The Common Declaration by Pope Paul VI and the Archbishop of Canterbury Dr Michael RamseyThe prayer for unity uttered by the Lord Jesus Christ in John 17 is for unity in spirit and truth, not an organizational unity. It should be noted that about 300 Christians were martyred in England during the reign of Queen Mary I from 1553-1558 for holding to the Bible as the only authority of faith and practice, and rejecting Roman Catholic doctrines such as transubstantiation--and the Roman Catholic Church has never repudiated any of those doctrines. The "serious obstacles" referred to in the Declaration include not just teachings and practices of the Roman Catholic Church that are too numerous to mention here, but several of the Articles of Religion of the Church of England, published in 1562, which oppose some of those Roman Catholic doctrines and practices. The articles include:
Rome, Saint Paul Outside the Walls, 24 March 1966
In this city of Rome, from which Saint Augustine was sent by Saint Gregory to England and there founded the cathedral see of Canterbury, towards which the eyes of all Anglicans now turn as the centre of their Christian Communion, His Holiness Pope Paul VI and His Grace Michael Ramsey, Archbishop of Canterbury, representing the Anglican Communion, have met to exchange fraternal greetings.
At the conclusion of their meeting they give thanks to Almighty God Who by the action of the Holy Spirit has in these latter years created a new atmosphere of Christian fellowship between the Roman Catholic Church and the Churches of the Anglican Communion.
This encounter of the 23 March 1966 marks a new stage in the development of fraternal relations, based upon Christian charity, and of sincere efforts to remove the causes of conflict and to re-establish unity.
In willing obedience to the command of Christ who bade His disciples love one another, they declare that, with His help, they wish to leave in the hands of the God of mercy all that in the past has been opposed to this precept of charity, and that they make their own the mind of the Apostle which he expressed in these words: ‘Forgetting those things which are behind, and reaching forth unto those things which are before, I press towards the mark for the prize of the high calling of God in Christ Jesus’ (Phil 3:13-14).
They affirm their desire that all those Christians who belong to these two Communions may be animated by these same sentiments of respect, esteem and fraternal love, and in order to help these develop to the full, they intend to inaugurate between the Roman Catholic Church and the Anglican Communion a serious dialogue which, founded on the Gospels and on the ancient common traditions, may lead to that unity in truth, for which Christ prayed.
The dialogue should include not only theological matters such as Scripture, Tradition and Liturgy, but also matters of practical difficulty felt on either side. His Holiness the Pope and His Grace the Archbishop of Canterbury are, indeed, aware that serious obstacles stand in the way of a restoration of complete communion of faith and sacramental life; nevertheless, they are of one mind in their determination to promote responsible contacts between their Communions in all those spheres of Church life where collaboration is likely to lead to a greater understanding and a deeper charity, and to strive in common to find solutions for all the great problems that face those who believe in Christ in the world of today.
Through such collaboration, by the Grace of God the Father and in the light of the Holy Spirit, may the prayer of Our Lord Jesus Christ for unity among His disciples be brought nearer to fulfilment, and with progress towards unity may there be a strengthening of peace in the world, the peace that only He can grant Who give ‘the peace that passeth all understanding’, together with the blessing of Almighty God, Father, Son and Holy Spirit, that it may abide with all men for ever.
Paulus PP. VI
XI. Of the Justification of ManNotwithstanding the "serious obstacles stand[ing] in the way of a restoration of complete communion of faith and sacramental life," the march toward that full organizational unity under the authority of the Roman Catholic Church has continued down that one-way street to apostasy over the last 50 years. Events such as the Church of England's decisions to allow women to become priests and, more recently, bishops, have resulted in many traditionally-minded Anglicans in England and other countries, whose faith would more accurately be termed "churchianity" than "Christianity" defecting to the Roman Catholic Church. Full organizational unity among the Roman Catholic Church, Church of England, and other like-minded churches, is only a matter of time, as the Bible's prophecies of apostasy in the last days prior to the return of the Lord Jesus Christ are increasingly fulfilled.
We are accounted righteous before God, only for the merit of our Lord and Saviour Jesus Christ by Faith, and not for our own works or deservings: Wherefore, that we are justified by Faith only is a most wholesome Doctrine, and very full of comfort, as more largely is expressed in the Homily of Justification.
XIX. Of the Church
The visible Church of Christ is a congregation of faithful men, in the which the pure Word of God is preached, and the Sacraments be duly ministered according to Christ's ordinance in all those things that of necessity are requisite to the same.
As the Church of Jerusalem, Alexandria, and Antioch, have erred; so also the Church of Rome hath erred, not only in their living and manner of Ceremonies, but also in matters of Faith.
XX. Of the Authority of the Church
The Church hath power to decree Rites or Ceremonies, and authority in Controversies of Faith: And yet it is not lawful for the Church to ordain any thing that is contrary to God's Word written, neither may it so expound one place of Scripture, that it be repugnant to another. Wherefore, although the Church be a witness and a keeper of holy Writ, yet, as it ought not to decree any thing against the same, so besides the same ought it not to enforce any thing to be believed for necessity of Salvation.
XXII. Of Purgatory
The Romish Doctrine concerning Purgatory, Pardons, Worshipping, and Adoration, as well of Images as of Reliques, and also invocation of Saints, is a fond thing vainly invented, and grounded upon no warranty of Scripture, but rather repugnant to the Word of God.
XXVIII. Of the Lord's Supper
The Supper of the Lord is not only a sign of the love that Christians ought to have among themselves one to another; but rather is a Sacrament of our Redemption by Christ's death: insomuch that to such as rightly, worthily, and with faith, receive the same, the Bread which we break is a partaking of the Body of Christ; and likewise the Cup of Blessing is a partaking of the Blood of Christ.
Transubstantiation (or the change of the substance of Bread and Wine) in the Supper of the Lord, cannot be proved by holy Writ; but is repugnant to the plain words of Scripture, overthroweth the nature of a Sacrament, and hath given occasion to many superstitions.
The Body of Christ is given, taken, and eaten, in the Supper, only after an heavenly and spiritual manner. And the mean whereby the Body of Christ is received and eaten in the Supper is Faith.
The Sacrament of the Lord's Supper was not by Christ's ordinance reserved, carried about, lifted up, or worshipped.
XXXI. Of the one Oblation of Christ finished upon the Cross
The Offering of Christ once made is that perfect redemption, propitiation, and satisfaction, for all the sins of the whole world, both original and actual; and there is none other satisfaction for sin, but that alone. Wherefore the sacrifices of Masses, in the which it was commonly said, that the Priest did offer Christ for the quick and the dead, to have remission of pain or guilt, were blasphemous fables, and dangerous deceits.
XXXII. Of the Marriage of Priests
Bishops, Priests, and Deacons, are not commanded by God's Law, either to vow the estate of single life, or to abstain from marriage: therefore it is lawful for them, as for all other Christian men, to marry at their own discretion, as they shall judge the same to serve better to godliness.
XXXVII. Of the Civil Magistrates
...The Bishop of Rome hath no jurisdiction in this Realm of England...