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Fundamental articles (theology)
''Fundamental articles'' was a term employed by early Protestant theologians, who wished to distinguish some essential parts of the Christian faith from non-essential doctrines. There were then a number of reasons for establishing such a distinction. Individual churches might accept or reject parts of doctrine, without forfeiting their claim to rank as parts of the universal Church. Therefore theologians might find a dogmatic basis for union between separated churches. Also, the arguments of Catholics could be answered in a polemical way. To Protestants, the fundamental articles are those that Christians must believe to be saved.
Catholic attacks on this concept have been based on the argument that it is incoherent.
==Sixteenth century==
The first to advance the theory seems to have been George Cassander (1513–66), a Catholic by religion. In his work "De officio pii ac publicae tranquilitatis vere amantis viri in hoc religionis dissidio" (1561), he maintained that in the articles of the Apostles' Creed we have the true foundations of the Faith; and that those who accept these doctrines, and have no desire to sever themselves from the rest of Christendom are part of the true Church. He believed that thus it might be possible to find a means of reuniting Catholics, Greeks, and Protestants. But the proposal met with no favour on either side. The Louvain professors, Hesselius and Ravesteyn, argued that the theory was irreconcilable with Catholic theology and John Calvin no less vehemently repudiated the system.
Among Protestants, however, the view soon reappeared, as a reply to two objections they were constantly called on to meet. When Catholics told them that their total inability to agree amongst themselves was itself a proof that their system was a false one, they could answer that though differing as to non-essentials they were agreed on fundamentals. And when asked how it could be maintained that the whole Christian world had for centuries been sunk in error, they replied that since these errors had not destroyed the fundamentals of the faith, salvation was possible even before the gospel had been preached. It is asserted that the first to take up this standpoint was Antonio de Dominis, once Archbishop of Spalatro, who, during the reign of James I, sojourned some years in England. Certainly from this period the distinction becomes a recognized feature in the polemics of the Church of England, while on the other hand Roman Catholic writers are at pains to show its worthlessness.
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