper of the Lord,--ministered with unfailing use of Christ's words of institution and of the elements ordained by Him. • The Historic Episcopate, locally adapted in the methods of its administration to the varying needs of the nations and peoples called of God into the unity of His Church.3 The Quadrilateral was not enacted by the House of Deputies at the 1886 General Convention in Chicago, but it was "incorporated in a general plan referred for study and action to a newly created Joint Commission on Christian Reunion."4 It was passed in a modified form as "Resolution II" of the Lambeth Conference of 1888. At Lambeth the four essential and "inherent parts" of the sacred deposit of the faith were termed "Articles." The introductory statement of purpose of the Chicago version of the Quadrilateral was deleted and replaced by a simple statement that "the following Articles supply a basis on which approach may be by God's blessing made towards Home Reunion."5 The Lambeth modifications include language from Article VI of the Articles of Religion that the scriptures of the First and Second Testaments contain "all things necessary to salvation." The Lambeth version also states that the scriptures provide "the rule and ultimate standard of faith." The Lambeth resolution affirms the Nicene Creed as the "sufficient statement of the Christian faith," but it also adds the "Apostles' Creed, as the Baptismal Symbol" to the creedal article of the Quadrilateral. The Lambeth version adds the statement that the dominical sacraments of baptism and the Lord's Supper were "ordained by Christ Himself." The article concerning the "Historic Episcopate" was not altered at Lambeth.6 Gillian R. Evans has noted that"the bishops of 1888 saw their `articles' as serving their ecumenical purpose best by saying the minimum, so as to be 'free from all questions of doubtful controversy' and thus acceptable as widely as possible."7 The Chicago version of the Quadrilateral continued for some time to be the "official" basis for ecumenical activity by the Episcopal Church. The Episcopal Church's Commission on Christian Unity was continued by resolutions at the 1889 and 1892 General Conventions, which authorized the Commission "to confer with all or any similar commissions for the restoration of the unity of the Church on the basis of those things declared essential elements of such basis [for reunion] by the House of Bishops" at the Chicago General Convention of 1886.s Finally, in 1895, the Commission on Christian Unity was continued with the goal of seeking Christian unity on the basis of the "principles enunciated throughout the Declaration of the House of Bishops made at Chicago in 1886, and as re-affirmed by the Lambeth Conference of 1888."9 Thus, for the first time, in 1895, the entire General Convention of the Episcopal Church affirmed and owned the Quadrilateral in the form in which it had been finalized at Lambeth in 1888. DIFFERENT PERSPECTIVES AND AGENDAS CONCERNING THE QUADRILATERAL The fact of an official statement of principles for ecumenical Christian reunion in any form was a major first step for the churches of the Anglican Communion. However, there have been different understandings of the nature and purpose of the Quadrilateral from its inception. John Woolverton noted, in his 1984 article on the Quadrilateral and the Lambeth Conference reactions to the Quadrilateral in its first century: Behind the constant reiterations of the four points has been a debate about whether the Quadrilateral was a terminus ad quem, that is a conclusion to which unity talks should proceed or whether it was a terminus a quo, an agreement to be reached before we would commence to talk about unity with others and from which greater demands for agreement and conformity would naturally follow.10 Different goals and purposes for the Quadrilateral can be seen in the Chicago General Convention of 1886 and the Lambeth Conference of 1888. The Quadrilateral was first proposed by William Reed Huntington (1838-1909), an Episcopal priest, scholar, and leader of the House of Deputies. Prior to the Chicago General Convention, he proposed the Quadrilateral in his 1870 book, The Church-Idea: An Essay towards Unity.11 Huntington wanted "to make Anglicanism the basis of a Church of the Reconciliation," but he felt it was "necessary to determine what Anglicanism pure and simple is." In this regard, he recognized a sharp distinction between Anglicanism and the current practice of the Church of England. Huntington noted that Anglicanism must be stripped of" the picturesque costume which English life has thrown around it." In contrast, he concluded that the true Anglican position lies "foursquare" on the Holy Scriptures "as the Word of God," the "Primitive Creeds as the Rule of Faith," the "two Sacraments ordained by Christ himself," and the "Episcopate as the key-stone of Governmental Unity." Huntington blamed the "English State-Church" for having "muffled these first principles in a cloud of non-essentials," causing "the loss of half her children." In view of the English muddle of Anglicanism, he asked, rhetorically, "what if it can be shown that here in America we have an opportunity to give that [Anglican] principle the only fair trial it has ever had?"12 Huntington's purpose was neither confessional nor limited to a particular ethnic heritage.
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