DOCSLIB.ORG

“Bishop on Board” Inside This Issue

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
“Bishop on Board” Inside This Issue ACC UK Magazine of the Diocese of the United Kingdom (Anglican Catholic Church) Issue 36 Annual Subscription £7.50 Lent / Easter 2012 “BISHOP ON BOARD” INSIDE THIS ISSUE: From the Bishop 2 News from the Council 7 of Advice Competition Time 11 (with Gift Voucher The Church of St Augustine, Rector of St Augustine’s, said “This Canterbury has taken delivery of a is another step forward, putting the Prize !) new Parish Minibus. ACC firmly on the map here in Provided, in part, through the Canterbury and around the South generosity of the Credo Group of East”. The Bishop added that he ‘English 18 Companies, of which the planned to use the Minibus when Missal’ Canterbury Church Shop Ltd is travelling around the Diocese and Centenary one, the nine seater mini bus will visiting our Missions and Parishes. 1912—2012 serve primarily for Church Use Although he resisted the suggestion including Parish outings and that he should have a suitably pilgrimages. It will also be used by adapted episcopal version of the Testimony ... Richard Mulholland, Manager of the popular ‘Baby on Board’ sign 19 shop, to carry stock and do hanging in the window when he was occasional local deliveries to in the bus! Customers. Thanking his colleagues and Taking possession of the vehicle co–directors in the Credo Group ... Where to Bishop Damien Mead, who is also 23 worship Continued on page 10 ORTHODOX FAITH ANGLICAN WORSHIP CATHOLIC ORDER P A G E 2 FROM THE BISHOP On 23rd January was “very happy with the 1992 the College arrangements made by the of Bishops of the CofE in its Pastoral Provision for Anglican Catholic Church decided those unable to accept the to erect the Missionary Diocese of ordination of women”. He went England and Wales. It was a even further to state he decision not made lightly, but only therefore “could not and would after careful prayer and not encourage me in my consideration. 20 years later the endeavours to establish a Diocese of the United Kingdom Parish in Canterbury”. Well The Right Revd (as we became) is still here. In that’s all very sad. What will Damien Mead 1992, in the aftermath of the happen to his parish and people Bishop Church of England’s decision to when he, as he will of course, Ordinary ordain women to the priesthood, dies? The ACC has there were considerably high encountered much criticism, hopes that the new Diocese would sometimes warranted I will soon become home to groups of perhaps concede, over the disaffected Anglicans from around years. We have encountered the country. Indeed many clergy people who have said that they and laity were in touch with the will wait and see whether we ACC at that time and all had their have any stability … I venture to own ‘final straws’ and ‘lines in the say yes we do …we have 20 sand’ which would mark their years worth at least. “But what movement from the CofE to the Very few finally came in does it mean ACC. 1977/8 and in 1992/3. Similar for us to be Ultimately many stayed where hopes, although somewhat 20 years old? they were, either reluctantly more realistic, came to the fore Well, actually, embracing modernisms, or, trying from time to time. As the of course, we to resist from within. This was not Church of England moves are not 20 a new experience for the ACC. In further and further away from years old. 1977 after the great Congress of that orthodoxy, with each new In the most St Louis in the USA which saw the change or innovation, we have important, beginnings of our formation, many increased enquiries. But basic and who attended decided to stay although ‘refugees’ are warmly fundamental within the Episcopal Church (or welcome and will continue to be ways we other Anglican Churches) and so, we must face facts. are almost ‘fight from within’. Sadly that fight But what does it mean for us 2000 years has been lost. Orthodox to be 20 years old? Well, old.” Anglicanism is no longer to be actually, of course, we are not found, except in small pockets 20 years old. In the most perhaps, within the Canterbury important, basic and Communion. fundamental ways we are Not so long ago a priest who almost 2000 years old. We belongs to the Church of England sometimes refer to ourselves as group ‘Forward in Faith’ told me a ‘continuing’ Church. This is he saw “no need for the sort of both, in equal measure, helpful alternative Episcopal Structure the and unhelpful. Some other ACC was providing”. He said he ‘continuing’ Anglicans have ISSUE 36 LENT / EA S T E R 2 0 1 2 P A G E 3 FROM THE BISHOP continued “… as Anglicans we have no faith of our own. Like the Roman Catholic sought to continue simply the Christians, seeking to be faithful to Church and Church of England – without women the teaching of the early Church the Eastern priests, without ‘active’ homosexual Fathers and the great Ecumenical Orthodox clergy, or without modern services. Councils of the first centuries of Church, The ACC is more than this. But Christian witness. With St. Vincent orthodox what is it we actually continue? of Lerins, we affirm that the Anglicans The late Archbishop Geoffrey Catholic faith is that which has uphold the Fisher famously said (of been believed “everywhere, historic faith traditional Anglicanism) “We have no always, and by all.” and order of doctrine of our own. We only In our continuation of the the undivided possess the Catholic doctrine of the authentic English expression of this Church. ” Catholic Church enshrined in the faith and practice we have to Catholic Creeds, and these creeds acknowledge that these past 20 we hold without addition or years have been a struggle. We diminution. We stand firm on that have had setbacks and rock.” And to that we might add that disappointments. We have joys and Anglicanism has no Scriptures of its sadness. The expression “one step own, no sacraments of its own, no forward and two backwards” comes holy orders of its own – just those of to mind at some points in our the Catholic Church that we have history. However, we are still here. received. Fisher was right, as We do not have as many Anglicans we have no faith of our Parishes and Missions as we had own. Like the Roman Catholic hoped but where you find us - you Church and the Eastern Orthodox find faithfulness. Church, orthodox Anglicans uphold Our challenge for the next 20 the historic faith and order of the years and beyond is to identify how undivided Church. We are nothing we can both maintain this more nor less than Catholic faithfulness, without compromise, P A G E 4 but accepting we operate in a “But watch thou in all things, changing, modern world. endure afflictions, do the work of Perhaps we should consider a an evangelist, make full proof of quotation from that great hero to thy ministry.” (2 Timothy 4:5). many critics of religion, Charles Darwin “It is not the strongest that “Do the work of an evangelist”! survives, nor the most intelligent Proclaim the Gospel! Proclaim the that survives. It is the one that is the Faith! Do not Compromise! most adaptable to change.” Of “… make full proof of thy ministry” course once again this is both this means Fidelity in discharging helpful and unhelpful in our context. our trust – thoroughly to We have Our Lord’s assurance that accomplish that which we have the very gates of hell will not prevail undertaken. Would you see an against the Church and that is all example? Look at that of the great the reassurance we need. But apostle Paul in the context: "I have perhaps we can learn something fought a good fight, I have finished from Darwin’s words of ‘wisdom’. my course, I have kept the faith." Firstly, although in many places The followers of Jesus were in a shrinking, the modern Church is still similar state of disarray shortly after strong. They have the resources Jesus’ death and resurrection. The both materially and intellectually to inherent corruption of Roman field strong arguments and civilisation was already apparent in convincing theories, even when the disintegration of quality social confronted by bold facts such as life. So, it was not just the small their continued decline in group of Jesus’ followers who were membership and closure of church confused about the future; many in buildings, despite their desperate Roman society were searching for a Donations to attempts to be politically correct and system of meaning that would make aid the ACC ‘relevant’ for today’s world. sense out of their experience of in our work (This is especially poignant in light human life. The Bible tells us that it can be made of the recent report that for the first was a complete outsider, Paul, who online. Visit time more women are being developed a strategy to move the the Diocesan ordained in the Church of England Christians into their first period of Website and than men). The decline continues. making an impact on society. click on Paul took the tools of “For the time will come when they communication that were available will not endure sound doctrine; but in Roman culture and used them to after their own lusts shall they heap articulate the Christian message. to themselves teachers, having Specifically, he used the Roman itching ears; And they shall turn road system and he wrote away their ears from the truth, and manuscripts that were duplicated by shall be turned unto fables”.
Load more

Recommended publications
  • The Missal Frequently Asked Questions
    Introducing Divine Worship: The Missal Frequently Asked Questions 1 What is Divine Worship: The Missal ? Any priest incardinated in such a Personal Ordinariate may also publicly celebrate the Mass according to Divine Worship outside the parishes of the Ordinariate with the permission of the rector/pastor of the corresponding Divine Worship is the liturgical provision for the celebration of Mass and church or parish. Priests of the Ordinariate may always celebrate Mass the Sacraments for use by the Personal Ordinariates established under the without a congregation according to Divine Worship. Apostolic Constitution Anglicanorum coetibus. As such, it gives expression to and preserves for Catholic worship the worthy Anglican liturgical In cases of pastoral necessity or in the absence of a priest incardinated in patrimony, understood as that which has nourished the Catholic faith an Ordinariate, any Catholic priest in good standing may celebrate the throughout the history of the Anglican tradition and prompted aspirations Holy Eucharist according to Divine Worship for members of the Ordinariate towards ecclesial unity. who request it. For example, since the parishes of the Ordinariate are often spread out over a large geographic territory, the pastor of an Ordinariate parish may ask a priest at a nearby diocesan parish to fill in during illness or Is the liturgical provision for the Ordinariates its own proper vacation leave. 2 Rite? 6 Can any priest concelebrate Mass according to Divine Worship? No. The Anglican liturgical tradition draws on the English monastic tradition and develops entirely out of the context of the Roman Rite. The Yes. Any Catholic priest may concelebrate Mass according to Divine Worship.
    [Show full text]
  • Anglican Way Vol 37, No 1
    ANGLICAN WAY Formerly Mandate, the magazine of the Prayer Book Society Volume 37 Number 1 March 2014 In ThIs Issue Reflections from 2the Editor’s Desk ACNA’s New 4 Formularies Why English Theology and 5 Churchmanship Are Hopelessly Weak An Exchange with John Warwick 6 Montgomery Final Response by John Warwick 10 Montgomery ’28BCP: In Defense of the Book of 11 Common Prayer— The Early Days Children, Confirmation and 13 Communion— A Response Where Is the 1928 BCP the “Liturgical 15 Standard”? Book Review of Worshipping Trinity 17 by Robin Parry 18 Time and Holiness Contemplating 19 Ambition in Lent 20 Lent Reflections FROM THEEditor’s Desk Roberta Bayer, Ph.D., Assistant Professor, Patrick Henry College, Purcellville, Virginia Neither ought other men’s abuse of Lent the church, but the scandal that we bring upon the Spoil the good use; lest by that argument church ourselves. We forfeit all our Creed. If he could find reason to upbraid himself for Lent, George Herbert bitterness, a man who was just and righteous from We need your all accounts, then so should we. There are ordinary Anglicans who might consider all the fighting about hurch seasons and worldly seasons are not at gifts in order to doctrine and morals that fill the news and the pews one. The ordinary pace of life does not allow as just something to be ignored, while others might carry out your one to keep the fast of Lent—the spring festi- consider it a reason to leave, to forfeit the creed. There mandate to Cvals, the renewal of the sports season, my son’s Spring is good reason not to focus on scandal but simply to Prom—none seem appropriate to the season of Lent.
    [Show full text]
  • What's Wrong with You: Seven Logical Steps to Understanding Emotional Illusions, Benjamin Fry 2004, 0976121409, 9780976121404. Y
    What's Wrong with You: Seven Logical Steps to Understanding Emotional Illusions, Benjamin Fry 2004, 0976121409, 9780976121404. You are probably familiar with audiences? responses to very convincing magic tricks. People respond with incredulity to great illusions. They sit there thinking ?how did he do that?? In the absence of an answer, they begin to take seriously the idea that something unexplained is going on. And this is where the fear sets in.You are the same. You observe your own emotions at times with similar incredulity. But this time the discomfort and the fear is more personal, and unlike the magician?s audience, you can?t run away.Now imagine that you were told exactly how the magician performs his illusion, then watched it again. You wouldn?t feel a moment?s discomfort. The same resolution can be offered for your own internal mysteries, but the question here to ask is not, ?how did he do that?? but instead, ?what?s wrong with me??What?s Wrong With You? answers that question and by the time you finish it, you too will be able to observe your own emotional illusions with the peace of mind of a knowledgeable spectator.It outlines seven logical steps which will teach your conscious mind an awareness of your own emotional condition. It includes extensive case studies from the author's life and answers from his on how to apply the techniques to others. The Sparrow Book of Record-breakers, Pamela Cleaver 1981, 0099260107, 9780099260103. God's Spirit: For Those Who Would Be Glad, George Birdie Mathes 2012, 0988225026, 9780988225022.
    [Show full text]
  • Order for Holy Communion
    The Order for Holy Communion And the angel saith unto me, “Write this: Blessed are they which are called unto the marriage supper of the Lamb.” Revelation 19:9 Bold text is said by everyone in the congregation. Red text, called rubrics, offers instructions on how to preform the liturgy. A red cross † inserted in the text marks instances when it is customary to make the sign of the cross. Each hymn number is listed in the bulletin and on the hymn board on the right front wall of the Nave. Regarding postures, as a general rule we stand to sing, sit to listen and kneel to pray. Anglican Moments: The Lord’s Supper The Order for the Administration of is called by many names; Holy The Lord’s Supper Communion, the Eucharist, the Mass, etc. It is also called or The Divine Liturgy. The Greek word liturgy means “the Holy Communion work of the people” referring to the responsibilities of good citizens. The celebration of the Lord’s Supper is the “work of the people of God”, the responsibility of the citizens of heaven. The Opening Acclamation The Liturgy of our Church is called Priest Blessed be God: † the Father, the Son Divine because it is and the Holy Ghost; patterned after the worship of heaven. Response And blessed be his Kingdom, now See Ex 25:40 and and forever. Amen. Rev 1:19 With this Opening The Processional Hymn Acclamation we acknowledge the The Introit Anglican Missal purpose and end of our journey; the Kingdom of God. The First Salutation BCP p.
    [Show full text]
  • A Guide to the Use of the 1928 Book of Common Prayer Anglican Theology You Should Go to the Very End of the BCP (Pp
    A Guide to the Use of the 1928 Book of Common Prayer Anglican theology you should go to the very end of the BCP (pp. 603-11) where you will find The Thirty-Nine Articles of the Articles of Religion . by Central to daily prayer are The Psalter or Psalms of David (pp. 345-525). The Archdeacon Alan M. Koller wording may prove difficult for some since its translation from the Hebrew predates the King James Bible. Nevertheless, the continual reading and rereading of them will bring Introduction about a familiarity that will be a source of comfort. For a visitor to one of churches, the prospect of following the Book of Common Pp. 529-574 contain The Form and Matter of Making, Ordaining, and Prayer can appear to be daunting. Even to those who have been parishioners in one of our Consecrating Bishops, Priests, and Deacons , The Litany and Suffrages for Ordinations , The churches, the BCP can still be a bit mysterious. While there are many books describing the Consecration of a Church or Chapel, and An Office of Institution of Ministers into Parishes history and theology of the BCP, there are very few published items that are really helpful or Churches. These are important for those pursuing Holy Orders, but are not really in providing guidance to the person in the pew. The purpose of this monograph is to pertinent to the laity. provide such a guide to help individuals discover the beauty of the BCP and to enable them to treasure it as a friend. We will begin by looking at the BCP as a whole, then examine Morning and Evening Prayer the Morning and Evening Prayer and the service of Holy Communion, and, finally, other Since most of our churches celebrate Holy Communion every Sunday, there are helpful offices contained therein.
    [Show full text]
  • ABSTRACT Anglo-Catholics, and Specifically Those in the Anglican Catholic Church (ACC), a Continuing Or Traditionalist Anglican
    1 ABSTRACT Anglo-Catholics, and specifically those in the Anglican Catholic Church (ACC), a Continuing or Traditionalist Anglican Church, have asserted that the only legitimate doctrine of the Eucharistic Presence is a “realistic” one. A Biblically, historically, and doctrinally sensitive examination, however, of Anglican formularies (the Articles of Religion, the Ordinal, and the Book of Common Prayer–representing the doctrine, discipline, and worship of the Anglican Church) demonstrates that they do not teach this doctrine, that the Formularies were written purposely to exclude medieval “realistic” interpretations of the Presence, that the authentic Anglican doctrine of the Presence of Christ in the Lord’s Supper is one of “dynamic symbolism,” and that a “realistic” doctrine of Eucharist is a 19th century innovation and importation into the Anglican Church. The Anglo-Catholic adoption of “Benediction of the Blessed Sacrament” is used as a test case, criticized, and found severely wanting. A positive appreciation and evaluation of the classic Anglican doctrine (following Ridley, Cranmer, Jewel, Hooker, Jeremy Taylor, Cosin, the Nonjurors, and the Wesleys) and its attendant spirituality is given.. The baleful effects of an overly “realistic” view of the Sacrament as adopted by Anglo-Catholics are traced in the pseudo-historical apologetics of the ACC; its infelicitous effects on the ACC’s relations to other Continuing Anglican churches and to other non-Roman Catholic groups are examined. A conscious re-dedication of the ACC to its Reformation heritage and doctrines is necessary, and a new dedication to bettering pan-Anglican and ecumenical relationships is required. SUGGESTED LIBRARY OF CONGRESS CATALOGING Barber, Philip E.
    [Show full text]
  • A Missal for the Ordinariates: the Work of the Anglicanae Traditiones Interdicasterial Commission Steven J
    Antiphon 19.2 (2015) 116–131 A Missal for the Ordinariates: The Work of the Anglicanae Traditiones Interdicasterial Commission Steven J. Lopes The Apostolic Constitution Anglicanorum Coetibus, published by Pope Benedict XVI in 2009, made ample provision for the in- corporation of Anglican liturgical and spiritual patrimony into Catholic worship.1 The Constitution notes that, while the new Ordinariates for Anglicans entering into full communion with the Catholic Church may always celebrate the sacred liturgy accord- ing to the Roman Rite, Article III also grants these communities the faculty: to celebrate the Holy Eucharist and the other Sacraments, the Liturgy of the Hours and other liturgical celebrations according to the liturgical books proper to the Anglican tradition, which have been approved by the Holy See, so as to maintain the liturgical, spiritual and pastoral traditions of the Anglican Com- munion within the Catholic Church, as a precious gift nour- ishing the faith of the members of the Ordinariate and as a treasure to be shared.2 The implementation of this provision was entrusted to an in- terdicasterial commission named Anglicanae Traditiones, formed 1 It might be more appropriate to speak of a Catholic re-incorpo- ration of Anglican liturgical and spiritual patrimony, as this patrimony has its clear origin in the Roman Rite. On this point, see Hans-Jürgen Feulner, “‘Anglican Use of the Roman Rite’? The Unity of the Liturgy in the Diversity of its Rites and Forms,” in Antiphon 17 (2013) 31–72, with ample bibliographical documentation. 2 Pope Benedict XVI, Apostolic Constitution on Providing for Personal Ordinariates for Anglicans Entering into Full Communion with the Catholic Church Anglicanorum Coetibus (4 November 2009) Art.
    [Show full text]
  • Ordinary, Extraordinary, Or Tertium Quid?The Reverend Monsignor Andrew Burnham, Assistant to the Ordinary
    The Liturgy of the Ordinariates: Ordinary, Extraordinary, or Tertium Quid?The Reverend Monsignor Andrew Burnham, Assistant to the Ordinary This paper was delivered to the 2012 meeting of the Centre International d’Etudes Liturgiques UK (CIEL UK) at the Brompton Oratory on Saturday 24 November 2012 On 4th November 2009, the feast of that leading reformer and Counter-Reformation divine, St Charles Borromeo, the Apostolic Constitution Anglicanorum cœtibus was promulged. It was a momentous document, not least because of the new place it gave to Anglican liturgy within the family of the Latin Rite. Thus, we read in ¶5 section 3: Not excluding liturgical celebrations according to the Roman Rite, the Ordinariate has the faculty to celebrate the Holy Eucharist and the other Sacraments, the Liturgy of the Hours and other liturgical celebrations according to the liturgical books proper to the Anglican tradition, which have been approved by the Holy See, so as to maintain the liturgical, spiritual and pastoral traditions of the Anglican Communion within the Catholic Church, as a precious gift nourishing the faith of the members of the Ordinariate and as a treasure to be shared. This is a one and sufUicient primary source and reference point for our enquiry this afternoon. There are two lines of enquiry. First, what ‘liturgical books proper to the Anglican tradition…have been approved by the Holy See’. Second, what liturgical books are likely to emerge with the approval of the Holy See. There are simple answers and there are ever more complex ones. The simple ones Uirst: the only liturgical book proper to the Anglican tradition which has been approved by the Holy See is the Book of Divine Worship (BDW).
    [Show full text]
  • The Anglican Use Gradual
    THE ANGLICAN USE GRADUAL ADAPTED BY C. DAVID BURT PARTRIDGE HILL PRESS MANSFIELD, MASSACHUSETTS 2006 First Edition 2004 Corrected Version, March 17, 2006 Printed by Partridge Hill Press Mansfield, MA Copyright © 2004 All rights reserved. For permission to use this material obtained on line, contact [email protected] PREFACE Since the reform of the Latin Rite in the 1960’s, the use of a three-year cycle for the Eucharistic Lectionary has necessitated a reorganization of the minor propers of the Mass. The Graduale Romanum published by Solesmes in 1979 has provided the Latin chant for the Mass, but there has existed no English version. The great work of the Rev. G. H. Palmer and Francis Burgess, early in the last century, to provide plainchant settings for the music of the liturgy, endowed the English-speaking world with a rich corpus of chant. It is to be lamented that the Catholic Church did not draw on this heritage when the Mass began to be celebrated in the vernacular. The insistence on “modernized” English made this impossible. At the same time, the An- glican Communion was engaged in its own liturgical upheaval, and in America the traditional Book of Common Prayer was replaced by a liturgy using more modern English. The Coverdale Psalter of the Prayerbook was replaced with a modern English Psalter. This has all led to the desuetude of The Plainchant Gradual of Palmer and Burgess and The English Gradual of Francis Burgess. Nevertheless, the Pastoral Provision for Anglicans in the Roman Catholic Church and the many traditionalist churches that use the Anglican liturgy have re-awakened the need for a revision of the Gradual in English.
    [Show full text]
  • The Credo the Rt
    The Diocese of the Mid-Atlantic States Of the Anglican Catholic Church The credo The Rt. Rev’d D. Francis Lerow, Managing Editor The Rev’d T.L. Crowder, Content Editor Feast of the Forty Holy Martyrs 10 March, A.D. 2014 The Crozier The Right Rev’d D. Francis Lerow, Bishop Ordinary On the side of Evangelism and the Handheld Device Do people read these days? I think they do… a lot. I also suspect that, if you are over the age of forty, there is a pretty good chance you can read a long paper article or maybe even a big paper book. This is not to say or make a judgment that the young don’t read, or that it is better to read a hard bound book than a book on a hand held device. All I am trying to say is that most young people are pretty much buried in their IPod’s, MiPads, and I-Phones. Yet, I think they read a lot from those very small devices. How, I don’t know. But they do. The days of the large library in the home is becoming a passing relic, something to honor and give homage to, and is nice to look at. The library in your fellowship hall and Priest’s study, that once provided a sense of dignity and intelligence, is replaced by one hand held device. The printed word on paper has done much to pass along the life of the Church to a future generation. Some of my most prized possessions are the oldest… smelliest… theological books on my library shelf, and for some reason, even the ones with the worst theology have some honor because of their age, if not their content.
    [Show full text]
  • The Centurion
    The Centurion The Parish Magazine of St. Alban’s Church 1011 Old Joppa Road, Joppa, Maryland, 21085 JULY 2011 THE PARISH MAGAZINE OF ST. ALBAN’S ANGLICAN CHURCH JULY 2011 From the Rector Whither Anglicanism? My dear People: of those who switch to a different church and This month our diocese and province is meeting tradition experience “buyer’s remorse” down the in synod at Atlanta, Georgia. In the United States road. They find that they miss the beautiful and the Anglican Province of America consists of three profound liturgy of the Book of Common Prayer, dioceses: an eastern diocese (DEUS), a mid-western the solemn language of the King James Bible, the diocese (DMA), and a western diocese (DOW). Our great hymns of the faith, and many other hallmarks diocesan bishop, the Most Rev’d. Walter H. of traditional Anglicanism. Grundorf, also serves as presiding bishop of the All of this raises an important point: namely province. This may seem like an incredible burden that, despite her current problems, the classical for one man to bear - and perhaps it is. But we Anglican tradition still speaks to many millions of should consider that our entire province in the people, and that she has an important role to play in United States is probably no more than 150 the Christian world and the mission of the Church churches! So we are a very small church. today. There are many people who are looking for a Many people new to our church are surprised to Church that is truly Catholic yet reformed; that is find out just how small we are.
    [Show full text]
  • What Is the Holy Catholic Church (Anglican Rite)?
    What is the Holy Catholic Church (Anglican Rite)? The Holy Catholic Church (Anglican Rite) is Catholic, because it accepts the doctrines of the ancient Church, which have been “believed everywhere, always, and by all.” We are, obviously, Catholic Christians, but not Roman Catholics. Christians in the Eastern and Western Rites of the Orthodox Church would claim to be Catholics. But, by virtue of that claim, they would not consider themselves to be Roman Catholics. The Holy Catholic Church (Anglican Rite) is not a Protestant church nor a Roman Catholic church, but a via media, true to the meaning of Anglicanism. Anglicanism: What it is and is not Anglican means “English.” In other words, members of the Holy Catholic Church (Anglican Rite) are Christians who have an English liturgical and theological heritage—a spiritual heritage and an ancestral connection to the Church in England. A unique balance between Evangelical and Catholic, between Word and Sacrament, is associated with the Anglican branch of Christianity. While the Episcopal Church of the United States (ECUSA) was the first Anglican church in the United States, others have come into existence, as long ago as the mid-nineteenth century, and as recently as during the last twenty years. The Holy Catholic Church (Anglican Rite) accepts the teachings of the Undivided Church, the Church of the first millennium of church history. From the Day of Pentecost, when the Church of Christ was born, to the Great Schism in 1054 A. D., the Church was truly Catholic: one in faith and doctrine, even though there were liturgical differences between the Eastern and Western Churches.
    [Show full text]