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.
Necessary for Families
This post is partly a response to a few requests I’ve had about my attempt at making a Home Oratory with my family: Queen Anna’s Prochapel. Posts at Anglican Rose are coming to a trickle with Post-Brockton being one of the last (of regular frequency). At minimum, I’ve chosen to postpone further commentary until developments in pan-Anglicanism become more settled. Meanwhile, study resources will be added at this post (and elsewhere) that expand upon the idea of building “Little Giddings” in Anglican households.
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.
Christ is Risen
Sabbaths and Holy Days are interchangeable concepts. Puritans understood the Christian Sabbath largely as a continuation of the OT Mosaic code translated to Sunday observance. Anglicans took a more nuanced view, retaining the general idea of “rest” but putting aside the ceremonial strictness of the OT. Such a treatment of Sabbath-keeping gave Anglicans leeway to establish other holy days aside from fixed Sundays, revealing a pastoral sensitivity toward Sabbath-keeping as well keeping the proper division of ecclesiastical vs. divine law. Continue reading
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
In the 2012 Forward in Christ October issue (vol. 5, #2, p. 18), Fr. Kevin Donlon mapped various relationships and interconnections among both Canterbury-aligned and extra mural Anglican churches, lamenting increasing fragmentation and fission. Yet, Fr. Donlon believes disintegration can be reversed by “the shadow web” of often-conflicting and mutable “spheres of activity” within the Anglican Communion. Among the ecclesiastical bubbles (map to the left) inclined to cooperate, Donlon seems to think anglo-catholics might forge a New Oxford Movement to steadily reverse women’s ordination and other egalitarian disorders by the “fullness of catholic teaching”. As a consequence, liberal Evangelicals may soon find themselves on the defense against the mustering of Tradition for the reading of Scripture. Continue reading