Submitted by David W. Virtue in Victoria, BC
1. The Divine Inspiration and inerrancy of the canonical Holy Scriptures of the Old and New Testaments and their supreme, final and binding authority in all matters of faith and morals;
2. The sufficiency of the three Creeds as the symbols of the Catholic religion;
3. The authority of the Dogmatic Definitions of the undisputed Ecumenical Councils of the undivided Church as the true expression of the orthodox Christian faith;
4. The necessity of the two sacraments of the Gospel: Holy Baptism and the Holy Eucharist;
5. The truth of the Doctrines of the Eucharistic Sacrifice and the Real Presence of Christ in the Holy Eucharist;
6. The Divine institution and Apostolic foundation of the Five Sacraments of the Christian Life: Confirmation, Penance, Holy Matrimony, Holy Orders, and Holy Unction;
7. The Divine institution and Apostolic foundation of the Three-fold sacred Ministry of the Orders of Bishop, Priest, and deacon, and the Apostolic Succession;
8. The necessity of restricting the conferral of the Three Orders of the sacred Ministry to men;
9. The sanctity of human life, Christian marriage, and the family;
10. The expectation of the Lord's Second Coming and the establishing of His kingdom;
11. The acceptance of the 1769 Standard Text of the 1611 Authorized Version of the Holy Bible as the official Anglican translation of the Holy Scriptures;
12. The acceptance of the 1662 Book of Common Prayer of the Church of England as the foundation of the Anglican liturgy.
VICTORIA, BC: Anglo-Catholic Leader Rejects Papal Ordinariate Offer
Anglicanorum coetibus means the end of being Anglican, says ACA Presiding Bishop
By David W. Virtue in Victoria, BC
June 1, 2011
If traditionalist Anglicans accept Rome's offer of the Anglican coetibus in order to enter the Roman Catholic Church, they will cease to be Anglican. "The way is open for all who seek that path. There are no barriers. It would be more honest for those so inclined to simply walk into the nearest Roman Catholic Church and begin a process of conversion," said the Rt. Rev. Brian Marsh, Presiding Bishop of the Anglican Church in America.
Addressing the Congress of Traditionalist Anglicans meeting here, Marsh stated that for Anglicans the path is clear. "We are Anglican because God has called us to this place. While we certainly pray for the unity of God's church, (see John 17), true unity is spiritual not political. "God's people are truly unified when they can affirm, as Jesus did, that God the Father and Jesus are one. That is all He asked. No less a theologian than Richard Hooker wrote that God's church is one when all affirm that God the Father and God the Son are indeed one. That is unity. That is unity with an Anglican emphasis. That is unity with a Christian emphasis.
"Where then is the gift of Anglicanorum coetibus? It is here. It means a 'group of Anglicans' or 'a gathering of Anglicans.' Well here we are. We have come together to celebrate our particular journey as the Anglican Continuum. We are bound together in a common heritage. We are bound by a fierce devotion to Scripture and the Book of Common Prayer. It is our way and God has called us here.
"Our history has included many attempts to draw us all together. There have been trial mergers, inter-communion arrangements and schemes of absorption that fill our improbable story. There has been a fair amount of sheep stealing and empire building. The cast of characters has included the saintly prelate and the thief, the godly bishop and the criminal. What a story. One wonders how we could have possibly survived thirty-five years. God has allowed it to happen."
Marsh explained that traditionalist Anglicans might have gone their merry way except for the gift of the Anglicanorum Coetibus that arrived 18 months ago. "It has been called a great gift. And it is. It is a great gift to the Anglican world because it has asked us to look at ourselves and to decide, with God's help, whether we are truly Anglican or not. Anglicanorum coetibus has demanded that we consider whether the Anglican world is worth preserving - or whether it might be better folded into the welcoming arms of the Roman Catholic Church. Which will it be? What makes us Anglican? Can we define Anglicanism with the Scholastic specificity that might define the Roman Catholic Church? Search as we might, it is simply not there. We are not a confessional faith. We resist being pinned down, wriggling on a wall. We like the mysteries that exist in the theological cracks; the mysteries of which only God knows the answers. There is no ready formula; Anglicanism is not an 'easy' branch of Christianity."
Marsh noted that Anglicanism does have a guideline. "Scripture is primary. Then we would add the Creeds and we accept the old saw of 'Scripture, Traditional and Reason' that is part of it. The Book of Common Prayer is a better guide still. It is saturated with Scripture. Thomas Cranmer saw to that. As E.W. Benson, the Archbishop of Canterbury said in 1890: "Read your Bible and your Prayer Book. We are convinced that our Prayer Book is the true interpreter of Holy Scripture."
Anglican theologian, Henry R. McAdoo added, "In other words, liturgy with its declared doctrinal content is part of the air breathed by the worshipping and serving community" of Anglicans.
"As Continuing Anglicans we also have the Affirmation of St. Louis and we have the Articles of Religion. We could add more documents such as Chicago-Lambeth Quadrilateral which attempted to define (however broadly) the essence of Anglicanism." Marsh believes Anglicanism cannot be pinned down with Scholastic particularity. "It is elusive. It is a little like jazz. The Anglican way - the way of our hearts and minds - leads us to God; gently, often mysteriously, and for those who pick up the mantle of true Anglicanism - fiercely and relentlessly. God has called us to be Anglicans."
Traditional Anglican Communion
The Presiding Bishop said the 2007 Portsmouth, England, meeting of the Traditional Anglican Communion (of which the ACA is the American branch) known as the "Portsmouth Petition" -- petitioning corporate union with the Holy See -- is misunderstood.
Marsh stated that several statements in the petition for inter-communion would have meant full, visible communion with absorption.
"There was that oft-quoted statement about the Catechism of the Roman Catholic Church being the most complete statement of Catholic faith and that 'we aspire to teach it.' Aspiring to teach something does not mean that it is embraced fully and completely.
"Several months after Anglicanorum coetibus was published, many of us received a form letter from the Congregation of the Doctrine of the Faith. Those of us who received that letter also received official copies of The Apostolic constitution as well as the Complementary Norms and an additional commentary. These documents were regarded as a 'definitive' response by the Holy See. This definitive response referenced the catechism as the central document around which reunion with Rome could come to pass. There was no mention of Scripture, the Book of Common Prayer or other Anglican documents. The way and manner of Anglicanism was ignored, misunderstood or misrepresented by those who drafted these documents," continued Marsh.
"We are Anglicans and our path is very clear."
Marsh acknowledged that there might be a dozen Continuing Anglican jurisdictions that exist in separation and in limited contact with each other. "Are they dry bones in the valley, scattered and alone? Shall these dry bones live? Only God Knows. The scattered tribes of Israel also lived in isolation. They too existed without mutual cooperation. The question Ezekiel asked is as pertinent today as it was when it was written - can we pull together? Can we share our gifts? Can we help each other? It is only through love that we recognize, offer and receive our mutual gifts. Can these bones live?"
VICTORIA, BC: Anglican Catholic Church Re-affirms 1977 Affirmation of St Louis
June 2, 2011
The Metropolitan of the Anglican Catholic Church, the Most Rev. Mark Haverland ripped the Episcopal Church (TEC) at a Congress of Traditional Anglicans. He argued that by accepting a new liturgy, radically different from any historic Book of Common Prayer, TEC has proved to be sub-Anglican. They have done so by claiming to have the authority to alter Holy Orders by the so-called ordination of women as priests. By adopting a pro-abortion policy, the Episcopal Church has proved to be indifferent to natural law and to the lives of helpless unborn children.
"From this bundle of erroneous decisions flows everything that has since happened in the Episcopal Church," stated the Continuing Church leader.
"All the recent errors are merely elaborations of principles established in 1976, of which the chief error is the implicit claim that Anglicans have authority to alter doctrine and moral teaching," he said.
Anglicans quite correctly deny that the Bishop of Rome has the authority to add doctrines, but at least popes confine themselves to defining new developments of doctrine at the rate of about one per century. The Anglican Church of Canada and the Episcopal Church do not merely add new doctrines, but also change existing ones. Far from limiting themselves to one per century, they come up with a new enormity every year according to Haverland.
"In 1977 both Canadian and U.S. Churchmen gathered in St. Louis in a great Congress to affirm orthodox Anglican faith and practice, with particular emphasis on the male character of Holy Orders - all Holy Order including the diaconate; the desirability of retaining the Prayer Book liturgical tradition; and the sanctity of unborn life and traditional Christian morality." Haverland indicated that his own church has enshrined these principles in its formularies and constitution.
Haverland said the chaos that has ensued over the decades has led to a decay of our former ecclesial homes and that more and more clergy and laymen have left by joining non-Anglican churches, by staying at home on Sunday or, more recently by joining one of the soi-distant Anglican Anglican bodies.
"The importance of the Affirmation is in the final section which claims that, 'We do nothing new.' It means we have doctrinal seriousness and there is no tolerance for the rejection of basic creedal orthodoxy. We have no party inclined towards what in Anglican history developed Latitudinarianism in Church deism, Modernism and then the various theological pathologies of recent decades. To put the difference briefly, the 'Broad and Hazy' party has been excluded from the Affirmation churches. The Affirmation explicitly embraces Councils which Rome and the Orthodox also enthusiastically and explicitly accept as part of 'the received Tradition of the Church'. In a sense the Affirmation may extend and clarify the content of the received Tradition, but it does so in a way that is entirely consistent with Anglican principles and with the living consensus of all great Catholic and Orthodox Churches."
"Anyone who joins an Ordinariate under Anglicanorum coetibus must consent to the Roman position that Anglican orders are invalid, that our Episcopal sacraments are null, and that we are not and never have been an Apostolic and Catholic Church. While not requiring any admission of subjective fault, Rome does require all Anglican converts to accept that objectively they have belonged to a schismatic and defective 'ecclesial body'.
"The Affirmation text does not require conversion to Rome because there has been no movement by Rome towards agreement with us in the essentials of Faith and Order. In fact the Affirmation also necessarily implies that no submission to Rome is permissible until Rome alters its rejection of our orders and of the fullness of our apostolicity and catholicity. The attempt to convert the text of the thoroughly Anglican and non-papalist Affirmation into justification for the current batch of Anglo-Papalist conversions is so misleading and so contrary to the pain text itself as to seem disingenuous. That is yet another reason for us to admire the Affirmation and to rejoice in the sound foundation it provides for us all."
Haverland said his church the Anglican Catholic Church and the Province of Christ the King and the UECNA are in full communion, while acknowledging that some things about us all are certainly very different