Scriptural Reference:
"All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness. So that the servant of God may be thoroughly equipped for every good work."
2 Timothy 3:16-17

"And we also thank God constantly for this, that when you received the word of God, which you heard from us, you accepted it not as the word of men but as what it really is, the word of God, which is at work in you believers."
1 Thessalonians 2:13

“No prophecy was ever made by an act of human will, but men moved by the Holy Spirit spoke from God.”
2 Peter 1:21

"Have confidence in your leaders and submit to their authority, because they keep watch over you as those who must give an account. Do this so that their work will be a joy, not a burden, for that would be of no benefit to you."
Hebrews 13:17

"For the word of God is alive and active. Sharper than any double-edged sword, it penetrates even to dividing soul and spirit, joints and marrow; it judges the thoughts and attitudes of the heart."
Hebrews 4:12

Reflection:
The original text from 1571 and 1662, which was left out in the 1801 version, says: "General Councils can't be convened without the approval and will of the rulers. And when they do come together, since they're just a group of people, not everyone is guided by the Spirit and Word of God, they can make mistakes, and they have made mistakes, even on matters related to God. So, anything they decide is essential for salvation doesn't hold any power or authority unless it can be shown that it comes from the Holy Scripture."

So how does the 21st Article of Religion connect with Anglicans in today's fractional and divisive world? Where theology is no longer perceived as politically correct? And scripture is being forced to undergo a range of revisionism and rationalisation? To be honest at first glance, its mention of the 'commandment and will of princes' might make it seem outdated, like a relic from a bygone era, and that it doesn't really apply to the Post Rationalist era in which Anglican communities around the globe find themselves in. The Post Christian concept really gained traction in the mid-20th century when people started analysing modern society. Starting in the 1930s, more and more Protestant and Catholic thinkers began to see Europe and the Western world in general. Thus promoting the move into what was perceived as a 'post-Christian' era. In which Christianity was no longer the exclusively predominant religion around the globe.

It can be noted the Episcopal Church in the U.S. decided to drop this article back in 1801, claiming it was 'partly of a local and civil nature'. This has been deemed to be a subtle nod to their break from British authority after the American War of Independence.

The article was considered important when it first came out as part of the 42 Articles in 1553 and later the 39 Articles in 1563. Pope Paul III called for the Council of Trent, which took place from 1545 to 1563. It was pretty unusual because normally, the Holy Roman Emperor would kick off councils like this. He was on-board with it but had a tough time getting the French to join in on his position concerning the article. The French eventually just refused to back the council's decisions. While the whole point of the council was to push back against the Reformation movement; they only sent out a few invites to a select group of Protestants. The results of which only brought in a small number of Lutherans. Even with the odd way it was set up and the lack of Protestant and Eastern Christian representation, the council declared itself a general and ecumenical council, condemning anyone who held onto reformed beliefs about justification and the sacraments.

To begin with, we should to acknowledge that there's a huge gap between how we view the word 'princes' today and back in the early modern period. The role of a 'prince' in making sure church councils run smoothly is believed to be pretty much outdated now. Plus, the Scriptures don't really say anything about whether emperors, kings, or presidents should be the ones calling these councils. Even if that kind of princely role were still relevant, it's hard to imagine different Christian groups adjusting their authority to fit one another, especially with the clash between papal power and Eastern or Protestant beliefs. While God can do anything, it seems pretty unlikely that we'll see another General Council anytime soon. As scriptural cohesion and agreement has not been held for many years.

On another note, it's definitely beneficial for Christian communities to come together and "speak the truth in love" during councils and synods (Ephesians 4:15). While we might not want to wait as long between our meetings as the Eastern churches did-since their recent Pan-Orthodox council was the first in a millennium-there are important disciplinary matters that do need our attention. So essentially, gathering Christians for some serious reflection on Scripture and church matters is something we should definitely support.

Thirdly, the flawed reality of General Councils applies to all types of synods and councils, whether they're diocesan, provincial, national, or international. We need to be cautious about quickly labelling synodical or conciliar decisions as a 'movement of the Spirit' or 'the mind of the Spirit.' It's only through thoughtful and ongoing reflection on the word of God that we can truly 'test the spirits' (1 John 4:1). So, let's concentrate on the movement and the message of the Scriptures.

Fourthly, we need to remember that the Scriptures should be at the heart of all decisions made by synods and councils. This means we have to put other sources of authority in their place. In some discussions, like those around human sexuality, it might be easy to lean towards modern science, sociology, or personal feelings. But none of these can replace the timeless, unchanging and steadfast nature of the Scriptures. We should let the words of the Psalmist guide our conversations: 'Forever, O Lord, your word is firmly fixed in the heavens' (Psalm 119:80).

Finally it's important for us to remember that the Scriptures are essential in all things. There aren't any creeds or official teachings that hold any saving truth apart from what we find in the Scriptures. It's in fact, the truths in creeds and canons get their power solely from the Scriptures. We need to be clear: the church isn't fundamentally based on councils and synods; it's built on the foundation laid by the apostles and prophets, with Jesus the Christ as the cornerstone (Ephesians 2:19). For as the scripture tells us:

"The stone which the builders rejected has become the cornerstone."
Psalm 118:22

In conclusion we can see how Article 21 holds both historical and modern importance. It's easy to think about how The Episcopal Church might have changed if it had kept this article and prioritised Scripture over council decisions. But really, the bigger question is whether we today still genuinely value the incredible gift of the Scriptures in God's salvation plan.

Prayer:

Heavenly Father,
May we never lose sight,
Of your precious Holy Word,
Of the guidance of the Holy Spirit,
Of the need to adhere to scripture.

For in Your Word alone,
Can we find the Truth,
Can we find cohesion,
Can we pray as one in faith.

We pray in Your Sons' name,
That we will never go astray,
That we will continue in faith,
That we will glorify Your name.

Amen