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.
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.
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
Earlier posts mentioned “ministry partnership” as an example of a third relationship for Anglican churches that neither wish “full-communion” nor strict a “non-involvement” with ACNA or like jurisdictions. Is it possible for Continuers to cooperate with ‘orthodox’ parishes, dioceses, and (sub)provinces who have ties to Canterbury yet themselves resist the ordering of women as priests and bishops, as Affirmation’s preamble suggests? The question sadly becomes polarized between two extremes (“full merger” or “ecclesiastical abstinence”) while graded possibilities exist with ACNA and even some TEC. Ministry partnership is used today among pro-unity continuers (i.e., FACA aligned churches like EMC, APA, ACA, and DHC) who are open to helping ACNA. However, what duties accompany Ministry Partnership (MP) is murky. This post is an attempt to define MP status by looking at ACNA (and related) documents.
The history of the Continuum has been marked by on-and-off ecumenicism with “orthodox” parts of TEC, these being dioceses and parishes that have more or less suppressed women’s ordination. In the course of this ecumenicism two opinions emerge. The first opinion recognizes various degrees WO has been accepted, holding out a possibility that certain quarters of realignment Anglicanism might reverse ordinations into priesthood or even diaconate. The second is certain that wrong intent and compromise of sacramental integrity automatically nullifies every charism for Holy Orders, making extreme disassociation with respect to neo-Anglicanism necessary. Since the receding of FACA, the latter opinion has made headway among Continuing churches, justifying de facto policies of strict non-involvement (1). Non-involvement has direct bearing upon the future of North American Anglicanism, hindering what might be dubbed “solidarity” with faithful parts struggling in Lambeth.
A recent APA 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, in Brockton MA, 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. Continue reading
At the Continuum blog the Reverend Robert Hart believes the 39 Articles has implicit authority inside the Anglican Catholic Church (ACC) by way of the 1893 Solemn Declaration, found in the 1962 Canadian BCP. Though the ACC approves use of the Canadian prayer book, where contradictions arise the ACC’s highly adapted Solemn Declaration (see below) and unusual C&C trump. Nonetheless, Fathers Hart and Wells have based their up-coming manuscript (The Laymen’s Guide) upon the very existence of the 1893 declaration at the front of the 1962 BCP. While this is a questionable interpretation, Hart and Wells are both correct to focus upon Solemn Declarations as markers of Anglican orthodoxy. Continue reading
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 relatively late in making, 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 an episcopal 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 example Anglicans who face a similar tundra of vacuous faith and order today may gleam valuable pointers.