Hardwick on Method

After a fairly long post on the recent Brockton Consultation, the question remains by what doctrinal standard shall the Continuing movement rally itself? Will it be a strict or nominal reading of the St. Louis Affirmation? What will be the status of the 39 Articles? Some traditionalists mistrust the Thirty-Nine Articles because they believe the Settlement comprehensive to puritanism and therefore unstable. Hardwick’s historical method instructs the proper reading of Articles precluding such worries.  

The Bartonville Factor

APA's New Logo

* AR usually avoids news items, but this event will likely have consequences in North American Anglicanism that will last for some time.

The World Consultation of Continuing Anglican Churches, held Nov. 3-5th 2011, recently provided a showcase of ‘lesser’ St. Louis jurisdictions in North America. In attendance were ACA, APA, and DHC. Surprisingly, two of the ‘big three’ churches (PCK, UEC) were absent. Mark Haverland, as the Archbishop of the ACC, represented the mainline of the  St. Louis Congress. The Consultation itself was hosted by the Anglican Church in America (ACA) which recently declined membership in the Roman Ordinariate allowing ACA’s anglo-papist wing to go their own way.

The Consultation wasn’t unique. Back in 1999, the same “lesser” St. Louis churches were represented at Bartonville where unity in the continuing movement was likewise considered. The first Bartonville gathering occured with the witness of REC. Bartonville would eventually loose momentum, later gaining a second wind in FACA. But FACA’s  involvement in ACNA has caused some to move away from REC toward the St. Louis’ “big three” (1), changing their point of unity from a revised 1893 Solemn Declaration to the St. Louis Affirmation. This signals a new direction for Bartonville churches but not without painful withdrawals from FACA-style ecumenicism.

Parker’s Book of Discipline

Archbishop Matthew Parker

The 1571 canon is frequently quoted without reference to the context of the Book of Discipline wherein it’s found. Introduced by Parker, and perhaps inscribed by Elizabeth herself, the canons passed the southern convocation of Canterbury and the Bishops of York added their signatures. However, it never gained ratification  from the Queen, or the entire realm, who preferred leaving normal church matters to the Archbishops. Consequently, the legal history of the canon is similar to the Book of Advertisements; mostly, they are diocesan and regional Articles, adopted by Canterbury and London with less impact elsewhere. But the canons provide the earliest terms of subscription prior to Whitgift’s three-articles.

High Church POV

Although today’s United Episcopal Church has made great strides in unity with ACC, back in 1980 Bishop Doren was careful not to bind the UEC to the St. Louis Affirmation, allowing the “spirit” rather than “letter” to prevail.  Recently, the presiding Bishop of the United Episcopal Church outlined something resembling a Solemn Declaration. It must be said this was merely a passing comment by the UEC’s archbishop and not a formal intent. Nonetheless, what was outlined made the gist of a terrific solemn declaration, a genre of confessionalism that historically marks North American orthodox Anglicanism.

Prayers Abroad

Prayers at Sea (1717 engraving)

The Forms of Prayer given at the back of the 1662 BCP contain an echo of Anglican polity before Lambeth. They belong a time where the Kingdom of Great Britain had spread her branches far across the globe by merchant and colonial enterprise. With Navy crews and Company plantations naturally followed the rites of the English Church, which the Diocese of London regulated, keeping common order and uniting prayers of scattered communities. The Prayers for Use at Sea  hearken back to this era, evidencing the old jurisdiction before revolution.

The Crown’s Style

King Henry VIII and Emperor Maximilian

The English Crown’s title, “King of the United Kingdom of Great Britain and Ireland, &c.”, somewhat summed Anglican polity before the rise of the Quadrilateral and Lambeth Communion. Lambeth was a devolutionary answer to the crisis of Empire that resulted in creating a number of equally independent churches. Before Lambeth, Anglican churches weren’t based on popular sovereignty but royal Supremacy. This resulted in a communion with degrees and hierarchies– some nearer, some further– in the Church of England. And, because Anglican colonial government likewise centered on establishment, the style marked proximity to an ecclesiastical center. When Lambeth formed in 1887, it’s national character rejected the original regiment based on supremacy (1).

An English Empire:
During the early Tudor period, England considered herself an Empire. This had fairly serious ramifications during the course of the Reformation. For instance, the 1536 Articles purposefully side-stepped the Augusta because Henry refused to condescend England’s Majesty to the lower dignity of the Dukes and Marques who led the (Lutheran) Schmalkaldic League. Instead, Henry opted for his own Settlement, distinguishing the English from German church(es) by adopting rather conservative ceremonial, pushing an upper boundary of the Augsburg in expectation the German nobility would fall behind his Imperial majesty.

Solemn Declarations

At the Continuum blog the Reverend Robert Hart believes the 39 Articles has implicit authority in the Anglican Catholic Church (ACC) by way of the 1893 Solemn Declaration as found in the 1962 Canadian BCP.  Though ACC adheres to a modified Solemn Declaration (see below), ACC canons indeed approves the 1962 BCP as well as what lies within. Fathers Hart and Wells have thus based their up-coming manuscript (The Laymen’s Guide) upon this logic. Thus far, the Layman’s Guide is a very good exposition not only on the 39 but the points found within the 1893 Declaration in general.

Solemn Declarations (SD) appear to be peculiar to North America. They are not only found within the 1962 BCP, but also in the Constitution and Canons (C&C) of numerous Anglican churches. Most of these Declarations have been modified to answer certain modernist heresies, expanding upon the original 1893, and they are basically ready hallmarks of conservative churchmanship. Without getting mired in any particular interpretation of ACC canon, the collation of Solemn Declarations  in North America is useful since their adoption has been frequented to counter century-long harm caused by latitudinarian policies.

Rule of Analogy

an oxford "cell"

In Principles of Religious Ceremonial, the Rt. Rev. Walter H. Frere outlines several maxims regarding the application of right ritual. The Principles of Religious Ceremonial is actually an English Use manual for worship much like Dearmer’s Parson’s Guide. It is largely a study on Sarum ritual as well as the Ornaments Rubric, but  it is also a criticism of anglo-papism. Frere’s work might be viewed as a reigning in of advance ritualism rather than a further extension of catholic revival. Regarding the treatment of Principles for greater ceremonial restraint, Frere comments on Anglo-catholic practices:

“At the present moment we are in the midst of a period of experiment and expansion. The result of all this is a great diversity in matters of ceremonial.  There are signs, however, that the limits of this diversity have been reached; and there are hopes that the moment is coming for the attainment of a far greater measure of unity than has been possible at least during the last fifty years. If this is to be the case, the unity can only be secured through a testing of the customs in use by the standard of ceremonial principles.” (Principles, p. 140)

Old High Church Tenets

I normally try to write my own articles, but the following essay by M’ Lord Peter Robinson, Presiding Bishop of UECNA,  is an excellent summary of high church principles. Old High Church– or what best approximates it– today exists in few quarters. The only dioceses which appear to promote such tenets are the UECNA’s Western one (Bp. Robinson), the Reformed Episcopal Church’s Diocese of Mid-America (DMA), and Petite Riviere/New Dublin (of the late-Rev. Dr. Crouse) in Canada.  Classical High Church has a potential to create a center Anglicanism in North America, strongly based on 39 articles and prayer book, where disparent evangelicals and anglo-catholics might find coherence. Moreover, old High Church was really the King’s religion and is therefore most representative of the Settlement contra Puritan and Recusant adaptations. However, any revival of classical Anglicanism will require a resuscitation of these High Church tenets, so Robinson’s essays indeed are worth their time in study. The article below somewhat reads together with his second one: broad and central.  

Though Anglican Rose is enthusiastic about Old High Church, I disagree with an ethos where dioceses exercise a broad tolerance within themselves.  Anglican discipline, the ardent kind once leveled against Puritanism, needs to be reasserted.  I also would qualify the point on ‘mild arminianism’, referencing instead the Jacobean rather than Carolinian divines in this regard, hence, making a stronger tie with the late-Elizabethan era of churchmanship. Furthermore, I somewhat question the degree old high church might be identified with modern day middle-of-the-road.  Perhaps some of these points could be discussed elsewhere?

by the Most Rev. Peter Robinson

Thoughts on Central Churchmanship: Theology for Central Churchmen is very much a continuation of the old High Church, or as some folks called it, orthodox, tradition. We begin first and foremost with the idea that Holy Scripture contains all things necessary to Salvation and it corrolary – that orthodox Creedal Christianity can be proved from the Bible. Therefore it is not necessary to waste much time here discussing the Being and nature of God, the Trinity, the Incarnation, Atonement, etc., as Central Churchmen are all in full accord with the traditional teaching on these matters. When it comes to what makes Anglicans different, Central Churchmen basically follow the line of development that begins with Jewel, the wanders its way through Hooker to the Caroline Divines, and then on to eighteenth and nineteenth century High Churchmen like Daniel Waterland, William Van Mildert, Harold Browne, Christopher Wordsworth, etc.. Central Churchmen tend to be mildly Arminian in outlook, believe that baptism confers regeneration, and believe that Christ is truly present in the Eucharist. They also hold with a mild form of the doctrine of Apostolic Succession.

The Litany’s Faldstool

This essay was originally written for River Thames, and, while I normally do not cross-post, this entry is part of a longer series discussing authority in a church where the Crown is absent.  It forms a whole together with Reversing Desuetude and Fighting Bishops.

The faldstool in English ceremony was the movable seat otherwise reserved in the chancel as the chair for the visiting Bishop. From the faldstool, an Ordinary passed authority by laying on hands of both confirmed laity and clergy. But the faldstool also doubled as a prayer desk upon pentitential occasions where the bishop rested his arms upon the faldstool’s cushion while kneeling before it. The idea of the bishop’s faldstool representing a throne of authority in the church is embedded the BCP’s litany. From it we learn the peculiar order of authority within the Church of England.

Though today the prayer desk has replaced the faldstool, nevertheless, in the Parson’s Handbook the Rev. Dearmer explains the Litany is to be be given in the old position of the fladstool, namely,  in the midst of the church. According to Dearmer, the Litany should be recited regularly, normally Wednesdays and Fridays as well as between morning prayer and ante-communion on Sundays. But it is especially said upon penitential seasons.

However, these many details likely escape the majority of parishioners who rarely recite the Litany, and, perhaps they never do unless it be at Lent. Infrequent exposure to the Litany probably leaves more specifically Anglican features to pass unnoticed. The prayer book Litany differs from the Latin in a number of places. But perhaps the most conspicuous difference is the absence of heavenly saints of whom Romans and Eastern Orthodox commonly invoke. Instead, the Anglican emphasis is upon an earthy kingdom, or church militant. This ought to be an interesting point for Anglicans since our suffrages beg the Church of England instead of the heavenly hosts. The 1559 version of the litany lists the estates of the church [in bold] which are thus mentioned:

“We synners do beseche the to heare us (O Lord God,) and that it may please the to rule and governe thy holy Churche universally, in the right way…That it may please the, to kepe and strengthen in the true worshipping of the in righteousnes and holynes of lyfe, thy servaunt James our most gracious Kyng and governour…That it may please the, to rule his harte in thy faith, feare, and love, that he may evermore have affiaunce in the, and ever seke thy honoure and glory. That it may please the, to be his defender and keper, geving him the victory over al his enemyes. That it may please thee to bless and preserve our gracious Queen Anne, Prince Henry, and the rest of the King and Queen’s Royal issue… That it may please the to illuminate all Byshoppes, Pastours, and ministers of the Church, with true knowledge, and understanding of thy words, and that both by their preaching and livinge, they may sette it furth and shewe it accordingly…That it maye please thee to endue the Lordes of the Counsayle, and all the nobilitie, with grace, wisedom, and understanding…That it may please thee to blesse and kepe the Magistrates, geving them grace to execute justice, and to maynteyne truthe… That it may please the to blesse, and kepe al thy people.”

The Winnipeg Scheme

the Rt. Rev. Machray Primate of Canada

Although Canada claims the earliest North American prayer book service held at Frobisher Bay in 1578, the Canadian church itself was late in coming, not formed on a national basis until 1893. In between these dates, Canadian Anglicans struggled in the back-woods as a wilderness church. When Bishop Robert Machray arrived from London in 1865 at Rupert’s Land,  he confronted the problem of ordering Hudson Bay colonial churches in such a way to best “secure the ground for the Church of England”. Bishop Machray’s reforms began at the Red River camp where a model for greater British North America developed. Church order increasingly gained ground, and by 1890 the Winnipeg Conference proposed a structure for Canada. Crucial to this proposed national church was Machray’s Solemn Declaration of 1893. The Declaration would be the capstone of Machray’s work, and from its institution Anglican who face a similar tundra of vacuous faith and order today may learn many practical points.

The Bishop’s Third Part

"Fighting Bishop" of Cologne, Waldek

The Christian Institution of Man, published in 1537 by His Majesty, King Henry VIII, is a fantastic read. The chapter on “the Sacrament of Orders” is highly recommended, offering a gem on the lawful powers of bishopric– amongst which is found the moderate application of church discipline, historic creation of minor orders, and the use of OT temple ordinances as a model for NT canon law. But especially noteworthy is the larger treatment on the usurpation of Rome against temporal Princes, and how the Pope’s  claim to universal power departed from the original limits and nature of the Bishopric itself.   The bishopric’s liberties have been treated in an earlier essay, Reversing Desuestude.  What follows here is a continuation of Bishop’s right to decide common order in the church.

Henry’s Basilika

Henry VIII: Head of the Church Militant in England

This began as FB discussion on how Anglicans identify other standards that are not included in the Prayer Book proper. But soon the disagreement broaden into a defense of the Henrician settlement as a necessary contextual linchpin to the remainder of the English Reformation. While the dispute is very long, the ideas therein are thematic with respect to Anglican Rose. I hope to develop these concepts further, i.e, the English Church as the head of Northern Catholicism and how Henry is the key by which this is unlocked. I am increasingly convinced that Anglicana’s eventual restoration hinges not only upon a high view of polity but a vigorous defense of Henry’s Settlement.  My debate with Peter Smart begins with an explanation why royal injunctions or canon should be considered with 39 articles as formulae.

Of course, Peter Smart is a pseudo-name for an actual antagonist, but the historic Smart was actually a zealous Anglican prebend at Durham who attempted to dislodge John Cosin from the cathedral Deanery for illegal ritual. Upon the Presbyterian Long Parliament Smart signed the Solemn League and Covenant prior to testifying against his former Archbishop, William Laud, thus sealing Laud’s execution. I have taken liberty shortening portions of my debate with Mr. Smart for sake of reading. The case for what sections constitute the Prayer Book proper is found in Walter Frere’s Principles of Religious Ceremony, p. 308.

Reversing Desuetude

Bp. Walter H. Frere 1907

Whenever deviancies from 39 Articles or Prayer Book are pressed, “desuetude” is plea invoked by liberal catholics to justify breaches against royal and ecclesiastical authority known during the Settlement, 1536-1662. In the past year, this argument has been heard from several quarters, and, whether TEC or ACC, it amounts to the same–i.e., the Settlement represents nothing binding.

Often those who appeal to ‘desuetude’ aren’t terribly specific about which ceremonies or doctrines have fallen to the wayside. Thus, the appeal to desuetude can generate substantial ambiguity. Last year, the term was used by Archbishop Haverland to beg the English Mass as celebrated in 1543 without answering questions on the theology pertaining to current Missal-use. More recently, the Reverend Fr. Wells propounded desuetude with respect to the 39 Articles, saying, “for the sake of the argument, I will yield the point and concede that the Articles are legally a dead issue among us, their canonical authority having fallen into desuetude.”

Christmas Day Articles

Rt. Rev. DD. Nicholas Heath, second legate at Wittenberg

The ‘Christmas Day’ Articles were authored by Philip Melancthon advising terms which German Princes (the Elector of Saxony and Landgrave of Hesse) were to approach Henry VIII as the leader of the Smalkaldic League. The Fourteen points contained therein outlined necessary rules of engagement that would led to the Wittenberg Concord by which the Henrician Ten Articles (1536) were then framed. While the Wittenberg Concord detailed points of agreement between Anglican and Lutheran doctors, areas of impasse left it an insufficient basis for cooperation, aka. the six articles. The outcome was an indeterminate prorogue of discussion, remaining true even after Edward VI’s more sacramentarian reforms. Yet the Ten Articles, if not Wittenberg, go unrecognized as one of many 16-th century altered Augsburg Confessions, setting a model for Protestant media via amongst royal houses in Northern Europe. Likewise neglected is Henry’s overture as the supreme head of Protestantcy, providing an example that James I and Hanoverian-Palatinate Crowns later tried to emulate, offering the British throne as a last court of appeal for Northern Catholics.

the Rev. James P. Dees

Note: The Rt. Rev. James Dees (Statesville, NC)  left the Episcopal Church over  TEC’s escalating “leftism” in 1963 to form the Anglican Orthodox Church. The AOC was one of the earlier Continuing Anglican churches, part of the 1961-65 exodus. As the statement below indicates, Dees has proven himself a modern prophet anticipating later corruptions to faith and order such as recent homosexual blessings. The memory of Dees repeatedly persuades me why I am a Continuing Episcopalian, and how more outspoken men like Dees are needed in the Church today. There a number of  other things that might be said, but I hope to save them for comments below. This Statement is a transcript from a now out-of-print and very rare 1962 tract.