This year my family had opportunity to attend the UECNA’s 2014 General Convention. There was an anticipation this Convention would have a tremendous bearing upon the future of the continuing church. Anglican Rose has taken liberty to infer several ideas not neccesarily shared by Bp. Robinson.
2013 Predictions. In an earlier essay called “Post-Brockton“, I offered a few predictions regarding the ultimate failure of the ACC’s staunch non-involvement policy, namely, forbidding unity with Anglican churches which are in communion with other churches that ordain women, or “double non-involvement”. Of course, the ACC was targeting ACNA and FACA-related bodies like the APA, DHC, and especially the REC(1). I also predicted the APA and UECNA would grow restless of any hard isolationist policy, sooner or later breaking from it in favor of a larger unity with North American churches besides ACC. While much remains to be seen, the UECNA has apparently left the ACC-orbit. Continue reading
Since 1977 personality conflict has stereotyped division in the continuing movement (1). Ironically, complicating ecclesiastical fragmentation in the Continuum has been the keeping of rigid geographic dioceses. Thankfully, this prejudice is beginning to erode as extra mural Anglicans are consciously redefining dioceses in ‘relational’ rather than geographic terms– allowing congregations to align themselves to like-minded Bishops . Last August, the APA–DMA standing committee voted to postpone reunion with ACA. Some worry the APA-ACA merger process might be derailed. But, we ask, “why not let DMA remain a relatively independent diocese while the rest of the APA/ACA press forward, permitting a non-geographic option?” This may be a last ditch solution, but it could also preserve a broad church identity while the rest of APA rushes toward a more rigid ‘anglo-catholic’ identity.
His Rt. Rev. Lordship Peter Robinson
Congratulations! Recently, the Anglican Bible & Book Society (ABBS) received Bishop Peter Robinson as their episcopal Patron. Bishop Robinson has been a long-time favorite at this blog, and my wife and I traveled to Arizona to be confirmed by his Grace prior to our marriage in 2010. It’s our humble opinion that Mr. Robinson is perhaps the best learned Anglican bishop in North America. His writings have been an enormous help in locating the true boundaries of Anglican belief. His essays may be found at Old High Churchman. Continue reading
I’ve been reading Barbara Gent and Betty Sturges’ handbook for Altar Guilds, published in 1982. The handbook partly deals with the history of the Sacristan and how it’s changed since the Victorian era. Until now, I haven’t pondered the orthodoxy of women serving at the Altar. Instead, I assumed anything that involved folding or cleaning linen was ‘servile’ or ‘housekeeping’– thus, no problem for male headship. But male headship has its limits, and it does not answer why altar service was first targeted by early feminists. Until I read Gent’s guide, I had no idea how recent an innovative were Altar Guilds. One reason for the phenomena is likely the loss of the Altar (or even sanctuary) as a focal point for public worship.
Lady of the Snows
This post is the last of a four-part series on the future of the Continuing movement and it potential impact on North American Anglicanism. The earlier commentary can be read at “Continuing Politics” under AR’s Scriptorium.
Otherwise known as the World Consultation, the Anglican futures conference held in Brockton, MA in 2011 may have been the most important event to hit the Continuing Anglican movement since the 1998 REC-APA unity talks. While the precise consequence of the Brockton conference is elusive, two possible outcomes that impact North American Anglicanism seem immanent. ”Post-Brockton” not only can unite the majority of the continuum, but it also risks cutting ties with ACNA (more specifically the REC-FiFNA coalition inside ACNA). Some of these contours have already been examined in the earlier yet equally lengthy article: the Bartonville Factor.
Despite appearances to the contrary, Anglican Rose acknowledges the good of the St. Louis Affirmation. The Affirmation was a needed antidote to the 1970’s civil rights mania infecting the church, correcting the tide of feminism by appeal to Tradition. However, when the Affirmation is taken in a ‘confessional’ sense, it narrows churchmanship on strict anglo-catholic lines (1). Against this insertion of “old catholic” doctrine, the main of continuing churches have kept a broad ethos. Yet, the Affirmation is hardly a solution to illicit Anglican comprehension since the Accord generates its own set of disagreements. A shorter version of the Affirmation better represents the broad orthodoxy (historically characteristic) of the continuing movement. Continue reading
The other day I ran across the updated website of the ACC. I was very surprised, especially by FAQ links that staked out the ACC’s position on the English Reformation and therefore Anglican formularies. At first glance, it appeared to defend the Elizabethan Settlement, even calling the ACC a “reformed Catholic church”. Nonetheless, I kept myself fastened to the ground and asked if the new webpages represented a retraction of the ACC’s Athens Statement; in other words, was ACC finally approving the the basic theology of the Settlement period? What follows is a comparison of the content of the new website to the older Athens Statement, and maybe from there a sober evaluation can be had. Readers will find the ACC’s identity hinges upon a theory of doctrinal development between the Settlement and Tractarianism, ultimately justifying the ACC’s current theological position (which we will call ‘Stahlism’). Continue reading