Orthodox Anglicanism

Longer St. Micheal prayer

2008-07-29T22:46:00.000-07:00

Original - Prayer to St. Michael

“O Glorious Prince of the heavenly host, St. Michael the Archangel, defend us in the battle and in the terrible warfare that we are waging against the principalities and powers, against the rulers of this world of darkness, against the evil spirits. Come to the aid of man, whom Almighty God created immortal, made in His own image and likeness, and redeemed at a great price from the tyranny of Satan.

“Fight this day the battle of the Lord, together with the holy angels, as already thou hast fought the leader of the proud angels, Lucifer, and his apostate host, who were powerless to resist thee, nor was there place for them any longer in Heaven. That cruel, ancient serpent, who is called the devil or Satan who seduces the whole world, was cast into the abyss with his angels. Behold, this primeval enemy and slayer of men has taken courage. Transformed into an angel of light, he wanders about with all the multitude of wicked spirits, invading the earth in order to blot out the name of God and of His Christ, to seize upon, slay and cast into eternal perdition souls destined for the crown of eternal glory. This wicked dragon pours out, as a most impure flood, the venom of his malice on men of depraved mind and corrupt heart, the spirit of lying, of impiety, of blasphemy, and the pestilent breath of impurity, and of every vice and iniquity.

“These most crafty enemies have filled and inebriated with gall and bitterness the Church, the spouse of the immaculate Lamb, and have laid impious hands on her most sacred possessions. In the Holy Place itself, where the See of Holy Peter and the Chair of Truth has been set up as the light of the world, they have raised the throne of their abominable impiety, with the iniquitous design that when the Pastor has been struck, the sheep may be.

“Arise then, O invincible Prince, bring help against the attacks of the lost spirits to the people of God, and give them the victory. They venerate thee as their protector and patron; in thee holy Church glories as her defense against the malicious power of hell; to thee has God entrusted the souls of men to be established in heavenly beatitude. Oh, pray to the God of peace that He may put Satan under our feet, so far conquered that he may no longer be able to hold men in captivity and harm the Church. Offer our prayers in the sight of the Most High, so that they may quickly find mercy in the sight of the Lord; and vanquishing the dragon, the ancient serpent, who is the devil and Satan, do thou again make him captive in the abyss, that he may no longer seduce the nations. Amen.

V. Behold the Cross of the Lord; be scattered ye hostile powers.
R. The Lion of the tribe of Judah has conquered the root of David.
V. Let Thy mercies be upon us, O Lord.
R. As we have hoped in Thee.
V. O Lord, hear my prayer.
R. And let my cry come unto Thee.

Let us pray.

O God, the Father of our Lord Jesus Christ, we call upon Thy holy Name, and as supplicants, we implore Thy clemency, that by the intercession of Mary, ever Virgin Immaculate and our Mother, and of the glorious St. Michael the Archangel, Thou wouldst deign to help us against Satan and all the other unclean spirits who wander about the world for the injury of the human race and the ruin of souls. Amen.”

exorcism again

2008-07-29T22:45:00.001-07:00

These are some of the prayers of exorcism from the Book of Needs. The first two would be read by a priest but it would certainly not hurt to pray them in support of the priest. Exorcism can be very disturbing however, and sometimes longer prayers are difficult becasue of the constant distraction. I recommend the Jesus Prayer. It is short and it is powerful.

O God of gods and Lord of lords, Creator of the fiery ranks, and Fashioner of the fleshless powers, the Artisan of heavenly things and those under the heavens, Whom no man has seen, nor is able to see, Whom all creation fears: Into the dark depths of Hell You hurled the commander who had become proud, and who, because of his disobedient service, was cast down from the height to earth, as well as the angels that fell away with him, all having become evil demons. Grant that this my exorcism being performed in Your awesome name, be terrible to the Master of evil and to all his minions who had fallen with him from the height of brightness. Drive him into banishment, commanding him to depart hence, so that no harm might be worked against Your sealed Image. And, as You have commanded, let those who are sealed receive the strength to tread upon serpents and scorpions, and upon all power of the Enemy. For manifested, hymned, and glorified with fear, by everything that has breath is Your most holy Name: of the Father, and of the Son, and of the Holy Spirit, now and ever and into ages of ages. Amen.

0 Lord God of our salvation, Son of the living God, Who art upborne by the cherubim and art infinitely more exalted than all the principalities and virtues, powers and dominions: Thou art great and fillest all around Thee with dread; Thou art He that set heaven like a chamber; Thou art He that created the earth in Thy might and hast ordered the universe in Thy wisdom, Who hast shaken the nethermost parts of the earth from their foundations and made its pillars immovable, Who speakest to the sun, and it shineth not; Who sealest the stars; Who forbiddest the sea, and driest it up; Whose wrath melteth the principalities and virtues; by Whose power the rocks are ground to powder! Thou didst break down the gates of bronze, and the gates of iron didst Thou destroy; Thou didst bind mighty [Satan] and didst shatter his vessels; by Thy Cross didst Thou cast down the tyrant [of hell], didst draw forth the serpent with the hook of Thine incarnation and, having set him in Tartarus, didst bind him with bonds of darkness. Therefore, 0 Lord, Thou confirmation of them that place their hope on Thee, mighty rampart of them that trust in Thee: drive away, put to flight and cause to depart every machination of the devil and every satanic assault, every attack of the adversary and oppressive power, from this roof and from them that are sheltered thereby and walk about beneath it, who bear the sign of the victory of Thy Cross, which terrifieth the demons, and who call upon Thy good name. Yea, 0 Lord, Who expelled a legion of demons and commanded the deaf and dumb demon and the unclean possessing spirit to depart from man and to leave, never to return; Who destroyest all the array of our invisible foes, Who hast made wise the faithful who know Thee, [saying]: Behold, I give you power to tred on serpents and scorpions, and over all the power of the enemy: do Thou Thyself, 0 Master, Who art beyond all harm and temptation, preserve all who are in this habitation, delivering them from terror by night and the arrow that flieth by day, from the thing that walketh in darkness, from the mishap and demon of noonday; that Thy servants, handmaids and children, who enjoy Thine aid, may all, in oneness of mind, faithfully chant as with one voice: the Lord is my helper and I will not fear what man shall do unto me; and again: I will fear no evil, for Thou art with me.
For Thou, 0 God, art my confirmation, the mighty Lord, the prince of peace, the Father of the age to come, and Thy kingdom is eternal; and Thine alone is the kingdom, and the power, and the glory, with the Father and the Holy Spirit, now and ever, and unto the ages of ages. Amen.

Lord Jesus Christ, the Son of God, having struck down the ancient serpent and bound him in Tartarus by bonds of darkness, protect me from his snares. Through the prayers of our Most Holy Lady, the Theotokos and Ever-virgin Mary, of the holy Archangel Michael and all the Heavenly hosts, of the holy Prophet and Baptist John, of the holy Evangelist John the Theologian, of the holy Martyr Cyprian and the Martyr Justinia, of St. Nicholas the wonderworker, of St. Nikita of Novgorod, of St. John of Shanghai and San Francisco, the wonderworker … and of all the saints, by the power of the life-giving Cross and by the intercession of my Guardian Angel, deliver me from evil spirits, from cunning people, from sorcery, curses, the evil eye, and from any slanders of the enemy. By Thine almighty power preserve me from evil, so that I, enlightened by Thy light, may safely reach the quiet anchorage of the Heavenly Kingdom and there eternally thank Thee, my Savior, together with Thine unoriginate Father and Thy Most Holy and Life-giving Spirit. Amen.

Not schism but revolution

2008-05-06T10:07:00.000-07:00

Not schism but revolution

August 30th, 2007 Posted in Uncategorized |

by Chris Sugden in Evangelicals Now, September 2007

Revolution in common parlance is an overthrow of the existing order. But when a wheel has completed one revolution, a point on its circumference has returned to its point of origin. And a revolution is a return to the beginning, a restoration.

What we are in the middle of now in the Anglican Communion is not schism or separation, but a revolution. In the last decades, the Communion has been increasingly under the dominance of leadership which is over-influenced by the assumptions of western intellectual culture through the dominant role of the Church of England and ECUSA. People are now saying publicly that this unrepresentative dominance must end.

Archbishop Orombi of Uganda has said However we come to understand the current crisis in Anglicanism, this much is apparent: The younger churches of Anglican Christianity will shape what it means to be Anglican. The long season of British hegemony is over.

The reason there is a global Anglicanism today is that Anglicans were compelled by the Word of God to share the gospel throughout the expanding British Empire and beyond. In the absence today of such a convenient infrastructure, the future of the Anglican Communion is found in embracing the key Reformation and evangelical principles that have had such an impact in Uganda. Without a commitment to the authority of the Word of God, a confidence in a God who acts in the world, and a conviction of the necessity of repentance and of a personal relationship with Jesus Christ, we will be hard-pressed as a communion to revive and advance our apostolic and missionary calling as a church.” [Read here->http://www.firstthings.com/article.php3?id_article=6002]

In other words, the future is to be found in returning to the key Reformation and evangelical principles that are the strength and core of the Anglican expression of Christian faith.

Bishop Duncan said publicly in July: Never, ever has he (the Archbishop of Canterbury) spoken publicly in defense of the orthodox in the United States, adding that the cost is his office. To lose that historic office is a cost of such magnitude that God must be doing a new thing, he said.

In other words, since the Archbishop of Canterbury has not provided for the safe oversight of the orthodox in the United States, he has forfeited his role as the one who gathers the Communion. This has become further obvious with the refusal of the invitation to the Lambeth Conference by the leaders of over half the Anglicans in the world and the questioning by some English bishops as to whether they will attend.

So are we seeing a schism or a revolution? A long overdue development is taking place, namely that significant and meaningful leadership is now being given in the Anglican Communion by Christians from Africa and Asia. This is being expressed in the very practical issues of first determining to stand by the teaching of the Communion; secondly refusing to attend a dumbed-down Lambeth Conference which will not address this issue decisively and which will include those who have deliberately defied that teaching; and thirdly by providing the orthodox oversight that orthodox Anglicans are requesting.

One facet of many revolutions is that the old leadership gets increasingly out of touch with reality. The Archbishop of York noted recently about the Episcopal Church. I havent found that in Ecusa (sic) or in Canada, where I was recently, they have any doubts in their understanding of God which is very different from anybody. What they have quarreled about is the nature of sexual ethics.

David Anderson has responded [Read here->http://www.anglican-mainstream.net/?p=1960]

â€œJohn Sentamu hasnâ€™t looked or listened hard enough. The battle, at least in North America, is over core doctrine and belief: who Jesus is and what authority Holy Scripture has.â€

We are seeing before our eyes a revolution in leadership. The Communion will remain, but the form and the leadership will change just as the 13 American colonies remained, but their form and leadership changed.

Archangel Prayers

2008-04-30T11:17:00.000-07:00

Saint Raphael
Blessed Saint Raphael, Archangel,
We beseech thee to help us in all our needs and trials of this life,
as thou, through the power of God, didst restore sight and give guidance to young Tobit.
We humbly seek thine aid and intercession,
that our souls may be healed,
our bodies protected from all ills,
and that through divine grace we may be made fit
to dwell in the eternal Glory of God in heaven. Amen.

Saint Gabriel
Blessed Saint Gabriel, Archangel
We beseech thee to intercede for us at the throne of divine mercy:
As thou didst announce to Mary the mystery of the Incarnation,
so through thy prayers may we receive strength of faith and
courage of spirit, and thus find favor with God and redemption through Christ Our Lord.
May we sing the praise of God our Savior with the angels and saints in heaven
forever and ever. Amen.

ST. URIEL THE ARCHANGEL
Oh holy St. Uriel, intercede for us that our hearts may burn with the fire of the Sacred Heart of Jesus. Assist us in co-operating with the graces of our confirmation that the gifts of the Holy Spirit may bear much fruit in our souls. Obtain for us the grace to use the sword of truth to pare away all that is not in conformity to the most adorable Will of God in our lives, that we may fully participate in the army of the Church

Rituale Romanum 1962 Exorcism Rite

2008-04-30T11:13:00.000-07:00

EXORCISM
INTRODUCTION

That there is a world of demons is a teaching of revealed religion which is perfectly clear to all who know Sacred Scripture and respect and accept its word as inspired of God. It is part of the whole Christian-Judaeo heritage. There are some who hold that even if revelation were not so absolute, an inference of the existence of evil spirits can be drawn from the magnitude of evil in the world. They say that human malice and depravity even at its worst is not sufficient to account for it, and it must be concluded that the devil is a real person and that his sway is tremendous. As Francois Mauriac writes in his life of St. Margaret of Cortona: "Evil is Someone, Someone who is multiple and whose name is legion.... It is one thing to be in the realm of the demons, as we all are when we have lost the state of grace, and quite another to be held and surrounded, literally possessed by him."

One gets the impression that the teaching about the devil's existence is not a particularly popular one in our time. C. S. Lewis in his "Screwtape Letters" says something to the effect that if the little inexperienced novice devils, about to start out on their work of seducing men, can convince men that the devil does not exist, then half the battle is already won.

The first book of the Holy Bible recounts the seduction of Adam and Eve by the Prince of Darkness; but it is to the last book that we must go for his origin. "Then war broke out in heaven. Michael and his angels had to fight the dragon; the dragon fought, and so did his angels. But they were defeated, and a place was no longer found for them in heaven. That huge dragon, the ancient serpent, was hurled down, he who is called the devil and Satan, he who leads the whole world astray. He was hurled down to death, and his angels were hurled down with him."[1]

Christ our Lord overcame Satan on the cross, and ever since the latter's empire is shaken. Man is delivered from the power of darkness and transferred to the kingdom of the Son. Yet the devil is not completely vanquished or trodden underfoot once for all, and the warfare against him is carried out by Christ and His Church until the end of time. Therefore, St. Paul is prompted to admonish us: "Put on all the armor that God has forged, that you may be able to make a stand against the devil's cunning tricks. Our wrestling is not against weak human nature, but against the Principalities and the Powers, against those that rule the world of darkness, the wicked spirits that belong to an order higher than ours.... With all this take up the shield of faith, with which you will be enabled to put out all the flaming arrows of the wicked enemy."[2]

Against these unclean spirits the Church uses as her weapons prayers, blessings, holy water, and other sacramentals to combat the ordinary power that the former wield over men. But apart from this ordinary and general power that Providence allows Satan there is also a special and terrible satanic influence called possession--the domination by the demon over man's bodily organs and his lower spiritual faculties. In later Christian times the term obsession is used instead of possession, the former connoting a lesser kind of demonic disturbance. That Christ reckoned with this satanic power in the same way that the Church has throughout her centuries is evident from the New Testament; see for example Mt 9.32-34, Lk 8.2, Mk 9.13 ff.

To be possessed can mean that Satan has gained mastery over the will so devastatingly that sinfulness passes beyond ordinary depravity in the world, and its cause must be sought in a power above the order of nature. To be possessed can mean that Satan has beclouded the intellect, so that the light of faith cannot illuminate it. To be possessed can mean that Satan has befuddled a person's reason; in fact, simple and superstitious folk have wrongly made lunacy synonymous with diabolical infestation. In some instances of possession recounted in the New Testament, molestation by the devil is manifested in various disturbances of the human body itself, where he has gained control over a man's sight, hearing, speech, or the physical organism in general.[3]

Christ handed down to the Church the power He once exercised over demons. The early Christians were deeply influenced by what they had learned of their Master's dealing with evil spirits, and there was on their part frequent use of the charismatic gifts of healing the sick and driving out devils. But the prayers and forms used for exorcism in the first centuries have not come down to us, outside the ones used in baptism. Exorcism became part of the baptismal rite somewhere around 200 A.D. Thus the ancient liturgical records which date from the third century those dealing with baptism, give us the early Christians' belief about Satan and his intervention in the affairs of man. In the devil's hatred for God he turned on man, who is made in God's image. In consequence of original sin men are no longer temples of the Holy Spirit but rather the habitations of the demon. Not too much distinction is made between the possessed and the unbaptized. Isidore of Seville puts both on the same level, and says that exorcism is the ceremony of banishing the most wicked influence of the devil from catechumens and possessed alike.[4]

It is difficult to fix precisely the time of origin of a special rite for exorcism. The evidence would indicate that in the early Church acts of exorcism consisted mainly in the sign of the cross, invoking the name of Jesus, and renunciations of Satan and adjurations and threats uttered against him. But later on, especially in the Latin Church, the rites of exorcism become more and more numerous, until in the highly imaginative Middle Ages there is actually a profusion of them. To this period we must attribute beliefs and practices which are superstitious to an extreme. Devils are believed to exist in the guise of certain material bodies. Demonic possession is confounded with epilepsy and other mental or psychic disorders. Rituals of this time prescribe that the subject remain in the presence of the exorcist throughout the period of exorcism, that he observe a strict fast and limit his diet to blessed water, salt, and vegetables, that he wear new clothes, that he abstain from the marital act. No less complicated are the injunctions for the exorcist. And by the time we come to the fourteenth century magical practices have been introduced into the ceremonies.

No doubt the present rite for exorcism will undergo improvement and revision along with the general revision of the liturgical books recommended by Vatican Council II. But compared to former times the rite as given in the Roman Ritual today is characterized by great sobriety. Some minds might still discern traces of a certain naivete, yet at any rate it has been purged of the unfortunate accretions of a period ruled much more by human credulity than by the unadulterated doctrine of the Church. No longer, for example, does the official text afford any grounds for the erroneous notion that diabolical possession is necessarily a divine retribution visited upon a grievous sinner. God allows this terrible evil in His wisdom without the afflicted person being necessarily at fault. It is one thing to have fallen into the slavery of sin or to be afflicted with a bodily or mental infirmity, and quite another to have the devil enter into a man and take possession of him.

The general rules for exorcism that follow are a clear indication that we have come a long way from the superstitious notions that prevailed in the era of the Middle Ages. Noteworthy among these rules are the ones that direct that the parties concerned should have recourse to the holy sacraments, and that the sacred words of Holy Writ should be employed rather than any forms devised by the exorcist or someone else. The instructions given below indicate that the Church has carefully guarded the extraordinary power over Satan committed to her by Christ, and that Catholic exorcism is poles removed from any form of dabbling in the spirit world which springs from human chicanery or malice.

--Translator
ENDNOTES

1. Apoc 12.7-9.

2. Eph 6.12-16.

3. Mk 5:1 ff.

4. "Dictionnaire D'Archeologie Chretienne et de Liturgie," V, Pt. 1, 963 ff.

PART XIII. EXORCISM

CHAPTER I: GENERAL RULES CONCERNING EXORCISM

1. A priest--one who is expressly and particularly authorized by the Ordinary--when he intends to perform an exorcism over persons tormented by the devil, must be properly distinguished for his piety, prudence, and integrity of life. He should fulfill this devout undertaking in all constancy and humility, being utterly immune to any striving for human aggrandizement, and relying, not on his own, but on the divine power. Moreover, he ought to be of mature years, and revered not alone for his office but for his moral qualities.

2. In order to exercise his ministry rightly, he should resort to a great deal more study of the matter (which has to be passed over here for the sake of brevity), by examining approved authors and cases from experience; on the other hand, let him carefully observe the few more important points enumerated here.

3. Especially, he should not believe too readily that a person is possessed by an evil spirit; but he ought to ascertain the signs by which a person possessed can be distinguished from one who is suffering from some illness, especially one of a psychological nature.[1] Signs of possession may be the following: ability to speak with some facility in a strange tongue or to understand it when spoken by another; the faculty of divulging future and hidden events; display of powers which are beyond the subject's age and natural condition; and various other indications which, when taken together as a whole, build up the evidence.

4. In order to understand these matters better, let him inquire of the person possessed, following one or the other act of exorcism, what the latter experienced in his body or soul while the exorcism was being performed, and to learn also what particular words in the form had a more intimidating effect upon the devil, so that hereafter these words may be employed with greater stress and frequency.

5. He will be on his guard against the arts and subterfuges which the evil spirits are wont to use in deceiving the exorcist. For oft times they give deceptive answers and make it difficult to understand them, so that the exorcist might tire and give up, or so it might appear that the afflicted one is in no wise possessed by the devil.

6. Once in a while, after they are already recognized, they conceal themselves and leave the body practically free from every molestation, so that the victim believes himself completely delivered. Yet the exorcist may not desist until he sees the signs of deliverance.

7. At times, moreover, the evil spirits place whatever obstacles they can in the way, so that the patient may not submit to exorcism, or they try to convince him that his affliction is a natural one. Meanwhile, during the exorcism, they cause him to fall asleep, and dangle some illusion before him, while they seclude themselves, so that the afflicted one appears to be freed.

8. Some reveal a crime which has been committed and the perpetrators thereof, as well as the means of putting an end to it. Yet the afflicted person must beware of having recourse on this account to sorcerers or necromancers or to any parties except the ministers of the Church, or of making use of any superstitious or forbidden practice.

9. Sometimes the devil will leave the possessed person in peace and even allow him to receive the holy Eucharist, to make it appear that he has departed. In fact, the arts and frauds of the evil one for deceiving a man are innumerable. For this reason the exorcist must be on his guard not to fall into this trap.

10. Therefore, he will be mindful of the words of our Lord (Mt 17.20), to the effect that there is a certain type of evil spirit who cannot be driven out except by prayer and fasting. Therefore let him avail himself of these two means above all for imploring the divine assistance in expelling demons, after the example of the holy fathers; and not only himself, but let him induce others, as far as possible, to do the same.

11. If it can be done conveniently the possessed person should be led to church or to some other sacred and worthy place, where the exorcism will be held, away from the crowd. But if the person is ill, or for any valid reason, the exorcism may take place in a private home.

12. The subject, if in good mental and physical health, should be exhorted to implore God's help, to fast, and to fortify himself by frequent reception of penance and holy communion, at the discretion of the priest. And in the course of the exorcism he should be fully recollected, with his intention fixed on God, whom he should entreat with firm faith and in all humility. And if he is all the more grievously tormented, he ought to bear this patiently, never doubting the divine assistance.

13. He ought to have a crucifix at hand or somewhere in sight. If relics of the saints are available, they are to be applied in a reverent way to the breast or the head of the person possessed (the relics must be properly and securely encased and covered). One will see to it that these sacred objects are not treated improperly or that no injury is done them by the evil spirit. However, one should not hold the holy Eucharist over the head of the person or in any way apply it to his body, owing to the danger of desecration.

14. The exorcist must not digress into senseless prattle nor ask superfluous questions or such as are prompted by curiosity, particularly if they pertain to future and hidden matters, all of which have nothing to do with his office. Instead, he will bid the unclean spirit keep silence and answer only when asked. Neither ought he to give any credence to the devil if the latter maintains that he is the spirit of some saint or of a deceased party, or even claims to be a good angel.

15. But necessary questions are, for example: the number and name of the spirits inhabiting the patient, the time when they entered into him, the cause thereof, and the like. As for all jesting, laughing, and nonsense on the part of the evil spirit-- the exorcist should prevent it or contemn it, and he will exhort the bystanders (whose number must be very limited) to pay no attention to such goings on; neither are they to put any question to the subject. Rather they should intercede for him to God in all humility and urgency.

16. Let the priest pronounce the exorcism in a commanding and authoritative voice, and at the same time with great confidence, humility, and fervor; and when he sees that the spirit is sorely vexed, then he oppresses and threatens all the more. If he notices that the person afflicted is experiencing a disturbance in some part of his body or an acute pain or a swelling appears in some part, he traces the sign of the cross over that place and sprinkles it with holy water, which he must have at hand for this purpose.

17. He will pay attention as to what words in particular cause the evil spirits to tremble, repeating them the more frequently. And when he comes to a threatening expression, he recurs to it again and again, always increasing the punishment. If he perceives that he is making progress, let him persist for two, three, four hours, and longer if he can, until victory is attained.

18. The exorcist should guard against giving or recommending any medicine to the patient, but should leave this care to physicians.

19. While performing the exorcism over a woman, he ought always to have assisting him several women of good repute, who will hold on to the person when she is harassed by the evil spirit. These assistants ought if possible to be close relatives of the subject and for the sake of decency the exorcist will avoid saying or doing anything which might prove an occasion of evil thoughts to himself or to the others.

20. During the exorcism he shall preferably employ words from Holy Writ, rather than forms of his own or of someone else. He shall, moreover, command the devil to tell whether he is detained in that body by necromancy, by evil signs or amulets; and if the one possessed has taken the latter by mouth, he should be made to vomit them; if he has them concealed on his person, he should expose them; and when discovered they must be burned. Moreover, the person should be exhorted to reveal all his temptations to the exorcist.

21. Finally, after the possessed one has been freed, let him be admonished to guard himself carefully against falling into sin, so as to afford no opportunity to the evil spirit of returning, lest the last state of that man become worse than the former.

ENDNOTES

1. From the emended text of the 1952 edition.

CHAPTER II: RITE FOR EXORCISM

1. The priest delegated by the Ordinary to perform this office should first go to confession or at least elicit an act of contrition, and, if convenient, offer the holy Sacrifice of the Mass, and implore God's help in other fervent prayers. He vests in surplice and purple stole. Having before him the person possessed (who should be bound if there is any danger), he traces the sign of the cross over him, over himself, and the bystanders, and then sprinkles all of them with holy water. After this he kneels and says the Litany of the Saints, exclusive of the prayers which follow it. All present are to make the responses. At the end of the litany he adds the following:

Antiphon: Do not keep in mind, O Lord, our offenses or those of our parents, nor take vengeance on our sins. Our Father (the rest inaudibly until:)

P: And lead us not into temptation.

All: But deliver us from evil.

Psalm 53

After the psalm the priest continues:

P: Save your servant.

All: Who trusts in you, my God.

P: Let him (her) find in you, Lord, a fortified tower.

All: In the face of the enemy.

P: Let the enemy have no power over him (her).

All: And the son of iniquity be powerless to harm him (her). Lord, send him (her) aid from your holy place.

All: And watch over him (her) from Sion.

P: Lord, heed my prayer.

All: And let my cry be heard by you.

P: The Lord be with you.

All: May He also be with you.

Let us pray.

God, whose nature is ever merciful and forgiving, accept our prayer that this servant of yours, bound by the fetters of sin, may be pardoned by your loving kindness.

Holy Lord, almighty Father, everlasting God and Father of our Lord Jesus Christ, who once and for all consigned that fallen and apostate tyrant to the flames of hell, who sent your only- begotten Son into the world to crush that roaring lion; hasten to our call for help and snatch from ruination and from the clutches of the noonday devil this human being made in your image and likeness. Strike terror, Lord, into the beast now laying waste your vineyard. Fill your servants with courage to fight manfully against that reprobate dragon, lest he despise those who put their trust in you, and say with Pharaoh of old: "I know not God, nor will I set Israel free." Let your mighty hand cast him out of your servant, N., so he may no longer hold captive this person whom it pleased you to make in your image, and to redeem through your Son; who lives and reigns with you, in the unity of the Holy Spirit, God, forever and ever.

All: Amen.

2. Then he commands the demon as follows:

I command you, unclean spirit, whoever you are, along with all your minions now attacking this servant of God, by the mysteries of the incarnation, passion, resurrection, and ascension of our Lord Jesus Christ, by the descent of the Holy Spirit, by the coming of our Lord for judgment, that you tell me by some sign your name, and the day and hour of your departure. I command you, moveover, to obey me to the letter, I who am a minister of God despite my unworthiness; nor shall you be emboldened to harm in any way this creature of God, or the bystanders, or any of their possessions.

3. Next he reads over the possessed person these selections from the Gospel, or at least one of them.

A Lesson from the holy Gospel according to St. John

John 1.1-14

As he says these opening words he signs himself and the possessed on the brow, lips, and breast.

A Lesson from the holy Gospel according to St. Mark

Mark 16.15-18

At that time Jesus said to His disciples: "Go into the whole world and preach the Gospel to all creation. He that believes and is baptized will be saved; he that does not believe will be condemned. And in the way of proofs of their claims, the following will accompany those who believe: in my name they will drive out demons; they will speak in new tongues; they will take up serpents in their hands, and if they drink something deadly, it will not hurt them; they will lay their hands on the sick, and these will recover."

A Lesson from the holy Gospel according to St. Luke

Luke 10.17-20

At that time the seventy-two returned in high spirits. "Master," they said, "even the demons are subject to us because we use your name!" "Yes," He said to them, "I was watching Satan fall like lightning that flashes from heaven. But mind: it is I that have given you the power to tread upon serpents and scorpions, and break the dominion of the enemy everywhere; nothing at all can injure you. Just the same, do not rejoice in the fact that the spirits are subject to you, but rejoice in the fact that your names are engraved in heaven."

A Lesson from the holy Gospel according to St. Luke

Luke 11.14-22

At that time Jesus was driving out a demon, and this particular demon was dumb. The demon was driven out, the dumb man spoke, and the crowds were enraptured. But some among the people remarked: "He is a tool of Beelzebul, and that is how he drives out demons!" Another group, intending to test Him, demanded of Him a proof of His claims, to be shown in the sky. He knew their inmost thoughts. "Any kingdom torn by civil strife," He said to them, "is laid in ruins; and house tumbles upon house. So, too, if Satan is in revolt against himself, how can his kingdom last, since you say that I drive out demons as a tool of Beelzebul. And furthermore: if I drive out demons as a tool of Beelzebul, whose tools are your pupils when they do the driving out? Therefore, judged by them, you must stand condemned. But, if, on the contrary, I drive out demons by the finger of God, then, evidently the kingdom of God has by this time made its way to you. As long as a mighty lord in full armor guards his premises, he is in peaceful possession of his property; but should one mightier than he attack and overcome him, he will strip him of his armor, on which he had relied, and distribute the spoils taken from him."

P: Lord, heed my prayer.

All: And let my cry be heard by you.

P: The Lord be with you.

All: May He also be with you.

Let us pray.

Almighty Lord, Word of God the Father, Jesus Christ, God and Lord of all creation; who gave to your holy apostles the power to tramp underfoot serpents and scorpions; who along with the other mandates to work miracles was pleased to grant them the authority to say: "Depart, you devils!" and by whose might Satan was made to fall from heaven like lightning; I humbly call on your holy name in fear and trembling, asking that you grant me, your unworthy servant, pardon for all my sins, steadfast faith, and the power--supported by your mighty arm--to confront with confidence and resolution this cruel demon. I ask this through you, Jesus Christ, our Lord and God, who are coming to judge both the living and the dead and the world by fire.

All: Amen.

4. Next he makes the sign of the cross over himself and the one possessed, places the end of the stole on the latter's neck, and, putting his right hand on the latter's head, he says the following in accents filled with confidence and faith:

P: See the cross of the Lord; begone, you hostile powers!

All: The stem of David, the lion of Juda's tribe has conquered.

P: Lord, heed my prayer.

All: And let my cry be heard by you.

P: The Lord be with you.

All: May He also be with you.

Let us pray.

God and Father of our Lord Jesus Christ, I appeal to your holy name, humbly begging your kindness, that you graciously grant me help against this and every unclean spirit now tormenting this creature of yours; through Christ our Lord.

All: Amen.
Exorcism

I cast you out, unclean spirit, along with every satanic power of the enemy, every spectre from hell, and all your fell companions; in the name of our Lord Jesus Christ Begone and stay far from this creature of God. For it is He who commands you, He who flung you headlong from the heights of heaven into the depths of hell. It is He who commands you, He who once stilled the sea and the wind and the storm. Hearken, therefore, and tremble in fear, Satan, you enemy of the faith, you foe of the human race, you begetter of death, you robber of life, you corrupter of justice, you root of all evil and vice? seducer of men, betrayer of the nations, instigator of envy, font of avarice, fomentor of discord, author of pain and sorrow. Why, then, do you stand and resist, knowing as you must that Christ the Lord brings your plans to nothing? Fear Him, who in Isaac was offered in sacrifice, in Joseph sold into bondage, slain as the paschal lamb, crucified as man, yet triumphed over the powers of hell. (The three signs of the cross which follow are traced on the brow of the possessed person). Begone, then, in the name of the Father, and of the Son, and of the Holy Spirit. Give place to the Holy Spirit by this sign of the holy cross of our Lord Jesus Christ, who lives and reigns with the Father and the Holy Spirit, God, forever and ever.

All: Amen.

P: Lord, heed my prayer.

All: And let my cry be heard by you.

P: The Lord be with you.

All: May He also be with you.

Let us pray.

God, Creator and defender of the human race, who made man in your own image, look down in pity on this your servant, N., now in the toils of the unclean spirit, now caught up in the fearsome threats of man's ancient enemy, sworn foe of our race, who befuddles and stupefies the human mind, throws it into terror, overwhelms it with fear and panic. Repel, O Lord, the devil's power, break asunder his snares and traps, put the unholy tempter to flight. By the sign (on the brow) of your name, let your servant be protected in mind and body. (The three crosses which follow are traced on the breast of the possessed person). Keep watch over the inmost recesses of his (her) heart; rule over his (her) emotions; strengthen his (her) will. Let vanish from his (her) soul the temptings of the mighty adversary. Graciously grant, O Lord, as we call on your holy name, that the evil spirit, who hitherto terrorized over us, may himself retreat in terror and defeat, so that this servant of yours may sincerely and steadfastly render you the service which is your due; through Christ our Lord.

All: Amen.
Exorcism

I adjure you, ancient serpent, by the judge of the living and the dead, by your Creator, by the Creator of the whole universe, by Him who has the power to consign you to hell, to depart forthwith in fear, along with your savage minions, from this servant of God, N., who seeks refuge in the fold of the Church. I adjure you again, (on the brow) not by my weakness but by the might of the Holy Spirit, to depart from this servant of God, N., whom almighty God has made in His image. Yield, therefore, yield not to my own person but to the minister of Christ. For it is the power of Christ that compels you, who brought you low by His cross. Tremble before that mighty arm that broke asunder the dark prison walls and led souls forth to light. May the trembling that afflicts this human frame, (on the breast) the fear that afflicts this image (on the brow) of God, descend on you. Make no resistance nor delay in departing from this man, for it has pleased Christ to dwell in man. Do not think of despising my command because you know me to be a great sinner. It is God Himself who commands you; the majestic Christ who commands you. God the Father commands you; God the Son commands you; God the Holy Spirit commands you. The mystery of the cross commands you. The faith of the holy apostles Peter and Paul and of all the saints commands you. The blood of the martyrs commands you. The continence of the confessors commands you. The devout prayers of all holy men and women command you. The saving mysteries of our Christian faith command you.

Depart, then, transgressor. Depart, seducer, full of lies and cunning, foe of virtue, persecutor of the innocent. Give place, abominable creature, give way, you monster, give way to Christ, in whom you found none of your works. For He has already stripped you of your powers and laid waste your kingdom, bound you prisoner and plundered your weapons. He has cast you forth into the outer darkness, where everlasting ruin awaits you and your abettors. To what purpose do you insolently resist? To what purpose do you brazenly refuse? For you are guilty before almighty God, whose laws you have transgressed. You are guilty before His Son, our Lord Jesus Christ, whom you presumed to tempt, whom you dared to nail to the cross. You are guilty before the who]e human race, to whom you proferred by your enticements the poisoned cup of death.

Therefore, I adjure you, profligate dragon, in the name of the spotless Lamb, who has trodden down the asp and the basilisk, and overcome the lion and the dragon, to depart from this man (woman) (on the brow), to depart from the Church of God (signing the bystanders). Tremble and flee, as we call on the name of the Lord, before whom the denizens of hell cower, to whom the heavenly Virtues and Powers and Dominations are subject, whom the Cherubim and Seraphim praise with unending cries as they sing: Holy, holy, holy, Lord God of Sabaoth. The Word made flesh commands you; the Virgin's Son commands you; Jesus of Nazareth commands you, who once, when you despised His disciples, forced you to flee in shameful defeat from a man; and when He had cast you out you did not even dare, except by His leave, to enter into a herd of swine. And now as I adjure you in His name, begone from this man (woman) who is His creature. It is futile to resist His will. It is hard for you to kick against the goad. The longer you delay, the heavier your punishment shall be; for it is not men you are contemning, but rather Him who rules the living and the dead, who is coming to judge both the living and the dead and the world by fire.

All: Amen.

P: Lord, heed my prayer.

All: And let my cry be heard by you.

P: The Lord be with you.

All: May He also be with you.

Let us pray.

God of heaven and earth, God of the angels and archangels, God of the prophets and apostles, God of the martyrs and virgins, God who have power to bestow life after death and rest after toil; for there is no other God than you, nor can there be another true God beside you, the Creator of heaven and earth, who are truly a King, whose kingdom is without end; I humbly entreat your glorious majesty to deliver this servant of yours from the unclean spirits; through Christ our Lord.

All: Amen.
Exorcism

Therefore, I adjure you every unclean spirit, every spectre from hell, every satanic power, in the name of Jesus Christ of Nazareth, who was led into the desert after His baptism by John to vanquish you in your citadel, to cease your assaults against the creature whom He has formed from the slime of the earth for His own honor and glory; to quail before wretched man, seeing in him the image of almighty God, rather than his state of human frailty. Yield then to God, who by His servant, Moses, cast you and your malice, in the person of Pharaoh and his army, into the depths of the sea. Yield to God, who, by the singing of holy canticles on the part of David, His faithful servant, banished you from the heart of King Saul. Yield to God, who condemned you in the person of Judas Iscariot, the traitor. For He now flails you with His divine scourges, He in whose sight you and your legions once cried out: "What have we to do with you, Jesus, Son of the Most High God? Have you come to torture us before the time?" Now He is driving you back into the everlasting fire, He who at the end of time will say to the wicked: "Depart from me, you accursed, into the everlasting fire which has been prepared for the devil and his angels." For you, O evil one, and for your followers there will be worms that never die. An unquenchable fire stands ready for you and for your minions, you prince of accursed murderers, father of lechery, instigator of sacrileges, model of vileness, promoter of heresies, inventor of every obscenity.

Depart, then, impious one, depart, accursed one, depart with all your deceits, for God has willed that man should be His temple. Why do you still linger here? Give honor to God the Father almighty, before whom every knee must bow. Give place to the Lord Jesus Christ, who shed His most precious blood for man. Give place to the Holy Spirit, who by His blessed apostle Peter openly struck you down in the person of Simon Magus; who cursed your lies in Annas and Saphira; who smote you in King Herod because he had not given honor to God; who by His apostle Paul afflicted you with the night of blindness in the magician Elyma, and by the mouth of the same apostle bade you to go out of Pythonissa, the soothsayer. Begone, now! Begone, seducer! Your place is in solitude; your abode is in the nest of serpents; get down and crawl with them. This matter brooks no delay; for see, the Lord, the ruler comes quickly, kindling fire before Him, and it will run on ahead of Him and encompass His enemies in flames. You might delude man, but God you cannot mock. It is He who casts you out, from whose sight nothing is hidden. It is He who repels you, to whose might all things are subject. It is He who expels you, He who has prepared everlasting hellfire for you and your angels, from whose mouth shall come a sharp sword, who is coming to judge both the living and the dead and the world by fire.

All: Amen.

5. All the above may be repeated as long as necessary, until the one possessed has been fully freed.

6. It will also help to say devoutly and often over the afflicted person the Our Father, Hail Mary, and the Creed, as well as any of the prayers given below.

7. The Canticle of our Lady, with the doxology; the Canticle of Zachary, with the doxology.

Athanasian Creed

P: Whoever wills to be saved * must before all else hold fast to the Catholic faith.

All: Unless one keeps this faith whole and untarnished, * without doubt he will perish forever.

P: Now this is the Catholic faith: * that we worship one God in Trinity, and Trinity in unity;

All: Neither confusing the Persons one with the other, * nor making a distinction in their nature.

P: For the Father is a distinct Person; and so is the Son, * and so is the Holy Spirit.

All: Yet the Father, Son, and Holy Spirit possess one Godhead, * co-equal glory, co-eternal majesty.

P: As the Father is, so is the Son, * so also is the Holy Spirit.

All: The Father is uncreated, the Son is uncreated, * the Holy Spirit is uncreated.

P: The Father is infinite, the Son is infinite, * the Holy Spirit is infinite.

All: The Father is eternal, the Son is eternal, * the Holy Spirit is eternal.

P: Yet they are not three eternals, * but one eternal God.

All: Even as they are not three uncreated, or three infinites, * but one uncreated and one infinite God.

P: So likewise the Father is almighty, the Son is almighty, * the Holy Spirit is almighty.

All: Yet they are not three almighties, * but they are the one Almighty.

P: Thus the Father is God, the Son is God, * the Holy Spirit is God.

All: Yet they are not three gods, * but one God.

P: Thus the Father is Lord, the Son is Lord, * the Holy Spirit is Lord.

All: Yet there are not three lords, * but one Lord.

P: For just as Christian truth compels us to profess that each Person is individually God and Lord, * so does the Catholic religion forbid us to hold that there are three gods or lords.

All: The Father was not made by any power; * He was neither created nor begotten.

P: The Son is from the Father alone, * neither created nor made, but begotten.

All: The Holy Spirit is from the Father and the Son, * neither made nor created nor begotten, but He proceeds.

P: So there is one Father, not three; one Son, not three; * one Holy Spirit, not three.

All: And in this Trinity one Person is not earlier or later, nor is one greater or less; * but all three Persons are co-eternal and co-equal.

P: In every way, then, as already affirmed, * unity in Trinity and Trinity in unity is to be worshipped.

All: Whoever, then, wills to be saved * must assent to this doctrine of the Blessed Trinity.

P: But it is necessary for everlasting salvation * that one also firmly believe in the incarnation of our Lord Jesus Christ.

All: True faith, then, requires us to believe and profess * that our Lord Jesus Christ, the Son of God, is both God and man.

P: He is God, begotten of the substance of the Father from eternity; * He is man, born in time of the substance of His Mother.

All: He is perfect God, and perfect man * subsisting in a rational soul and a human body.

P: He is equal to the Father in His divine nature, * but less than the Father in His human nature as such.

All: And though He is God and man, * yet He is the one Christ, not two;

P: One, however, not by any change of divinity into flesh, * but by the act of God assuming a human nature. All: He is one only, not by a mixture of substance, * but by the oneness of His Person.

P: For, somewhat as the rational soul and the body compose one man, * so Christ is one Person who is both God and man;

All: Who suffered for our salvation, who descended into hell, * who rose again the third day from the dead;

P: Who ascended into heaven, and sits at the right hand of God the Father almighty, * from there He shall come to judge both the living and the dead.

All: At His coming all men shall rise again in their bodies, * and shall give an account of their works.

P: And those who have done good shall enter into everlasting life, * but those who have done evil into ever lasting fire.

All: All this is Catholic faith, * and unless one believes it truly and firmly one cannot be saved.

P: Glory be to the Father

All: As it was in the beginning.

{Here follow a large number of psalms which may be used at the exorcist's discretion but are not a necessary part of the rite. Some of them occur in other parts of the Ritual and are so indicated; the others may be taken from the Psalter. Psalm 90; psalm 67; psalm 69; psalm 53; psalm 117; psalm 34; psalm 30; psalm 21, psalm 3; psalm 10; psalm 12.

Prayer Following Deliverance

Almighty God, we beg you to keep the evil spirit from further molesting this servant of yours, and to keep him far away, never to return. At your command, O Lord, may the goodness and peace of our Lord Jesus Christ, our Redeemer, take possession of this man (woman). May we no longer fear any evil since the Lord is with us; who lives and reigns with you, in the unity of the Holy Spirit, God, forever and ever.

All: Amen.

CHAPTER III: EXORCISM OF SATAN AND THE FALLEN ANGELS

{Whereas the preceding rite of exorcism is designated for a particular person, the present one is for general use--to combat the power of the evil spirits over a community or locality.}

The following exorcism can be used by bishops, as well as by priests who have this authorization from their Ordinary.

In the name of the Father, and of the Son, and of the Holy Spirit. Amen.

Prayer to St. Michael the Archangel

St. Michael the Archangel, illustrious leader of the heavenly army, defend us in the battle against principalities and powers, against the rulers of the world of darkness and the spirit of wickedness in high places. Come to the rescue of mankind, whom God has made in His own image and likeness, and purchased from Satan's tyranny at so great a price. Holy Church venerates you as her patron and guardian. The Lord has entrusted to you the task of leading the souls of the redeemed to heavenly blessedness. Entreat the Lord of peace to cast Satan down under our feet, so as to keep him from further holding man captive and doing harm to the Church. Carry our prayers up to God's throne, that the mercy of the Lord may quickly come and lay hold of the beast, the serpent of old, Satan and his demons, casting him in chains into the abyss, so that he can no longer seduce the nations.

Exorcism

In the name of Jesus Christ, our Lord and God, by the intercession of Mary, spotless Virgin and Mother of God, of St. Michael the Archangel, of the blessed apostles Peter and Paul, and of all the saints, and by the authority residing in our holy ministry, we steadfastly proceed to combat the onslaught of the wily enemy.

Psalm 67

P: God arises; His enemies are scattered, * and those who hate Him flee before Him.

All: As smoke is driven away, so are they driven; * as wax melts before the fire, so the wicked perish before God.

P: See the cross of the Lord; begone, you hostile powers!

All: The stem of David, the lion of Juda's tribe has conquered.

P: May your mercy, Lord, remain with us always.

All: For we put our whole trust in you.

We cast you out, every unclean spirit, every satanic power, every onslaught of the infernal adversary, every legion, every diabolical group and sect, in the name and by the power of our Lord Jesus Christ. We command you, begone and fly far from the Church of God, from the souls made by God in His image and redeemed by the precious blood of the divine Lamb. No longer dare, cunning serpent, to deceive the human race, to persecute God's Church, to strike God's elect and to sift them as wheat. For the Most High God commands you, He to whom you once proudly presumed yourself equal; He who wills all men to be saved and come to the knowledge of truth. God the Father commands you. God the Son commands you. God the Holy Spirit commands you. Christ, the eternal Word of God made flesh, commands you, who humbled Himself, becoming obedient even unto death, to save our race from the perdition wrought by your envy; who founded His Church upon a firm rock, declaring that the gates of hell should never prevail against her, and that He would remain with her all days, even to the end of the world. The sacred mystery of the cross commands you, along with the power of all mysteries of Christian faith. The exalted Virgin Mary, Mother of God, commands you, who in her lowliness crushed your proud head from the first moment of her Immaculate Conception. The faith of the holy apostles Peter and Paul and the other apostles commands you. The blood of martyrs and the devout prayers of all holy men and women command you.

Therefore, accursed dragon and every diabolical legion, we adjure you by the living God, by the true God, by the holy God, by God, who so loved the world that He gave His only-begotten Son, that whoever believes in Him might not perish but have everlasting life; to cease deluding human creatures and filling them with the poison of everlasting damnation; to desist from harming the Church and hampering her freedom. Begone, Satan, father and master of lies, enemy of man's welfare. Give place to Christ, in whom you found none of your works. Give way to the one, holy, catholic, and apostolic Church, which Christ Himself purchased with His blood. Bow down before God's mighty hand, tremble and flee as we call on the holy and awesome name of Jesus, before whom the denizens of hell cower, to whom the heavenly Virtues and Powers and Dominations are subject, whom the Cherubim and Seraphim praise with unending cries as they sing: Holy, holy, holy, Lord God of Sabaoth.

P: Lord, heed my prayer.

All: And let my cry be heard by you.

P: The Lord be with you.

All: May He also be with you.

Let us pray.

God of heaven and earth, God of the angels and archangels, God of the patriarchs and prophets, God of the apostles and martyrs, God of the confessors and virgin God who have power to bestow life after death and rest after toil; for there is no other God than you, nor can there be another true God beside you, the Creator of all things visible and invisible, whose kingdom is without end; we humbly entreat your glorious majesty to deliver us by your might from every influence of the accursed spirits, from their every evil snare and deception, and to keep us from all harm; through Christ our Lord.

All: Amen.

P: From the snares of the devil.

All: Lord, deliver us.

P: That you help your Church to serve you in security and freedom.

All: We beg you to hear us.

P: That you humble the enemies of holy Church.

All: We beg you to hear us.

The surroundings are sprinkled with holy water.

New Bishop blog

2008-04-30T08:43:00.000-07:00

http://bishopdavidsblog.blogspot.com/

Bishop David of the TAC has a new blog. mostly parish news but I am sure there will be suff of interested. He already has a prayer on his blog.

We Got you where we want you: The Great Liberal Conspiracy

2008-04-26T19:06:00.000-07:00

The Players

I have said as I believe that the Anglican Church currently exists in a stat on non-formal Schism, and I would further state that there are three camps within the Anglican Church, these Camps are the "Progressives", the Anglo-Catholics, and the Anglo-Protestants. The Anglo-Catholics and the Anglo-Protestants can be grouped together under a more general title of "Traditional". All three sides are interlocked in a fight to the death for they perceive the heart of Christianity to be. Anglo-Catholics are Sacramentalists who for the most part since the Oxford movement have attempted a return to authentic Catholic beliefs. Anglo-Protestants tend to be "Evangelical"(whatever that means), they tend to reject doctrines such as the real presence of Christ in the Eucharist, they also reject 5 of the 7 Sacraments and tend to believe in Sola Scriptura and in some cases Sola Fide. Now it should be noted that there are varying degrees of Anglo-Catholics and Anglo-Protestants with the Anglo-Papists on one side of the spectrum and the "Evangelical" Sola Fide Sola Scriptura on the other side of the spectrum with most "Traditional" Anglicans falling somewhere between the two(though it is false to say "in the middle" as its not quite so linear). The Progressives on the other hand hold that Christianity is a social religion, at its heart Christ is a good socialist and social worker brining about social justice(admittedly I don't have a clue what any of these things actually mean other than some vague universal utilitarian equality with a dash of relativism).

The Game

The game is a war game between the three factions (as well as all subfactions which are at war with each other within the larger factions) and involves a good deal of blood shed and mutual hatreds. The object is to see which of the three groups can control more of the Church while maintaining the existence of the other two groups to use for political gain. Most who lead these different factions are in reality little interested in the Truth of the Gospel and more interested in being right at all costs(even at the cost of truth).

A Foot note on other Players

I find it necessary to here mention what has happened to some of the smaller factions in each camp as it will be important to the story later. There are those factions which have become tired of the fighting and have realized that there is no salvation in or for the larger apostate Anglican Communion. Some of these are Anglo-Catholics while others are Anglo-Protestants.

Who is winning and how or perhaps we should ask why?

There can be no question that within this battle the "Progressives" are winning and they are doing it in the most clever way. A man by the name of Antonio Gramsci was imprisoned under Mussolini and a very little known fact is that he is the most influential man of the modern world. Some may say "I have never heard of him how can he be that influential?", and it is exactly because you ask that question that it proves the effectiveness of his influence. His books popular among intellectual Marxists, while most people are only familiar with "Orthodox Marxism" Gramsci laid out a plan of subversion in which you would spoon feed a nation Marxism until it one day woke up to mysteriously find itself Marxist. This is the technique which has been used by the most successful progressives in all realms of life from the political to the religious.

One very successful way which this has been carried out in the Anglican Church is to use "local option" to introduce certain practices which are at first outright rejected by all but the most Heterodox. The policy of the highest leaders in the Anglican Communion is to have assigned to positions of leadership "non-idealists" who will not "stir the pot"; the result is that when a "Progressive" manages to stay closeted until their election as Bishop they are allowed to get away with local option as to oppose them would mean stirring the pot. When a "Traditional" Bishop is elected/appointed(through keeping his mouth shut long enough) the advantage is to the "Progressives", as when the "Traditional" Bishop begins to object and protest very loudly he is promptly told by all the other "Conservative" Bishops to "sit down, shut up, and not make a sound" as he is disturbing the delicate balance and that it is only in this or that location.

The crux of the victory is the "Conservative" Bishops who's goal is to keep everyone united at all costs; conservative means "we will let you have everything you have up to this date but no more". It is death by compromise, the "Progressives" introduce a novel practice and are allowed to introduce it so long as they agree not to introduce any more practices, they then wait some years or decades and introduce another new practice. In the mean time they have quite a number of "theologians" producing endless works that by sheer volume dilute Christian practices and beliefs. For every 1 book defending Traditional Christianity (Either Protestant or Catholic), they produce 50 diluting it either in direct contradiction or through more subtle means. This serves the delightful purpose of turning the ordinary laymen mind to mush, and (having wormed their way into the seminaries) it also allows them to choose a curricula those books which fit their agenda.

If it is a more conservative seminary which the "Progressive" professor has worked their way into he would not be so bold as to use a book which is easily spotted as heresy but would instead choose a book which uses more watered down language. Perhaps a text which speaks about the Christian need for "Social Justice" or how we all are the "Eucharist" or(if he is bolder) "How it is the laity which is the Church not the simply the Bishops and Priests"(in an attempt to deemphasize the importance of the clergy). The favorite tool of the "Progressive" professor is to emphasize the importance of Christians in the role of "Social Justice"(though if it is a really conservative seminary then he will be forced to spend less time emphasizing it but when you have 3 or 4 professors doing this regularly it makes little difference). and then over time the number of "Progressive" professors increase and the students are continually misformed.

Then the newly ordained priests return to their diocese and begin to (unknowingly) introduce heresy and heterodoxy, and begin to over emphasize aspects of "Social Justice" and begin to use Christ as an example of a social activist. It is subtle at first, and then the newly ordained Priest seeking truly to help better guide his flock begin to seek out books which will help educate him further on the meaning of Christ and Christianity and lo what does he find. The processes is a slow radicalization, but for those who are not so open it creates an apathy towards important subjects as when they arrived at the seminary they were very traditional and have had it painfully explained and demonstrated that it is not worth "stirring the pot".

So while X diocese has introduced Priestesses all other dioceses are told to shut up, the subversive professors create an openness in the next generation of Priests who create an openness in the parishioners, also taking into account that one day one of these "Conservative" apathetic Priests will become Bishop or better yet one of the more "Progressive" Priests.

There is one more trick to the matter though and that is the need for the Radical Heterodox. By creating Bishops who allow Priestesses in a few areas you now make the whole body weaker, however in order to allow the Heterodox disease spread(Priestesses are not the only example) you need to create a misplaced middle as this entire plan hinges on compromise. To give example introduce Priestesses in 3 diocese, through the progression of time and the above methods more and more diocese introduce Priestesses as common practice and those who raise a ruccas are silenced. Now in one place introduce the blessings of homosexual couples and allow it to be portrayed as even more radical, all the mean while lending priests to simi-traditional bishops and introducing the heterodox Ideas(Don't repeat this but I just don't understand why your Bishop wont accept women, its not nearly as bad as gay marriage and women can do just as good a job as us men i think).

The Alternative

The "Progressives" having gained the stronghold as they have with the "Conservative" Bishops bending the their every will and putting a great deal of pressure on the Traditional Bishops to "not break communion" cannot be fought against. They have erected an impenetrable fortress for which to hide behind at even the slightest bit of trouble. There are but 2 Alternatives for a Bishop and a diocese who wish to remain loyal to either their Protestant or Catholic tradition as Christians, the first is Schism for which you are demonized beyond all belief(The Schism being a formal recognition of what has already happened). The second however is even worse than the first and requires exposing oneself to the enemy and in fighting the dragon they risk infection. The second alternative is to beat the "Progressives" at their own game. It will require a "Block" of Bishops some who will be martyrs(standing up and objecting loudly) and others who will be subverter's.

The defect to the second alternative is that in the over throw of the progressives we are still left with a divided Anglicanism with Low Church Protestant-Anglicans on one side and Anglo-Catholics on the other side. Now it is true that they could continue on subverting one another until one side wins, however I cannot help but to see this as an endless battle and a false communion.

The best alternative is that both the Protestant and the Anglican Catholics agree to leave the Progressives (not the Anglican Church) rejecting what they have done as apostate and having removed themselves from the Anglican body. And then to agree to a separation and dialog for truth with one another, this may take the form of either a formal separation ending in the establishment of the "Protestant Anglican Church" and the "Catholic Anglican Church", or it may take the form of a triple synod. One authoritative synod for the Protestants, one authoritative synod for the Catholics, and a joint agreement synod. The two bodies would have approximately 100 years to work through their problems with one another and come together or at the end of that time a formal split would be required as in truth neither side recognizes the other as having the fullness of the Christian faith and only through a more formal separation would more serious talks be possible. The meter which would be used to judge the progression of unity would be how much one side started to resemble the other or how much they started to resemble each other.

Those who have already left

For those who have already left the major problem is that they are too fractured and divided and that they are frankly too small. The only serious hope they have for a future is to join together (Protestants with Protestants, Catholics with Catholics) and attempt to reestablish Anglicanism through a joint effort. Each block (Catholic, Protestant) would exist independently however this does not exclude the possibility of cooperation, this (even without cooperation) would permit that body which most truly and fully represents the Anglican communion to expand and grow through cooperation and evangelization, however it would be required that they not recognize or acknowledge the legitimacy of the apostate "progressive" church.

One thing that would be required for both blocks is the continuation of universal synods(each block having its own) though the location is unimportant. They could govern themselves independent of one another and yet retain a mutual respect and constant dialog in hopes of further true unity in which they agree on matters of doctrine.

However the first priority should be to collect together those who have most in common Anglo-Catholics with Anglo-Catholics and Anglo-Protestants with Anglo-Protestants. The Ideal way for this to occur would be for one representative to invite All the post apostate church Bishops to a common synod in which to establish unity.

A Return to Sarum

2008-04-25T18:51:00.000-07:00

English or Roman Use?

:A Return to Sarum

by Anselm Lewis

"While you stick to the old Church of England ways you are respectable—it is going by a sort of tradition ; when you profess to return to lost Church of England ways you are rational ;—but when you invent a new ceremonial which never was, when you copy the Roman or other foreign rituals, you are neither respectable nor rational. It is sectarian."—J. H. Newman to Henry Wilberforce. Life of J. H. Cardinal Newman, by W. Ward. 1912. I. 235.

Unlike Mr. Wyatt I do not seem to have many of the doctrinal objections which he seemed to have against the Church of Rome, we do however share a common dislike for the Romanizers. It is thus so that I have used the name of his original tract as the title of my own little work here. When here is spoken of "The English Use" it is not meant the Book of Common Prayer or anything to evolve therefrom as while it is true that they were fashioned after the Sarum Missal they were not motivated by catholic thoughts and ideas but instead were manufactured something in the vain of Protestant ideology. We can for certain Cranmer openly condemned veneration of Saints in a rejection of orthodox ideals in the 39 Articles, and thus removed invocations to the Saints from any prayers which he might have borrowed from the Sarum Missal. What then is meant here by The English Use is that Liturgical tradition which existed in the English Church before and shortly after the break with Rome. Those who desire The English Use do so not for political or nationalist reasons (the reason which the BCP was created), but out of a search and love for authentic English Catholic Spirituality. This is to say the expression of a specific spirituality which has inherit to it a certain culture and way of life, which in our present age reaches beyond national boundaries speaking not to people of this or that country, but instead to this or that particular soul as the way in which God most desires this or that soul to Worship Him. We can take for instance the now common existence within the Latin Church the two Uses called Tridentine and Novus Ordo of which the current Pope has permitted those under his care to experience regularly that Liturgy which is most spiritually beneficial to each individual within the jurisdiction of the Pope. It is upheld then by those who seek to restore to its wholeness the Anglican Church as she existed before the Schism that a more complete ceremonial law is required than is provided at this current time, and that it is not proper to abolish the authentic spirituality of the Anglican Church.

It cannot be said for certain if those who sought to revive The Pre-Reformation English Church had as their final intent the complete restoration of the pre-schism Liturgies, this however now seems to make little difference when taken into account the knowledge they possessed at the time, and that in reality this must be the natural development of things. It was thought then that the ceremonies of the Roman and English Church before the schism were of little difference and thus they in honesty began to adopt into the Prayer Book Roman customs. As time advanced and scholarly work began to arise on the subject the differences which existed began to appear and the natural turn of things should have been to move from the Roman Practice to the more authentic English practices. It is without a doubt in some part due to a sense of Roman inferiority that many stayed with the Roman Use and why even at their abominable Liturgical Deformation some adopted the novel Novus Ordo Liturgy.

It should be said of these detestable Romanizers that if in truth the Lord has called you to that particular spiritual life then by all means may you go with our blessing and in the peace of the Lord. We though cannot tolerate by any means this deliberate subversion of our particular spirituality and that it is illegitimate and an act of treason to falsely impose the spirituality of one Church on another Church. Let us observe that unlike us who it has taken since 1662 to realize the error of our reformed Liturgy it has only taken the Latins a half century to realize and begin to correct the error of their ways. And that if then the Romanizers wish to be truly useful and use the Church of Rome as an example of the actions of which we the Anglican Church should follow let them then lead the charge on the restoration of our ancient customs.

The greatest objection to the return to The English Use seems to be that we cannot introduce it into the life of the Church without causing great disruption. However if we should ever take the lead from Rome Liturgically on anything it should be with its example of summorum pontificum in which the Latins have seemed to masterfully created a way for the traditional Latin Liturgy to reemerge even along side of the bastard Novus Ordo. By creating an option and requiring new Priests to be trained in The English Use it cannot be doubted that we will see similar results as the Latins have within the very short time which summorum pontificum has existed.

United we Stand

2008-04-25T18:22:00.000-07:00

From Interfax Religion

Sofia, April 21, Interfax - The Orthodox and Catholic Churches could form a strategic alliance for the protection of Christian values, Russian Orthodox Church Representative to European International Organizations Bishop Hilarion of Vienna and Austria said in an interview with the Bulgarian magazine Christianity and Culture.

"We must realize that Orthodox and Catholic believers are no longer rivals. We are allies. The rivalry must be gone once and for all. If we understand that, proselytism will stop," he said.

‘The romantic ecumenism’ personified by the World Council of Churches and the Conference of European Churches is not viable, the bishop said. In his opinion, it would be much better to form bilateral strategic alliances or partnerships, for instance, between the Orthodox and Catholic Churches.

"I don’t mean union, administrative merger or compromise in theological teaching, I mean strategical partnership," the Moscow Patriarchate’s representative said.

According to Bishop Hilarion, joint Orthodox-Catholic "front" is required both to oppose to the challenges of secularism and to protect traditional Christianity and dialogue with other world religions.

He believes that many Protestants unlike the Orthodox and the Catholic have created "a light version of Christianity, without apostolic succession, without sacraments, without strict dogmatic teaching and what is also important they don’t require sticking to Christian moral norms."

Such communities don’t consider centuries-old sins as such and even promote them. When Christian community starts "revising theological or moral teaching of Christianity in order to make it more "modern" or "politically correct", it’s a direct way to spiritual death," Bishop Hilarion said.

I do not know about you but I am feeling left out.

The Measure of Truth

2008-04-25T14:56:00.000-07:00

An important question to many is how are we to know what is to be held as true? For many like Anglo-Papists and the Latin Rite Church and those in communion with Rome the answer is simple, Papal Primacy and Papal infallibility. However for many that is not acceptable for whatever reason (these I will not get into), for those who do not subscribe to Papal infallibility however there is a very real dilemma when it comes to affirming orthodox doctrine. For many determining what is doctrine can in words agree with St. Vincent of Lerins "Quod ubique, quod semper, quod ab omnibus," with which Vincentius's name is associated.", but in practice it degenerates into protestantism with every man being his own pope.

There is however one alternative solution to either Papal infallibility and protestant self papalism; it is what I will call for simplicity sake the "Rule" or "Ruler" "of East and West". This is to say that what is held equally in both East and West is to be taken as a bare minimum of what is to be believed by all other Christians who would call themselves Orthodox-Catholic Christians. As St. C.S. Lewis would say we are to believe the HCF (Highest Common Factor) of the Orthodox and Catholic Churches. Which when we grant the size of their population of Christianity it seems to be the fair ruler as we are reallying doing nothing more then defining what it means to "Hold what was held always, everywhere, by all".

Thus for example when the question of the Canon of Sacred Scripture arises in our own determination of what the Canon is we would apply the HCF, rejecting the Protestant Canon, but not rejecting those text which are outside of the HCF. Our position on that which is outside of the HCF may vary and we should refrain from accusing each other of Heterodoxy when someone favors one position over another. Thus if we accept the 151 psalm we are not beyond the limits of Orthodoxy (as opposed to a book which is not accepted by either tradition), and if one were to disagree with us they could do so and we could dialog on the matter, but what is held in common Canon must be held as Canon.

The same can be said for the veneration and worship(small w) of Saints, or the use of Icons. We can know with certainty that it is an orthodox practice to venerate and give honor to Saints and Icons because it is part of the HCF of the Apostolic Church(which is really the crux of it all). Thus if a Bishop is in dissent and is an Iconoclast we can recognize him as acting outside of the Tradition(big T) of the Church.

In this we can be assured that "That which is held in common by East and West is not in error", and we should refrain from saying that 'That which is beyond the HCF is in error', though we may express our own personal belief of the matter. So we may choose to Order the text of the 10 commandment after those of the Catholic or those of the Orthodox Church but we may not condemn one though we use the other. And this we make take to be a true and authentic "Via Media".

The Articles of Orthodoxy is an attempt to present a synthesis of East and West.

There can honestly be said no other way by which we can truly measure orthodoxy, and I would challenge any to provide an alternative.

A new Sarum Group

2008-04-24T16:37:00.001-07:00

Sarum Yahoo Group

Priestess III

2008-04-24T16:30:00.000-07:00

Irenaeus

"Pretending to consecrate cups mixed with wine, and protracting to great length the word of invocation, [Marcus the Gnostic heretic] contrives to give them a purple and reddish color. . . . [H]anding mixed cups to the women, he bids them consecrate these in his presence.

"When this has been done, he himself produces another cup of much larger size than that which the deluded woman has consecrated, and pouring from the smaller one consecrated by the woman into that which has been brought forward by himself, he at the same time pronounces these words: ‘May that Charis who is before all things and who transcends all knowledge and speech fill your inner man and multiply in you her own knowledge, by sowing the grain of mustard seed in you as in good soil.’

"Repeating certain other similar words, and thus goading on the wretched woman [to madness], he then appears a worker of wonders when the large cup is seen to have been filled out of the small one, so as even to overflow by what has been obtained from it. By accomplishing several other similar things, he has completely deceived many and drawn them away after him" (Against Heresies 1:13:2 [A.D. 189]).

Tertullian

"It is of no concern how diverse be their [the heretics’] views, so long as they conspire to erase the one truth. They are puffed up; all offer knowledge. Before they have finished as catechumens, how thoroughly learned they are! And the heretical women themselves, how shameless are they! They make bold to teach, to debate, to work exorcisms, to undertake cures . . . " (Demurrer Against the Heretics 41:4–5 [A.D. 200]).

"[A female heretic], lately conversant in this quarter, has carried away a great number with her most venomous doctrine, making it her first aim to destroy baptism. . . . But we, little fishes, after the example of our Icthus [Greek, "Fish"], Jesus Christ, are born in water . . . so that most monstrous creature, who had no right to teach even sound doctrine, knew full well how to kill the little fishes, by taking them away from the water" (Baptism 1 [A.D. 203]).

"It is not permitted for a woman to speak in the church [1 Cor 14:34–35], but neither [is it permitted her] . . . to offer, nor to claim to herself a lot in any manly function, not to say sacerdotal office" (The Veiling of Virgins 9 [A.D. 206]).

Hippolytus

"When a widow is to be appointed, she is not to be ordained, but is designated by being named [a widow]. . . . A widow is appointed by words alone, and is then associated with the other widows. Hands are not imposed on her, because she does not offer the oblation and she does not conduct the liturgy. Ordination is for the clergy because of the liturgy; but a widow is appointed for prayer, and prayer is the duty of all" (The Apostolic Tradition 11 [A.D. 215]).

The Didascalia

"For it is not to teach that you women . . . are appointed. . . . For he, God the Lord, Jesus Christ our Teacher, sent us, the twelve [apostles], out to teach the [chosen] people and the pagans. But there were female disciples among us: Mary of Magdala, Mary the daughter of Jacob, and the other Mary; he did not, however, send them out with us to teach the people. For, if it had been necessary that women should teach, then our Teacher would have directed them to instruct along with us" (Didascalia 3:6:1–2 [A.D. 225]).

Firmilian

"[T]here suddenly arose among us a certain woman, who in a state of ecstasy announced herself as a prophetess and acted as if filled with the Holy Ghost. . . . Through the deceptions and illusions of the demon, this woman had previously set about deluding believers in a variety of ways. Among the means by which she had deluded many was daring to pretend that, through proper invocation, she consecrated bread and performed the Eucharist. She offered up the sacrifice to the Lord in a liturgical act that corresponds to the usual rites, and she baptized many, all the while misusing the customary and legitimate wording of the [baptismal] question. She carried all these things out in such a manner that nothing seemed to deviate from the norms of the Church" (collected in Cyprian’s Letters 74:10 [A.D. 253]).

Council of Nicaea I

"Similarly, in regard to the deaconesses, as with all who are enrolled in the register, the same procedure is to be observed. We have made mention of the deaconesses, who have been enrolled in this position, although, not having been in any way ordained, they are certainly to be numbered among the laity" (Canon 19 [A.D. 325]).

Council of Laodicea

"[T]he so-called ‘presbyteresses’ or ‘presidentesses’ are not to be ordained in the Church" (Canon 11 [A.D. 360]).

Epiphanius of Salamis

"Certain women there in Arabia [the Collyridians] ... In an unlawful and blasphemous ceremony ... ordain women, through whom they offer up the sacrifice in the name of Mary. This means that the entire proceeding is godless and sacrilegious, a perversion of the message of the Holy Spirit; in fact, the whole thing is diabolical and a teaching of the impure spirit" (Against Heresies 78:13 [A.D. 377]).

"It is true that in the Church there is an order of deaconesses, but not for being a priestess, nor for any kind of work of administration, but for the sake of the dignity of the female sex, either at the time of baptism or of examining the sick or suffering, so that the naked body of a female may not be seen by men administering sacred rites, but by the deaconess" (ibid.).

"From this bishop [James the Just] and the just-named apostles, the succession of bishops and presbyters [priests] in the house of God have been established. Never was a woman called to these. . . . According to the evidence of Scripture, there were, to be sure, the four daughters of the evangelist Philip, who engaged in prophecy, but they were not priestesses" (ibid.).

"If women were to be charged by God with entering the priesthood or with assuming ecclesiastical office, then in the New Covenant it would have devolved upon no one more than Mary to fulfill a priestly function. She was invested with so great an honor as to be allowed to provide a dwelling in her womb for the heavenly God and King of all things, the Son of God. . . . But he did not find this [the conferring of priesthood on her] good" (ibid., 79:3).

John Chrysostom

"[W]hen one is required to preside over the Church and to be entrusted with the care of so many souls, the whole female sex must retire before the magnitude of the task, and the majority of men also, and we must bring forward those who to a large extent surpass all others and soar as much above them in excellence of spirit as Saul overtopped the whole Hebrew nation in bodily stature" (The Priesthood 2:2 [A.D. 387]).

The Apostolic Constitutions

"A virgin is not ordained, for we have no such command from the Lord, for this is a state of voluntary trial, not for the reproach of marriage, but on account of leisure for piety" (Apostolic Constitutions 8:24 [A.D. 400]).

"Appoint, [O Bishop], a deaconess, faithful and holy, for the ministering of women. For sometimes it is not possible to send a deacon into certain houses of women, because of unbelievers. Send a deaconess, because of the thoughts of the petty. A deaconess is of use to us also in many other situations. First of all, in the baptizing of women, a deacon will touch only their forehead with the holy oil, and afterwards the female deacon herself anoints them" (ibid., 3:16).

"[T]he ‘man is the head of the woman’ [1 Cor. 11:3], and he is originally ordained for the priesthood; it is not just to abrogate the order of the creation and leave the first to come to the last part of the body. For the woman is the body of the man, taken from his side and subject to him, from whom she was separated for the procreation of children. For he says, ‘He shall rule over you’ [Gen. 3:16]. For the first part of the woman is the man, as being her head. But if in the foregoing constitutions we have not permitted them [women] to teach, how will any one allow them, contrary to nature, to perform the office of the priest? For this is one of the ignorant practices of Gentile atheism, to ordain women priests to the female deities, not one of the constitutions of Christ" (ibid., 3:9).

"A widow is not ordained; yet if she has lost her husband a great while and has lived soberly and unblamably and has taken extraordinary care of her family, as Judith and Anna—those women of great reputation—let her be chosen into the order of widows" (ibid., 8:25).

"A deaconess does not bless, but neither does she perform anything else that is done by presbyters [priests] and deacons, but she guards the doors and greatly assists the presbyters, for the sake of decorum, when they are baptizing women" (ibid., 8:28).

Augustine

"[The Quintillians are heretics who] give women predominance so that these, too, can be honored with the priesthood among them. They say, namely, that Christ revealed himself . . . to Quintilla and Priscilla [two Montanist prophetesses] in the form of a woman" (Heresies 1:17 [A.D. 428]).

An Anglican Moses

2008-04-23T22:09:00.000-07:00

I have several times spoken of our need for a Patriarch and have at least in one post alluded to him being a Moses figure. and if we ever needed him we need him now. And we must pray for the Lord to send us a strong man who can lead us out of our bondage and unify the diaspora.

Ex 5:22 Moses returned to the LORD and said, "O Lord, why have you brought trouble upon this people? Is this why you sent me? 23 Ever since I went to Pharaoh to speak in your name, he has brought trouble upon this people, and you have not rescued your people at all."
Ex 6: 1 Then the LORD said to Moses, "Now you will see what I will do to Pharaoh: Because of my mighty hand he will let them go; because of my mighty hand he will drive them out of his country."

O'Lord where is our Moses? There are many arguments as to why we need a Patriarch but none can be so strong and so simple as that we need a Chief-General. A Commander and Chief so to say, what we need now is a revolution in the house of God. Satan has entered and him and his have laid claim to the house of God, and now oppress His people is if they were his to oppress.

I believe that our diaspora is a punishment from God, know the heart of our communion like He knows the heart of men He has laid out a journey for us to travel, a path which we are to take. He as allowed all of these misfortunes to beset us so that we might come to this point and be as the Israelites crying out to the Lord "Have you forgotten us your people?", and that He might respond " 'Now you will see what I will do to Pharaoh: Because of my mighty hand he will let them go; because of my mighty hand he will drive them out of his country.' ". God chose Moses because He knew the man he was, and He knew the hearts of the Israelites. How many times did they grumble against Moses and against God, and I fear when the Lord presents us our Moses we will do the same. Will we reject the one called by God to unite and lead us or will we answer Him "Yes Lord I will follow your servant".

The Lord is pushing us and pushing us to the edge of desperation so that we might be ripe with anticipation. How stubborn we men are wanting always to follow our own way even above the ways of the Lord. How easily we divide and fracture because of our pride; for us submission is hard, but isn't that the definition of pride saying "I" instead of "Thee". As St. C.S. Lewis says that we 'are afraid that if we give ourselves whole and entire to God that He might kill us, and in truth it is not until we give ourselves to God that we can truly be ourselves' (paraphrase). The same applies here, we do not like giving up our power to others. This submission however not only one of prudence but of practicality, without a true Commander and Chief we are all free to go about our own ways as the TEC and other branches in the Anglican Communion have proven. The house is divided and so we fall.(Matthew 12:25)

Unity

What are our points of unity? Truly what are they? The 39 articles which many of us reject? Canterbury? Lambeth? Windsor? All of these are Ideas with no real bite behind them, even Canterbury. A figurehead with no authority to act is not worth the paper his name is written on, he can be disobeyed with little or no consequence. These concepts are all hollow in the end with nothing, a house built on shifting sand. We need something concrete and solid to unite us and to keep us united, and the only thing the one and only thing possible is a flesh and blood human being.

The Patriarch is truly no less of a concept than anything mentioned above, however there is one distinct difference; its given flesh and blood and teeth. When you stick a real person in there that people can talk to, who has some authority to do something about dissenters, well then you have something. and it goes beyond simply being able to deal with dissenters into practical application, imagine a major corporation, now imagine that every district in that corporation were allowed to do whatever it wanted whenever it wanted through "local option". Not only would it not be one corporation but it would be luck to last six months. Look at a franchise as a perfect example of how we should operate, franchises are allowed a certain level of "local option" however the local district directors are given their orders from the central office who is ultimately under the CEO. Through local option the districts are allowed to carry out the common orders given to all districts through whatever way is best suited for their district. example "all diocese need to grow by X% over Y years". it also allows for better control of "global" or shared finances "if we allocate $X to Z then we will see a return of Y converts". Or Diocese M needs L to carry out Q.

Abu has said that this is ambitious, I will remind all those who doubt of the Saints who were accused of the same thing. And for a more recent example look at the little Nun who started the Latin Rite channel EWTN, she was accused of being ambitious.

It's plain market government and market economics. Every business needs a government which is suited to growth with someone in charge who is able to have managers under him. and the market economic principle is rather simple as well, is this a great risk? yes, but as the market shows with great risk comes great reward. It all comes down to one thing, how much do we trust God?

Sarum Book

2008-04-22T16:40:00.000-07:00

New book on Sarum

6 Articles (1539)

2008-04-22T16:06:00.001-07:00

Statute of Six Artic1es, 1539

An Act abolishing diversity in Opinions

Where the King's most excellent Majesty is by God's Law Supreme Head immediately under him of this whole Church and Congregation of England, intending the conservation of the same Church and Congregation in a true, sincere, and uniform doctrine of Christ's Religion, calling also to his blessed and most gracious remembrance as well the great and quiet assurance, prosperous increase, and other innumerable commodities which have ever ensued, come, and followed of concord, agreement, and unity in opinions, as also the manifold perils, dangers, and inconveniences which have heretofore in many places and regions grown, sprung, and arisen of the diversities of minds and opinions, especially of matters of Christian Religion; And therefore desiring that such an unity might and should be charitably established in all things touching and concerning the same, as the same, so being established might chiefly be to the honour of Almighty God, the very author and fountain of all true unity and sincere concord, and consequently redound to the common wealth of this his Highness's most noble realm and of all his loving subjects and other resiants and inhabitants of or in the same: Hath therefore caused and commanded this his most high Court of Parliament, for sundry and many urgent causes and considerations, to be at this time summoned, and also a Synod and Convocation of all the archbishops, bishops, and other learned men of the clergy of this his realm to be in like manner assembled; And forasmuch as in the said Parliament, Synod, and Convocation there were certain articles, matters, and questions proponed and set forth touching Christian Religion The King's most royal Majesty, most prudently pondering and considering that by occasion of variable and sundry opinions and judgments of the said articles, great discord and variance hath arisen as well amongst the clergy of this his realm as amongst a great number of vulgar people his loving subjects of the same, and being in a full hope and trust that a full and perfect resolution of the said articles should make a perfect concord and unity generally amongst all his loving and obedient subjects; Of his most excellent goodness not only commanded that the said articles should deliberately and advisedly by his said archbishops, bishops, and other learned men of his clergy be debated, argued, and reasoned, and their opinions therein to be understood, declared, and known, but also most graciously vouchsafed in his own princely person to descend and come into his said high Court of Parliament and Council, and there like a prince of most high prudence and no less learning opened and declared many things of high learning and great knowledge touching the said articles, matters, and questions, for an unity to be had in the same; Whereupon, after a great and long deliberate and advised disputation and consultation had and made concerning the said articles, as well by the consent of the King's Highness as by the assent of the Lords spiritual and temporal and other learned men of his clergy in their Convocation and by the consent of the Commons in this present Parliament assembled -it was and is finally resolved, accorded, and agreed in manner and form following, that is to say;

First, that in the most blessed Sacrament of the Altar, by the strength and efficacy of Christ's mighty word, it being spoken by the priest, is present really, under the form of bread and wine, the natural body and blood of Our Saviour Jesu Christ, conceived of the Virgin Mary, and that after the consecration there remaineth no substance of bread and wine, nor any other substance but the substance of Christ, God and man;

Secondly, that communion in both kinds is not necessary ad salutem, by the law of God, to all persons; and that it is to be believed, and not doubted of, but that in the flesh, under the form of the bread, is the very blood; and with the blood, under the form of the wine, is the very flesh; as well apart, as though they were both together.

Thirdly, that priests after the order of priesthood received, as afore, may not marry, by the law of God.

Fourthly, that vows of chastity or widowhood, by man or woman made to God advisedly, ought to be observed by the law of God; and that it exempts them from other liberties of Christian people, which without that they might enjoy.

Fifthly, that it is meet and necessary that private masses be continued and admitted in this the King's English Church and Congregation, as whereby good Christian people, ordering themselves accordingly, do receive both godly and goodly consolations and benefits; and it is agreeable also to God's law.

Sixthly, that auricular confession is expedient and necessary to be retained and continued, used and frequented in the Church of God:. . . It is therefore ordained and enacted.. . .

VI. And be it further enacted... that if any person or persons... contemn or contemptuously refuse, deny, or abstain to be confessed at the time commonly accustomed within this realm and Church of England, or contemn or contemptuously refuse, deny, or abstain to receive the holy and blessed sacrament above said at the time commonly used and accustomed for the same, that then every such offender.. shall suffer such, imprisonment and make such fine and ransom to the King our Sovereign Lord and his heirs as by his Highness or by his or their Council shall be ordered and adjudged in that behalf; And if any such offender ... do eftsoons... refuse... to be confessed or to be communicate... that then every such offence shall be deemed and adjudged felony, and the offender... shall suffer pains of death and lose and forfeit all his... goods, lands, and tenements, as in cases of felony.

Six Articles Text

10 Articles (1536)

2008-04-22T16:03:00.000-07:00

THE TEN ARTICLES (1536). In the year 1536 convocation under Henry VIII gave sanction to the "Ten Articles," entitled "Articles devised by the King's Higness' Majesty to stablish Christian quietness and unity among us." These were probably compiled by Cranmer, though ostensibly emanating from the crown. Five of the articles related to doctrines and five to ceremonies.

Articles related to doctrines:

That Holy Scriptures and the three Creeds are the basis and summary of a true Christian faith.

That baptism conveys remission of sins and the regenerating grace of the Holy Spirit, and is absolutely necessary as well for children as adults.

That penance consists of contrition, confession, and reformation, and is necessary to salvation.

That the body and blood of Christ are really present in the elements of the eucharist.

That justification is remission of sin and reconciliation to God by the merits of Christ; but good works are necessary.

Articles related to ceremonies:

That images are useful as remembrancers, but are not objects of worship.

That saints are to be honored as examples of life, and as furthering our prayers.

That saints may be invoked as intercessors, and their holydays observed.

That ceremonies are to be observed for the sake of their mystical signification, and as conducive to devotion.

That prayers for the dead are good and useful, but the efficacy of papal pardon, and of soul-masses offered at certain localities, is negatived.

Upon these articles was founded the work entitled Institution of a Christian Man, commonly known as "The Bishop's Book."

Ten Articles Text

Implementing a Patriarch.

2008-04-22T06:33:00.000-07:00

I have been reflecting on the comment of Abu Daoud who posted a comment on my article The Limits of Anglican Ecclesiology. To be honest I had prior to being asked the question tried to avoid where, when and how such a thing as an Anglican Patriarch should be implemented. However I see that such a thing is unfair to those who would like to see an Anglican Patriarch as well as those who are opposed to the idea for various reasons. Abu makes a reasonable objection and so I think I will first address it.

Abu Daoud said...: So are you saying you would like one og the continuing churches to establish this right now? Or are you envisioning this after there is some union between, say, the ACC and TAC, or something like that?

I think there just aren't numbers for such a huge and developed hierarchy to be honest.

Putting into practice the idea of an Anglican Patriarch is certainly not going to be an easy thing, in truth I think it will be one of the hardest things we will do. We should begin by understanding that nothing happens overnight, to propose that something as large as this would simply just happen or would be simple is not only absurd but defies common sense. Instead this is going to require a great number of things to happen and here I hope to layout how such a move would have to occur.

The man for the job.
There seems to be an idea among those who read this blog as well as those that I talk to that what I propose is for a council to be called and a Patriarch to be elected. While that is true it is also an over simplification that cannot go uncorrected, the results if such an action of simply(not that it is simple) calling a council and electing a Patriarch would be disastrous to say the least. What is needed before the election of the Patriarch is first his establishment. Given the breath and scope of what will be required of him he should be unmarried as his duties will allow him little in the way of family time. He should be a man of great moral character who is loving and strong, a man who loves heretics but hates heresy, and a man who speaks plainly. He should be loved by both friend and foe alike, and should command a great deal of respect especially from his adversaries, he must be intolerant of practices which are an attempt to soften peoples hearts and minds to heresy(again he must speak plain and be clear). The man who would be Patriarch needs to establish himself in the communion to the point of being a very prominent and recognized face and name. He should be a man who is widely read and published, who is capable of speaking not only to the obscure theologian but also to the common and simple man bridging the gap between them. This man must be a man of the people, servant, slave, friend, brother, father; loving them with his whole being as he loves God. And he must be a strong leader. The development and establishment of this Moses would take no less than five to ten years(I understand that this is the fast food era but the Church knows not minutes or hours nor even months).

It is of great importance that when people say "Anglican" or "Anglicanism" they think of this man, and they think of him with great fondness.

The development

There is no better time than now for this man to come to the forefront, now when the communion is most in trouble and in threat of rupture. Speaking with kind and firm words rising in recognition and especially clear. He should be able to unite both Protestant and Catholic minded Anglicans for the common cause of expelling the Heterodox progressives. He should rally both the Protestant and the Catholic Anglicans into a council in which they establish what they can agree upon as Doctrine while they jointly condemn Heterodox ideals (priestesses, homosexual unions, etc). At the conclusion of this council the two bodies which at this present time Actually (though not formally) live in schism would agree to an informal separation, as a friend of mine once put it "separate marriage beds". The two Catholic and Protestant would then work together in common cause to reconcile their doctrinal and liturgical differences the former being more important with the latter following.

After the Anglican General council an Anglo-Catholic General council would be convened for the purpose of affirming doctrine, and establishing the polis of the Church, as well as to establish and define what would be the Anglo-Catholic point of unity. The government of a society either secular or Divine must be understood to be (and in truth is) the point of unity for all societies. If it is true as St. Aquinas and Augustine say that all legitimate governments share in the Divine right, then we must include Church government within this. It must also be established that a legitimate government is so only in as much as it shares in the Divine, thus the church being of God should share most in the Divine structure. This lays the groundwork for the proposing of a Patriarch. There will of course be some prideful men who leave because they fear the lose of power, this must not be feared as in time they will reconcile.

Who should be Patriarch will not be in question and the choice will be simple.

an alternative

There is of course another way which this could come about, many in fact but only one that I see as likely to occur. I will use Abu's proposal of the TAC/ACC as an example though it need not be these bodies. It could happen that the TAC and ACC create the body and establish a Patriarch. One objection Abu had however was the size. This I think however is a false argument; take for example a primate, there is not much size needed to establish a primate only a few bishops. The Patriarch is really an advanced Primate. So if you have established 3 or 4 primates you can establish from among them a Patriarch. The Patriarch will make up the head with the primates making up the skeleton of the body, the rest of the structure will through time and growth fill out.

Given that the Anglican communion (specifically the Anglo-Catholic body but also the Anglo-Protestant body by extension) has one visible head it will allow for strong and quick growth as Anglicanism will be able to be identified by more than just some ambiguous amorphic thing. It will also be able to evangelize more effectively as things can be more easily coordinated.

Now it should be noted that the principle of subsidiarity is at the heart of governance.

Schism

2008-04-21T19:11:00.000-07:00

EDIT: I apologize for the horrible quality of the original post I wrote this after taking a sleeping pill. Note to self... Never do that again. I have gone back and edited the post in hopes that it will be more readable.

The dreaded word, you would swear the man who said it should be put to death and that his tongue be cut out. Nay a schism nay never a schism, however practically we know schisms have a time and a place and must be followed throught and concluded. When a part of the body becomes corrupt it must be removed for the sake of the whole. We have become a body seeking to keep every limb cherish it love it will its goodness, however I ask brothers at what coast? Why do we seek to hold this dieing body together. Does not the Doctor cut away those parts of the body which have been deemed harmful. Some of us pray and pray very fervently for a strong healthy body, for a body which which will fight off evil everywhere in the world. I pray with the same fever that those in our communion might with God's Grace repent and turn to him saying "FATHER FATHER I HAVE SINNED, I HAVE LEAD MANY AWAY BUT I BEG YOU LORD GIVE ME ANOTHER CHANCE, LET ME RETRIEVE THOSE SHEEP I HAVE LOST, AND I WILL BRING NOW SHEEP STILL LOST".

This is what we want true, however it is not possible, Christianity is not a religion of compromise we cannot continue to pretend that the body is healthy and no part must go. In fact there are loud screams sent up from the arm saying "Cut off the hand quickly it is spreading to the elbow. We must lay waste to all heterodox, but we must always keep them in our prayer "Lord grant them the light of truth" be upon our lips and "Lord grant me the knowledge of wisdom to know and share the light."

the threads

there are three threads that weave down to still more threads. Take the three main bodies of Anglicanism The progressive who have their hands in every things. The Protestant Anglicans. here this group can be broken down into The evangelicals and the Reformed. The other group is that of the Anglo-Catholics and the Continuum.

To make things more simple for you there are the Progressives in one corner, Then in another corner there are the Protestants, and still in the third corner the Catholics. In reality we have within the Anglican Communion these three churches, and while yes it is true that there are others that are smaller in reality these smaller bodies are nothing more than shoot offs of the larger bodies.

So seeing the mess we are in there is only one thing we can do; Arius has arising again he and his false doctrine have consumed the majority of the church. 90% of the Church is heterodox and Arius in his discourse on the street turns to Athanasius and say "Athanasius convert, don't you see the whole world is on my side. and then he Athanasius in the strength of God 'I will never convert, I will never give up what is true." and Arius replies "All believe as I do Athanasius convert and belive" and then he said those famous words "athanasius contra mundo".

We must expel the progressives before they progress us into a never ending progression of nothingness. Here we will have a small church for a while yes but we will have a more doctrinally pure church as well. and after the surgery to remove the progressive cancer, we must then agree that it is time for a separation. I do not mean a divorce or a schism that had been done with the progressives, this is something quite different. In a covenant which is established for the purpose of foundation of unity the following will be laid out.

All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness:(2Tim 3:15)
That the Church is the Pillar and Foundation of Truth(1 Tim 3:15)
That we do not contain the Authority to change the Teaching of Christ.
That We commit ourselves wholly to Christ Jesus.
That we are devoted to the search of truth upon the path of Holiness.
That through this brief separation though we remain in the same communion we may develop and make clear our distinctly different theological differences and that we might be able to after time and thought be able to enter into a discourse by which to test our believes to know if they are true or false.
It should also be rendered that during the time of this division each party may work out their own governmental structure so long as they do not subject bishops to the rule of Priests, Priests to the rule of Deacon, and Deacons to the rule of Laity, for all are called to serve and some are called to serve in different ways. The Divine Hierarchy cannot be corrupted or perverted, there may however be suitable and necessary a second layer to the governmental system, this is to say God has given us a frame work and said do with it as you will but do not alter the original frame.

So the Evangelicals and Reformed (low church) being left to its own for a while, and the Anglo-Catholics and the Continuum (High Church) being left to its own for a while will permit both sides to grow and define Anglicanism. It will also allow them to grow in friendship as those assigned by the two parties will begin to enter into dialog. In the course of this dialog a search for truth must be at our true aim, as St. C.S. Lewis says we must not ask "Do i like this door" but "Is this true".

Charge against Christians

2008-04-21T14:54:00.000-07:00

"If you were brought to court on the charge of being a Christian would their be enough evidence to convict you?" A question Dr. Kreeft of Boston college addresses in a talk about the late Saint C.S. Lewis, Dr. Kreeft then gives the following list of charges against the Saint and in fact against all "mere Christians"

1. Christians are Divisive
2. Christians are Insensitive or unfeeling
3. Christians are Simplistic
4. Christians are Fanatical
5. Christians are Amateurish

The alternative list Dr. Kreeft provides

1. Christians are Confrontational instead of divisive
2. Christians are Challenging instead of unfeeling
3. Christians are Clear instead of Simplistic
4. Christians are Christocentric instead of Fanatical
5. Christians are Concrete instead of Amateurish

Or
1. Polemical
2. Honest and blunt
3. Short, to the point, and clear
4. Christocentric
5. Utterly Practical

I make no apologize for any of these things, in fact I like St. C.S. Lewis must plead guilty. I like St. C.S. Lewis do not mix Christianity and water for our beliefs are as they are and I nor any man has the authority to change them. I by my very claim to the title of Christian am compelled as all Christians should be to speak polemically, honestly and bluntly, short clear and to the point, Christocentricly, and in utterly practical concrete ways.

As Christians we provide the world with an either or choice and we have not the authority to present a middle road, for there is no compromise between God and Satan for men can only serve one master. There is no alternative between Heaven and Hell you will choose one or the other and you must choose.

As Christians we are Honest and blunt, we are challenging. Some will say that we can be challenging in a soft way without being blunt as Christ was, I hold this to be Christianity and water. Christ was never soft in His bluntness and anyone who reads softness into his words does just that, they read it into the text. When Christ tells Mary the harlot "Go and sin no more" He did so with a great deal of love and compassion, but he also gave her a command and was blunt. Christ does not say "go and I hope you sin no more" it is instead a Divine command "Go and sin no more". We must always call the world on and on to surpass itself, calling even the greatest men to do still yet greater things.

As Christians we must be short and to the point, we must not mix words or ramble on. We must say to our brothers, "You sin repent and turn to God". We must not add words to comfort them in their sin lest we sin by doing so.

As Christians we must be fanatical about Christ, he must always be on our hearts in our minds and on our lips. No word from Christian mouths are idle, even to say "Good day neighbor" in that very moment Christ is on our lips even without saying His Holy Name.

As Christians we must be concrete, we must mean what we say and say what we mean. Everything we do has meaning from brushing out teeth in the morning to the prayers we say before bed.

Development of Christain Doctrine

2008-04-19T13:09:00.000-07:00

Development of Christian Doctrine
Card. John Henry Newman

Audio book of the Essay by this brilliant man.

Sarum Mission on Mission

2008-04-18T21:06:00.000-07:00

Ideas about creating a mission

Why the Articles of Orthodoxy

2008-04-17T15:26:00.000-07:00

I have really been giving this some thought and found after some serious challenges there is some need to explain why we need something like the Articles of Orthodoxy(which is a work in progress).

Explanation on Original post of the Articles of Orthodoxy. (t)he (a)nglican (c)hurch as exampled by modern day Canterbury is a body without form, this is to say its doctrines are like the shape of water which ever mold you decide to pour it into that is what it believes. One of the things that makes an ecclesiastical body work is a common Doctrine and worship, once you no longer have common Doctrine and worship(the prior being more important than the latter) you no longer have a function body but instead a body infected with disease, a body which over time will degenerate into non-being. There for the following is a list of articles which (with the exception of I-VI have no real set order) all professed Anglicans believe, those who deny any of these articles are Heterodox. Note: The whole of Christian faith cannot be contained in one book therefore recognize that the articles listed here are not the whole of Orthodox-Catholic Faith.

When I originally posted the above I thought it would be rather clear and self evident that a communion who exists with no real unity does not exist; from Anglicans who believe in the Real Presence to those who deny it, from a male only Priesthood to the Priestess movement and supporters, from antiquity ubiquity omnibus to Sola Scriptura, From Salvation by Grace and cooperation to Sola Fide, from orthodoxy to heterodoxy, which is which, how do you define Anglicanism. WHAT IS ANGLICANISM? Catholicism is simple to define as their beliefs are made unambiguous and clear through the Magesterium of the Catholic Church, Orthodoxy is clearly defined by the first 7 councils as well as apologetical works which have at their core a common belief. You can look at the Catholics and say "That is Catholic teaching" and you can look at the Orthodoxy and say "That is Orthodox teaching" but you can't do the same for Anglicans.

Some will say that we can examine the 39 articles and hold them up as our source of unity, but I ask very seriously can we? The greatest problem as can be seen by most Anglo-Catholics and many Continuing Anglicans is the denial of Transubstantiation which is accepted by both the East and the West. While it is true that some of us may favor the East over the West, and while it is true that others of us may favor the West over the East we cannot hold and in fact must hold that anything contrary to what is held by both East and West cannot be true Christian Doctrine. Other troubling things can be exampled by the language used of what is required for salvation, the articles while never saying Sola Fide also never deny it all together, instead it seems to take a particular stance which implies that works are secondary. While it is true that we are saved by Grace and only by Grace we also cannot divide works from faith or attempt to give one a primacy over another as they are sisters. And finally of another great problem is that the Articles is the issue of the Sacraments in which Cranmer denies 5 of the 7 Sacraments(this goes against the previous 10 and 6 articles). There is also the issue that the Articles do not go far enough, but I will handle that later.

VI. Of the Sufficiency of the Holy Scriptures for Salvation. Holy Scripture containeth all things necessary to salvation: so that whatsoever is not read therein, nor may be proved thereby, is not to be required of any man, that it should be believed as an article of the Faith, or be thought requisite or necessary to salvation. In the name of the Holy Scripture we do understand those canonical Books of the Old and New Testament, of whose authority was never any doubt in the Church.

Of the Names and Number of the Canonical Books. Genesis, The First Book of Samuel, The Book of Esther, Exodus, The Second Book of Samuel, The Book of Job, Leviticus, The First Book of Kings, The Psalms, Numbers, The Second Book of Kings, The Proverbs, Deuteronomy, The First Book of Chronicles, Ecclesiastes or Preacher, Joshua, The Second Book of Chronicles, Cantica, or Songs of Solomon, Judges, The First Book of Esdras, Four Prophets the greater, Ruth, The Second Book of Esdras, Twelve Prophets the less.

And the other Books (as Hierome saith) the Church doth read for example of life and instruction of manners; but yet doth it not apply them to establish any doctrine; such are these following:

The Third Book of Esdras, The rest of the Book of Esther, The Fourth Book of Esdras, The Book of Wisdom, The Book of Tobias, Jesus the Son of Sirach, The Book of Judith, Baruch the Prophet, The Song of the Three Children, The Prayer of Manasses, The Story of Susanna, The First Book of Maccabees, Of Bel and the Dragon, The Second Book of Maccabees.

All the Books of the New Testament, as they are commonly received, we do receive, and account them Canonical.

Chapter VI. of Acts and Decrees of the Synod of Jerusalem (A.D. 1672)
QUESTION III.
What Books do you call Sacred Scripture?

Following the rule of the Catholic Church, we call Sacred Scripture all those which Cyril {Lucar ELC} collected from the Synod of Laodicea, and enumerated, adding thereto those which he foolishly, and ignorantly, or rather maliciously called Apocrypha; to wit, “The Wisdom of Solomon,” “Judith,” “Tobit,” “The History of the Dragon,” “The History of Susanna,” “The Maccabees,” and “The Wisdom of Sirach.” For we judge these also to be with the other genuine Books of Divine Scripture genuine parts of Scripture. For ancient custom, or rather the Catholic Church, which hath delivered to us as genuine the Sacred Gospels and the other Books of Scripture, hath undoubtedly delivered these also as parts of Scripture, and the denial of these is the rejection of those. And if, perhaps, it seemeth that not always have all been by all reckoned with the others, yet nevertheless these also have been counted and reckoned with the rest of Scripture, as well by Synods, as by how many of the most <156> ancient and eminent Theologians of the Catholic Church; all of which we also judge to be Canonical Books, and confess them to be Sacred Scripture.

Trent Session 4 DECREE CONCERNING THE CANONICAL SCRIPTURES exerpt
They are as set down here below: of the Old Testament: the five books of Moses, to wit, Genesis, Exodus, Leviticus, Numbers, Deuteronomy; Josue, Judges, Ruth, four books of Kings, two of Paralipomenon, the first book of Esdras, and the second which is entitled Nehemias; Tobias, Judith, Esther, Job, the Davidical Psalter, consisting of a hundred and fifty psalms; the Proverbs, Ecclesiastes, the Canticle of Canticles, Wisdom, Ecclesiasticus, Isaias, Jeremias, with Baruch; Ezechiel, Daniel; the twelve minor prophets, to wit, Osee, Joel, Amos, Abdias, Jonas, Micheas, Nahum, Habacuc, Sophonias, Aggaeus, Zacharias, Malachias; two books of the Machabees, the first and the second. Of the New Testament: the four Gospels, according to Matthew, Mark, Luke, and John; the Acts of the Apostles written by Luke the Evangelist; fourteen epistles of Paul the apostle, (one) to the Romans, two to the Corinthians, (one) to the Galatians, to the Ephesians, to the Philippians, to the Colossians, two to the Thessalonians, two to Timothy, (one) to Titus, to Philemon, to the Hebrews; two of Peter the apostle, three of John the apostle, one of the apostle James, one of Jude the apostle, and the Apocalypse of John the apostle.

As I have stated before what is held by both East and West we cannot hold Contrary to or we ourselves are heterodox. We must believe what is held always everywhere by all, if we hold that those text which have been used by both east and west and held as part of the Sacred Canon from the beginning then we accuse God of allowing the gates of hell to prevail against His Church. What gave Luther and the other "reformers" the authority to remove from the cannon which had long been held by all, always and everywhere? Even St. Jerome included the deutrocanonical text in his canon though at first with some reluctance.

While The 39 articles along with the 10 and 6 articles are a good place to start we must go further still. We must correct the errors in the 39 articles and that is for one recognizing the other 5 sacraments as well has rejecting the protestant canon as contrary to that which has been handed down to us. We need within the Articles of Orthodoxy parts, the first part of affirmation "This is what we hold" and the second part a part of condemnation "This is what we cannot hold". This will help lay down for us a clear blueprint of belief.

The Affirmation of St. Louis (1977)

2008-04-16T00:22:00.000-07:00

The Affirmation of St. Louis (1977)

IN THE NAME OF THE FATHER AND OF THE SON AND OF THE HOLY GHOST. AMEN.

The Continuation of Anglicanism
We affirm that the Church of our fathers, sustained by the most Holy Trinity, lives yet, and that we, being moved by the Holy Spirit to walk only in that way, are determined to continue in the Catholic Faith, Apostolic Order, Orthodox Worship and Evangelical Witness of the traditional Anglican Church, doing all things necessary for the continuance of the same. We are upheld and strengthened in this determination by the knowledge that many provinces and dioceses of the Anglican Communion have continued steadfast in the same Faith, Order, Worship and Witness, and that they continue to confine ordination to the priesthood and the episcopate to males. We rejoice in these facts and we affirm our solidarity with these provinces and dioceses.

The Dissolution of Anglican and Episcopal Church Structure
We affirm that the Anglican Church of Canada and the Protestant Episcopal Church in the United States of America, by their unlawful attempts to alter Faith, Order and Morality (especially in their General Synod of 1975 and General Convention of 1976), have departed from Christ's One, Holy, Catholic and Apostolic Church.

The Need to Continue Order in the Church
We affirm that all former ecclesiastical governments, being fundamentally impaired by the schismatic acts of lawless Councils, are of no effect among us, and that we must now reorder such godly discipline as may strengthen us in the continuation of our common life and witness.

The Invalidity of Schismatic Authority
We affirm that the claim of any such schismatic person or body to act against any Church member, clerical or lay, for his witness to the whole Faith is with no authority of Christ's true Church, and any such inhibition, deposition or discipline is without effect and is absolutely null and void.

The Need for Principles and a Constitution
We affirm that fundamental principles (doctrinal, moral, and constitutional) are necessary for the present, and that a Constitution (redressing the defects and abuses of our former governments) should be adopted, whereby the Church may be soundly continued.

The Continuation of Communion with Canterbury
We affirm our continued relations of communion with the See of Canterbury and all faithful parts of the Anglican Communion.

WHEREFORE, with a firm trust in Divine Providence, and before Almighty God and all the company of heaven, we solemnly affirm, covenant and declare that we, lawful and faithful members of the Anglican and Episcopal Churches, shall now and hereafter continue and be the unified continuing Anglican Church in North America, in true and valid succession thereto.

FUNDAMENTAL PRINCIPLES

In order to carry out these declarations, we set forth these fundamental Principles for our continued life and witness.

PREFACE

In the firm conviction that "we shall be saved through the grace of the Lord Jesus Christ," and that "there is no other name under heaven given among men by which we must be saved," and acknowledging our duty to proclaim Christ's saving Truth to all peoples, nations and tongues, we declare our intention to hold fast the One, Holy, Catholic and Apostolic Faith of God.

We acknowledge that rule of faith laid down by St. Vincent of Lerins: "Let us hold that which has been believed everywhere, always and by all, for that is truly and properly Catholic."

I. PRINCIPLES OF DOCTRINE

The Nature of the Church
We gather as people called by God to be faithful and obedient to Him. As the Royal Priestly People of God, the Church is called to be, in fact, the manifestation of Christ in and to the world. True religion is revealed to man by God. We cannot decide what is truth, but rather (in obedience) ought to receive, accept, cherish, defend and teach what God has given us. The Church is created by God, and is beyond the ultimate control of man.

The Church is the Body of Christ at work in the world. She is the society of the baptized called out from the world: In it, but not of it. As Christ's faithful Bride, she is different from the world and must not be influenced by it.

The Essentials of Truth and Order
We repudiate all deviation of departure from the Faith, in whole or in part, and bear witness to these essential principles of evangelical Truth and apostolic Order:

Holy Scriptures
The Holy Scriptures of the Old and New Testaments as the authentic record of God's revelation of Himself, His saving activity, and moral demands - a revelation valid for all men and all time.

The Creeds
The Nicene Creed as the authoritative summary of the chief articles of the Christian Faith, together with the "Apostles' Creed, and that known as the Creed of St. Athanasius to be "thoroughly received and believed" in the sense they have had always in the Catholic Church.

Tradition
The received Tradition of the Church and its teachings as set forth by "the ancient catholic bishops and doctors," and especially as defined by the Seven Ecumenical Councils of the undivided Church, to the exclusion of all errors, ancient and modern.

Sacraments
The Sacraments of Baptism, Confirmation, the Holy Eucharist, Holy Matrimony, Holy Orders, Penance and Unction of the Sick, as objective and effective signs of the continued presence and saving activity of Christ our Lord among His people and as His covenanted means for conveying His grace. In particular, we affirm the necessity of Baptism and the Holy Eucharist (where they may be had) -- Baptism as incorporating us into Christ (with its completion in Confirmation as the "seal of the Holy Spirit"), and the Eucharist as the sacrifice which unites us to the all-sufficient Sacrifice of Christ on the Cross and the Sacrament in which He feeds us with His Body and Blood.

Holy Orders
The Holy Orders of bishops, priests and deacons as the perpetuation of Christ's gift of apostolic ministry to His Church, asserting the necessity of a bishop of apostolic succession (or priest ordained by such) as the celebrant of the Eucharist - these Orders consisting exclusively of men in accordance with Christ's Will and institution (as evidenced by the Scriptures), and the universal practice of the Catholic Church.

Deaconesses
The ancient office and ministry of Deaconesses as a lay vocation for women, affirming the need for proper encouragement of that office.

Duty of Bishops
Bishops as Apostles, Prophets, Evangelists, Shepherds and Teachers, as well as their duty (together with other clergy and the laity) to guard and defend the purity and integrity of the Church's Faith and Moral Teaching.

The Use of Other Formulae
In affirming these principles, we recognize that all Anglican statements of faith and liturgical formulae must be interpreted in accordance with them.

Incompetence of Church Bodies to Alter Truth
We disclaim any right or competence to suppress, alter or amend any of the ancient Ecumenical Creeds and definitions of Faith, to set aside or depart from Holy Scripture, or to alter or deviate from the essential pre-requisites of any Sacrament.

Unity with Other Believers
We declare our firm intention to seek and achieve full sacramental communion and visible unity with other Christians who "worship the Trinity in Unity, and Unity in Trinity," and who hold the Catholic and Apostolic Faith in accordance with the foregoing principles.

II. PRINCIPLES OF MORALITY

The conscience, as the inherent knowledge of right and wrong, cannot stand alone as a sovereign arbiter of morals. Every Christian is obligated to form his conscience by the Divine Moral Law and the Mind of Christ as revealed in Holy Scriptures, and by the teaching and Tradition of the Church. We hold that when the Christian conscience is thus properly informed and ruled, it must affirm the following moral principles:

Individual Responsibility
All people, individually and collectively, are responsible to their Creator for their acts, motives, thoughts and words, since "we must all appear before the judgment seat of Christ . . ."

Sanctity of Human Life
Every human being, from the time of his conception, is a creature and child of God, made in His image and likeness, an infinitely precious soul; and that the unjustifiable or inexcusable taking of life is always sinful.

Man's Duty to God
All people are bound by the dictates of the Natural Law and by the revealed Will of God, insofar as they can discern them.

Family Life
The God-given sacramental bond in marriage between one man and one woman is God's loving provision for procreation and family life, and sexual activity is to be practiced only within the bonds of Holy Matrimony.

Man as Sinner
We recognize that man, as inheritor of original sin, is "very far gone from original righteousness," and as a rebel against God's authority is liable to His righteous judgment.

Man and God's Grace
We recognize, too, that God loves His children and particularly has shown it forth in the redemptive work of our Lord Jesus Christ, and that man cannot be saved by any effort of his own, but by the Grace of God, through repentance and acceptance of God's forgiveness.

Christian's Duty to be Moral
We believe, therefore, it is the duty of the Church and her members to bear witness to Christian Morality, to follow it in their lives, and to reject the false standards of the world.

III. CONSTITUTIONAL PRINCIPLES

In the constitutional revision which must be undertaken, we recommend, for the consideration of continuing Anglicans, the following:

Retain the Best of Both Provinces
That the traditional and tested features of the Canadian and American ecclesiastical systems be retained and used in the administration of the continuing Church.

Selection of Bishops
That a non-political means for selection of bishops be devised.

Tripartite Synod
That the Church be generally governed by a Holy Synod of three branches (episcopal, clerical and lay), under the presidency of the Primate of the Church.

Scriptural Standards for the Ministry
That the apostolic and scriptural standards for the sacred Ministry be used for all orders of Ministers.

Concurrence of all Orders for Decisions
That the Constitution acknowledge the necessity of the concurrence of all branches of the Synod for decisions in all matters, and that extraordinary majorities be required for the favorable consideration of all matters of importance.

Re-establishment of Discipline
That the Church re-establish an effective permanent system of ecclesiastical courts for the defense of the Faith and the maintenance of discipline over all her members.

Constitutional Assembly to be Called
That our bishops shall call a Constitutional Assembly of lay and clerical representatives of dioceses and parishes to convene at the earliest appropriate time to draft a Constitution and Canons by which we may be unified and governed, with special reference to this Affirmation, and with due consideration to ancient Custom and the General Canon Law, and to the former law of our provinces.

Interim Action
In the meantime, trusting in the everlasting strength of God to carry us through all our trials, we commend all questions for decision to the proper authorities in each case: Episcopal, diocesan, and parochial, encouraging all the faithful to support our witness as subscribers to this Affirmation, and inviting all so doing to share our fellowship and the work of the Church.

IV. PRINCIPLES OF WORSHIP

Prayer Book - The Standard of Worship
In the continuing Anglican Church, the Book of Common Prayer is (and remains) one work in two editions: The Canadian Book of 1962 and the American Book of 1928. Each is fully and equally authoritative. No other standard for worship exists.

Certain Variances Permitted
For liturgical use, only the Book of Common Prayer and service books conforming to and incorporating it shall be used.

V. PRINCIPLES OF ACTION

Intercommunion with other Apostolic Churches
The continuing Anglicans remain in full communion with the See of Canterbury and with all other faithful parts of the Anglican Communion, and should actively seek similar relations with all other Apostolic and Catholic Churches, provided that agreement in the essentials of Faith and Order first be reached.

Non-Involvement with Non-Apostolic Groups
We recognize that the World Council of Churches, and many national and other Councils adhering to the World Council, are non-Apostolic, humanist and secular in purpose and practice, and that under such circumstances, we cannot be members of any of them. We also recognize that the Consultation of Church Union (COCU) and all other such schemes, being non-Apostolic and non-Catholic in their present concept and form, are unacceptable to us, and that we cannot be associated with any of them.

Need for Sound Theological Training
Re-establishment of spiritual, orthodox and scholarly theological education under episcopal supervision is imperative, and should be encouraged and promoted by all in authority; and learned and godly bishops, other clergy and lay people should undertake and carry on that work without delay.

Financial Affairs
The right of congregations to control of their temporalities should be firmly and constitutionally recognized and protected.

Administrative Matters
Administration should, we believe, be limited to the most simple and necessary acts, so that emphasis may be centered on worship, pastoral care, spiritual and moral soundness, personal good works, and missionary outreach, in response to God's love for us.

The Church as Witness to Truth
We recognize also that, as keepers of God's will and truth for man, we can and ought to witness to that will and truth against all manifest evils, remembering that we are as servants in the world, but God's servants first.

Pensions and Insurance
We recognize our immediate responsibility to provide for the establishment of sound pension and insurance programs for the protection of the stipendiary clergy and other Church Workers.

Legal Defense
We recognize the immediate need to coordinate legal resources, financial and professional, for the defense of congregations imperiled by their stand for the Faith, and commend this need most earnestly to the diocesan and parochial authorities.

Continuation, Not Innovation
In this gathering witness of Anglicans and Episcopalians, we continue to be what we are. We do nothing new. We form no new body, but continue as Anglicans and Episcopalians.

NOW, THEREFORE, deeply aware of our duty to all who love and believe the Faith of our Fathers, of our duty to God, who alone shall judge what we do, we make this Affirmation. Before God, we claim our Anglican/Episcopal inheritance, and proclaim the same to the whole Church, through Jesus Christ our Lord, to whom, with the Father and the Holy Ghost, be all honor and glory, world without end. Amen.

1+1=3

2008-04-16T00:08:00.000-07:00

I found this posted over at Anglican Mainstream
my emphasis Comments

NIGERIA: Anglican Province Now Over 25 Million in Unique Discipleship Program

"We are not simply making new converts, we are making disciples for Christ," said the Rt. Rev. Ikechi Nwachukwu Nwosu, Bishop of Umuahia in Eastern Nigeria. His diocese was started 15 years ago and now has 1.2 million practicing Anglicans in five dioceses out of a population of 2.5 million. This is typical of the growth throughout Nigeria.

"The 1+1+3 program means that one person leads one person to Christ and disciples them intensively for three years. Every Anglican, from archbishops to bishops to lay people, must fulfill this requirement in order to reach Nigeria’s 120 million (I like this the plan is to convert a whole nation lets see some of the American and English Bishops do some Math. How long would it take to convert all of America? All of England. Oh forget it the world? ambitious yes, realistic who cares? We are Christians converting the whole world is exactly what we are called to do). Every Anglican is a one on one agent of conversion. Each must disciple that one person for three years and then that person must disciple someone else. It has had a multiplying effect. This is why the church is growing. Archbishop Peter Akinola, Primate of Nigeria started the program in 2004. It was his vision for multiplying the Anglican presence in Nigeria. He did it to effectively combat crime and ills in Nigerian society, which were rapidly increasing at that time.

According to the bishop, said the intensified program of evangelism and discipleship, which is promulgated by the Church’s Mission Committee, is done by all the bishops’ clergy and laity of the province. "That is the secret of our success. The House of Bishops and laity are all kept informed about the progress in evangelism and discipleship. As a result, we have needed to create whole new dioceses with the more outgoing evangelical clergy willing to make the sacrifices to do the work at minimal cost. "I carved a new diocese out here (Eastern Nigeria) and I told the primate and he carried it to the HOB. We pioneered it and it has been taken up by other dioceses. We now have three new dioceses."(If you build it they will come. Just imagine it the idea is fantastic. the number of clergy we would need would grow exponentially which I think is a good thing)

Read the whole article HERE.

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I very much like this Idea and think we should adopt it. Not Universally (the last thing we need is more progressives) it is clear to me that part of why this program works so well is that you get 1 intensive formation for 3 years(if it is done right), and 2 the Orthodoxy involved. It is true that where there is Orthodoxy there the Church lives.

Priestess II

2008-04-15T23:58:00.001-07:00

by C.S. Lewis

"I should like balls infinitely better," said Caroline Bingley, "if they were carried on in a different manner ... It would surely be much more rational if conversation instead of dancing made the order of the day."

"Much more rational, I dare say," replied her brother, "but it would not be near so much like a Ball." We are told that the lady was silenced: yet it could be maintained that Jane Austen has not allowed Bingley to put forward the full strength of his position. He ought to have replied with a distinguo. In one sense, conversation is more rational, for conversation may exercise the reason alone, dancing does not. But there is nothing irrational in exercising other powers than our reason. On certain occasions and for certain purposes the real irrationality is with those who will not do so. The man who would try to break a horse or write a poem or beget a child by pure syllogizing would be an irrational man; though at the same time syllogizing is in itself a more rational activity than the activities demanded by these achievements. It is rational not to reason, or not to limit oneself to reason, in the wrong place; and the more rational a man is the better he knows this.

These remarks are not intended as a contribution to the criticism of Pride and Prejudice. They came into my head when I heard that the Church of England was being advised to declare women capable of Priests' Orders. I am, indeed, informed that such a proposal is very unlikely to be seriously considered by the authorities. To take such a revolutionary step at the present moment, to cut ourselves off from the Christian past and to widen the divisions between ourselves and other Churches by establishing an order of priestesses in our midst, would be an almost wanton degree of imprudence. And the Church of England herself would be torn in shreds by the operation. My concern with the proposal is of a more theoretical kind. The question involves something even deeper than a revolution in order.

I have every respect for those who wish women to be priestesses. I think they are sincere and pious and sensible people. Indeed, in a way they are too sensible. That is where my dissent from them resembles Bingley's dissent from his sister. I am tempted to say that the proposed arrangement would make us much more rational "but not near so much like a Church".

For at first sight all the rationality (in Caroline Bingley's sense) is on the side of the innovators. We are short of priests. We have discovered in one profession after another that women can do very well all sorts of things which were once supposed to be in the power of men alone. No one among those who dislike the proposal is maintaining that women are less capable than men of piety, zeal, learning and whatever else seems necessary for the pastoral office. What, then, except prejudice begotten by tradition, forbids us to draw on the huge reserves which could pour into the priesthood if women were here, as in so many other professions, put on the same footing as men? And against this flood of common sense, the opposers (many of them women) can produce at first nothing but an inarticulate distaste, a sense of discomfort which they themselves find it hard to analyse.

That this reaction does not spring from any contempt for women is, I think, plain from history. The Middle Ages carried their reverence for one Woman to a point at which the charge could be plausibly made that the Blessed Virgin became in their eyes almost "a fourth Person of the Trinity". But never, so far as I know, in all those ages was anything remotely resembling a sacerdotal office attributed to her. All salvation depends on the decision which she made in the words Ecce ancilla; she is united in nine months' inconceivable intimacy with the eternal Word; she stands at the foot of the cross. But she is absent both from the Last Supper and from the descent of the Spirit at Pentecost. Such is the record of Scripture. Nor can you daff it aside by saying that local and temporary conditions condemned women to silence and private life. There were female preachers. One man had four daughters who all "prophesied", i.e. preached. There were prophetesses even in Old Testament times. Prophetesses, not priestesses.

At this point the common sensible reformer is apt to ask why, if women can preach, they cannot do all the rest of a priest's work. This question deepens the discomfort of my side. We begin to feel that what really divides us from our opponents is a difference between the meaning which they and we give to the word "priest". The more they speak (and speak truly) about the competence of women in administration, their tact and sympathy as advisers, their national talent for "visiting", the more we feel that the central thing is being forgotten. To us a priest is primarily a representative, a double representative, who represents us to God and God to us. Our very eyes teach us this in church. Sometimes the priest turns his back on us and faces the East - he speaks to God for us: sometimes he faces us and speaks to us for God. We have no objection to a woman doing the first: the whole difficulty is about the second. But why? Why should a woman not in this sense represent God? Certainly not because she is necessarily, or even probably, less holy or less charitable or stupider than a man. In that sense she may be as "God-like" as a man; and a given women much more so than a given man. The sense in which she cannot represent God will perhaps be plainer if we look at the thing the other way round.

Suppose the reformer stops saying that a good woman may be like God and begins saying that God is like a good woman. Suppose he says that we might just as well pray to "Our Mother which art in heaven" as to "Our Father". Suppose he suggests that the Incarnation might just as well have taken a female as a male form, and the Second Person of the Trinity be as well called the Daughter as the Son. Suppose, finally, that the mystical marriage were reversed, that the Church were the Bridegroom and Christ the Bride. All this, as it seems to me, is involved in the claim that a woman can represent God as a priest does.

Now it is surely the case that if all these supposals were ever carried into effect we should be embarked on a different religion. Goddesses have, of course, been worshipped: many religions have had priestesses. But they are religions quite different in character from Christianity. Common sense, disregarding the discomfort, or even the horror, which the idea of turning all our theological language into the feminine gender arouses in most Christians, will ask "Why not? Since God is in fact not a biological being and has no sex, what can it matter whether we say He or She, Father or Mother, Son or Daughter?"

But Christians think that God Himself has taught us how to speak of Him. To say that it does not matter is to say either that all the masculine imagery is not inspired, is merely human in origin, or else that, though inspired, it is quite arbitrary and unessential. And this is surely intolerable: or, if tolerable, it is an argument not in favour of Christian priestesses but against Christianity. It is also surely based on a shallow view of imagery. Without drawing upon religion, we know from our poetical experience that image and apprehension cleave closer together than common sense is here prepared to admit; that a child who has been taught to pray to a Mother in Heaven would have a religious life radically different from that of a Christian child. And as image and apprehension are in an organic unity, so, for a Christian, are human body and human soul.

The innovators are really implying that sex is something superficial, irrelevant to the spiritual life. To say that men and women are equally eligible for a certain profession is to say that for the purposes of that profession their sex is irrelevant. We are, within that context, treating both as neuters.

As the State grows more like a hive or an ant-hill it needs an increasing number of workers who can be treated as neuters. This may be inevitable for our secular life. But in our Christian life we must return to reality. There we are not homogeneous units, but different and complementary organs of a mystical body. Lady Nunburnholme has claimed that the equality of men and women is a Christian principle. I do not remember the text in scripture nor the Fathers, nor Hooker, nor the Prayer Book which asserts it; but that is not here my point. The point is that unless "equal" means "interchangeable", equality makes nothing for the priesthood of women. And the kind of equality which implies that the equals are interchangeable (like counters or identical machines) is, among humans, a legal fiction. It may be a useful legal fiction. But in church we turn our back on fictions. One of the ends for which sex was created was to symbolize to us the hidden things of God. One of the functions of human marriage is to express the nature of the union between Christ and the Church. We have no authority to take the living and semitive figures which God has painted on the canvas of our nature and shift them about as if they were mere geometrical figures.

This is what common sense will call "mystical". Exactly. The Church claims to be the bearer of a revelation. If that claim is false then we want not to make priestesses but to abolish priests. If it is true, then we should expect to find in the Church an element which unbelievers will call irrational and which believers will call supra-rational. There ought to be something in it opaque to our reason though not contrary to it - as the facts of sex and sense on the natural level are opaque. And that is the real issue. The Church of England can remain a church only if she retains this opaque element. If we abandon that, if we retain only what can be justified by standards of prudence and convenience at the bar of enlightened common sense, then we exchange revelation for that old wraith Natural Religion.

It is painful, being a man, to have to assert the privilege, or the burden, which Christianity lays upon my own sex. I am crushingly aware how inadequate most of us are, in our actual and historical individualities, to fill the place prepared for us. But it is an old saying in the army that you salute the uniform not the wearer. Only one wearing the masculine uniform can (provisionally, and till the Parousia) represent the Lord to the Church: for we are all, corporately and individually, feminine to Him. We men may often make very bad priests. That is because we are insufficiently masculine. It is no cure to call in those who are not masculine at all. A given man may make a very bad husband; you cannot mend matters by trying to reverse the roles. He may make a bad male partner in a dance. The cure for that is that men should more diligently attend dancing classes; not that the ballroom should henceforward ignore distinctions of sex and treat all dancers as neuter. That would, of course, be eminently sensible, civilized, and enlightened, but, once more, "not near so much like a Ball".

And this parallel between the Church and the Ball is not so fanciful as some would think. The Church ought to be more like a Ball than it is like a factory or a political party. Or, to speak more strictly, they are at the circumference and the Church at the Centre and the Ball comes in between. The factory and the political party are artificial creations - "a breath can make them as a breath has made". In them we are not dealing with human beings in their concrete entirety only with "hands" or voters. I am not of course using "artificial" in any derogatory sense. Such artifices are necessary: but because they are our artifices we are free to shuffle, scrap and experiment as we please. But the Ball exists to stylize something which is natural and which concerns human beings in their entirety - namely, courtship. We cannot shuffle or tamper so much. With the Church, we are farther in: for there we are dealing with male and female not merely as facts of nature but as the live and awful shadows of realities utterly beyond our control and largely beyond our direct knowledge. Or rather, we are not dealing with them but (as we shall soon learn if we meddle) they are dealing with us.

The Divine Mercy Chaplet

2008-04-15T23:30:00.000-07:00

How to Pray the Chaplet of The Devine Mercy on ordinary rosary beads

Begin by praying the Our Father, the Hail Mary, and the Apostles' Creed

On the Large Bead before Each Decade

Eternal Father, I offer You the Body and Blood, Soul and Divinity of Your dearly beloved Son, Our Lord Jesus Christ. In atonement for our sins and those of the whole world.

On the 10 Small Beads of Each Decade

For the sake of His sorrowful Passion, have mercy on us and on the whole world.

Concluding Doxology
(after five decades)

Holy God, Holy Mighty One,
Holy Immortal One, have mercy on us
and on the whole world (three times)

On the crucifix pray the Anima Christi

Soul of Christ, sanctify me
Body of Christ, save me
Blood of Christ, inebriate me
Water from Christ's side, wash me
Passion of Christ, strengthen me
O good Jesus, hear me
Within Thy wounds hide me
Suffer me not to be separated from Thee
From the malicious enemy defend me
In the hour of my death call me
And bid me come unto Thee
That I may praise Thee with Thy saints
and with Thy angels
Forever and ever
Amen

Recorded in the Diary of St. Faustina, 476

Shorter Meditation
First Decade
contemplate the crown of thorns, each thorn being one of your sins. Consider how Christ bore them for your salvation and the pain which it caused him.
Second Decade
contemplate the wound of the right hand, how the nail was driven though it for our sins of commission. consider your love and sorrow for Christ, and resolve to sin no more.
Third Decade
contemplate the wound of the left hand, how by our sins of omission we have wounded Christ. consider Christs love for you and how in such pain He desires your salvation, and resolve to do always what God has called you to do.
Fourth Decade
Contemplate the wounds of Christs feet, how by our straying off the path which God has laid before us it was necessary that his perfect body be pierced. resolve then to stay always on the path of God.
Fifth Decade
contemplate the wound of Christs side and the moment at which the spear pierced it pouring out all of his blood and water. contemplate being the soldier who pierced the side of our Lord and how at that moment he was truly washed clean in the blood and water of our Lord and Savior. This is the Climax of the Mercy of God that His whole being be poured out upon man to wash away his sin.

Longer Meditation
Saint Maria Faustina recorded in her Diary an excellent reason for us to contemplate Our Lord’s passion.

"Jesus told me that I please Him best by meditating on His sorrowful Passion and by such meditation much light falls upon my soul. He who wants to learn true humility should reflect upon the Passion of Jesus. I get a clear under-standing of many things that I could not comprehend before" (Diary, 267).

Jesus also suggested, "When it seems to you that your suffering exceeds your strength, contemplate My wounds" (Diary, 1184, 1512).

Meditation upon His wounds pleases Jesus, and benefits us and all humanity as well. That, in itself, can motivate us to reflect upon them. Further, His mercy is manifested in these wounds, since He sacrificed Himself for our sins and for those sins committed against us.

The Chaplet of Divine Mercy can help us to dwell on the wounds of our Lord while we use the five decades of our rosary beads. When trying to pray the chaplet, many find some difficulty with concentration. It is inevitable that we become unfocused in our prayer life. Having distractions during the recitation of the chaplet will be no exception. However, when we meditate on the meaning of these sacred wounds, we deepen our appreciation of what Our Lord had to endure, and our prayer life can be greatly enriched. (See Diary, 737.)

There is no best way to focus on Christ’s wounds. The following suggestions are offered, not only to help control the many intrusive thoughts we may experience in prayer, but more importantly, to gently deepen our understanding of what is conveyed by each individual wound.

When we focus on the symbolism of these wounds, we say the chaplet with greater fervor. Each wound may have a personal meaning for us. Continued reflection on what Jesus endured can enable us to have our heart and mind convicted by the message that Our Lord is trying to communicate. We permit ourselves a greater familiarity with His suffering in order to continue honoring His great personal sacrifice for us. Thus, an otherwise routine experience has been transformed into an uplifting time of prayer.

Since the crown of thorns is so apparent, we can begin our meditation on this part of His sacrifice.

The First Decade
We dwell on the multiple wounds caused by the thorns. These were real, not just symbolic. Our attention is drawn to the awareness that Jesus did not save us by His teaching alone. We see how He bore the insults heaped upon him by the Roman soldiers. He was forced to wear the humiliating crown of thorns that mocked His kingship and authority over us.

We can recognize in the soldiers’ mockery of Jesus our willfulness and wanting to be our own authority. While contemplating the sacred wounds of Our Lord’s head, we remain in awe that He accepted the punishment due to our sinful "thought life." His acceptance of each thorn gives us a compelling realization that there are consequences of sins committed in our minds.

In the Gospel of Matthew 15:19, we read: "From the mind stem evil designs - murder, adulterous conduct, fornication, stealing, false witness, blasphemy." All sins first begin in our minds. Our Lord had to make atonement to the Father not only for the sins of the mind, but for our yielding to these sins. Each thorn represents another opportunity for us to be grateful to Jesus for having endured all this for us. (See Diary, 741.)

By the same token, He suffered the anguish for the sins of those who falsely accuse us of transgressions. These negative judgments must be expiated. Our Lord also loves the very ones who make these accusations and takes upon Himself the sorrow and grief that these sins have caused.

Jesus revealed the degree of His mercy by enduring the reparation for the sins of injustice against us. Through this action, He not only atoned but extended forgiveness as well, with the expectation that we would find room in our mind and heart to likewise convey mercy and compassion.

But what if we are not forgiving? What are the consequences of resentment, of our rage and desire for vengeance? Many individuals, weighed down with bitterness and unforgiveness, are drained of life-giving energy. Eventually, this attitude can lead to despair of being forgiven. Many are burdened with toxic guilt and have no recourse to alleviate their consciences. Who will atone for all these, if not Our Lord? For them, too, Jesus had to endure the crown of thorns. (See Diary, 1577.)

The Second Decade

During the second decade, we reflect on the wound that pierced His right hand or wrist. We are moved to venerate and acknowledge His pain by seeing ourselves embrace that wound which He endured. In faith, we accept the notion that, out of His love for us, Jesus made reparation for the sins committed by the right hand.

Examples of this include some who have struck out at others in rage, stolen things, touched some-one inappropriately, or violated the sacred personhood of another. Jesus had to suffer as a result of these actions. In justice, He was willing to accept the punishment due to these sins.

Similarly, Our Lord experienced great sorrow on account of those who, for whatever reason, struck out against us. He was willing to suffer for those who abused us as a result of their anger. For many, these memories and events are not easily relinquished or forgiven. Countless individuals carry these memories for years and some others for a lifetime. Multitudes

die, unwilling to forgive those who offended them. Our Lord atoned for all these actions and for the lack of forgiveness as well.

The Third Decade

On the third decade, we follow the same pattern, but reflect on the wound in Jesus' left hand or wrist. We again venerate, honor, and embrace that wound which He was willing to accept in atonement to His Father for the violations committed with this hand. This action of Jesus represents His willingness to take upon Himself all the punishment due to our complicity and cavalier attitude toward sin.

The left hand is often considered to be of minor importance in various cultures. For our purpose, it serves as a metaphor for being insensitive to the needs of others who now may have to forgive us. Our indifference to the beggar or the plight of another person also needs atonement. Our sins of omission or insensitive mistreatment of others cry out to heaven for justice.

Our Lord's sacrifice reveals that there is no trivializing the manner in which He endured the physical anguish caused by a callous attitude toward sin. It was painfully real. The nails did penetrate His hands and feet, blood did flow, and His agony continued unabated. After the Resurrection, He even made all the apostles aware of the wounds in His hands and side and invited Thomas to experience them for himself. (see Jn 20:27.) That same invitation is ours to accept and come to appreciate every time we pray the chaplet.

We also acknowledge that our Lord endured the suffering due to the sins against those who were abandoned, either in the womb or through someone's unwillingness to care for them.

Jesus accepted the grief of those left behind through cultural differences, lack of proper upbringing, the intolerance of certain religions, and a lack of compassion toward the poor and marginalized.

The Fourth Decade

On the fourth decade, we pause to venerate the wounds in Our Lord's feet. We inwardly adore Jesus by becoming ever more grateful that He accepted the penetrating nails in atonement for the sins of the whole world. We sense that He is conveying to us His purpose for accepting this violent action against His Person.

He took upon Himself the punishment of those whose sin consisted in walking away from the Church, the Sacraments, and the teachings of the faith. Many walk away from the influence of the word of God, which was intended to teach us the right path upon which to walk.

Others have had a negative influence on their families through many generations and have caused the departure of other persons from our faith. The accumulation of all these influences has resulted in so many losing their souls for all eternity.

Others have willfully walked away due to pride and subjective determination over their own lives. Many have walked away from their marriage vows and their commitment to their families, especially their children. Who will have to answer for this indifference? Who will answer for the confusion caused by religious who pronounced vows and who have similarly walked away from their commitments?

Due to all these gross violations against the overwhelming love of God the Father, Jesus necessarily atoned for them all. When we unite ourselves to Our Lord in praying for these souls, we pray with great confidence since Our Lord said: "The prayer most pleasing to Me is prayer for the conversion of sinners" (Diary, 1397).

The Fifth Decade

Centuries after our Merciful Savior accomplished His incomparable sacrifice on the cross, He seeks to deepen our understanding of what He personally suffered for us. He asks us, through St. Faustina, to pray the chaplet as an atonement for our sins and the sins of the whole world. (See Diary, 848.)

Our Lord revealed to Saint Faustina, through the painting of the Divine Mercy image, just how much it meant for Him to shed the last of His Blood and Water, which flowed from His open side. We again adore, venerate, and honor this awesome reminder of the unyielding compassion with which Jesus was willing to sacrifice Him-self for us. He did this not only in words, but in the fullness of being. He endured the shame of the cross and was abandoned by those to whom He gave so much of Himself while on earth.

Some people experience such abandonment through a divorce and must live with the unresolved consequences of this action -even though they had prayed many years for a blessed marriage. Some suffer the loss of a spouse through death, and now the void seems intolerable. Some endure a terminal illness, even though many prayers and sacrifices were offered with no apparent healing. Some live alone or in an institution. Some live in prison, whether physically or in their own mind. Some have maintained their integrity in every respect, but have failed in their attempts to overcome a problem or achieve a specific goal and purpose in life.

When Our Lord seemingly expressed His dismay and said: "Father, why have You forsaken Me?" (Mk 15:34), could He not be conveying to those who sense a similar hopeless situation: "Do not despair. I know what you are experiencing. I know what it was like. But do not stay with only that one thought. Instead, look to Me. See how I yielded Myself to the Father. Now, you do likewise and pray, `Into Your hands I submit my spirit' " (Lk 23:46).

The last words of Jesus can bring a great power, real healing, and an ultimate resolution to these kinds of situations, just as it did in His life. The secret to our ultimate healing and union with Jesus is in surrendering as He did. To the degree we yield to God, to that degree we are in union with Him. (See Diary, 462.)

top of page
In focusing upon the five wounds of Our Lord and what He singularly accomplished for us, we come to the inevitable conclusion that, in faith, we can choose to trust Him because of all He has done to merit our confidence. We join our prayers with a multitude of others and profess:

O Blood and Water which gushed forth from the Heart of Jesus, as a fount of mercy for us, I trust in You!

Chaplet of St. Michael

2008-04-15T22:56:00.000-07:00

This is a variant of the Normal Chaplet.

The prayer starts:

O God, come to my assistance. O Lord, make haste to help me. Glory be to the Father....

Then one 'Our Father' and 'St. Michael the Archangel defend us...' followed by a Hail Mary and a Glory be on the last small bead are to be prayed after each of the following nine salutations.

* 1. By the intercession of St. Michael and the celestial Choir of Seraphim may the Lord make us worthy to burn with the fire of perfect charity. Amen.
* 2. By the intercession of St. Michael and the celestial Choir of Cherubim may the Lord grant us the grace to leave the ways of sin and run in the paths of Christian perfection. Amen.
* 3. By the intercession of St. Michael and the celestial Choir of Thrones may the Lord infuse into our hearts a true and sincere spirit of humility. Amen.
* 4. By the intercession of St. Michael and the celestial Choir of Dominions may the Lord give us grace to govern our senses and overcome any unruly passions. Amen.
* 5. By the intercession of St. Michael and the celestial Choir of Powers may the Lord protect our souls against the snares and temptations of the devil. Amen.
* 6. By the intercession of St. Michael and the celestial Choir of Virtues may the Lord preserve us from evil and falling into temptation. Amen.
* 7. By the intercession of St. Michael and the celestial Choir of Principalities may God fill our souls with a true spirit of obedience. Amen.
* 8. By the intercession of St. Michael and the celestial Choir of Archangels may the Lord give us perseverance in faith and in all good works in order that we may attain the glory of Heaven. Amen.
* 9. By the intercession of St. Michael and the celestial Choir of Angels may the Lord grant us to be protected by them in this mortal life and conducted in the life to come to Heaven. Amen.

Next one Our Father is to be said in honour of each of the following leading Angels: St. Michael, St. Gabriel, St. Raphael and our Guardian Angel.

Concluding prayers

O glorious prince St. Michael, chief and commander of the heavenly hosts, guardian of souls, vanquisher of rebel spirits, servant in the house of the Divine King and our admirable conductor, you who shine with excellence and superhuman virtue deliver us from all evil, who turn to you with confidence and enable us by your gracious protection to serve God more and more faithfully every day.

Pray for us, O glorious St. Michael, Prince of the Church of Jesus Christ, that we may be made worthy of His promises.

Almighty and Everlasting God, Who, by a prodigy of goodness and a merciful desire for the salvation of all men, has appointed the most glorious Archangel St. Michael Prince of Your Church, make us worthy, we ask You, to be delivered from all our enemies, that none of them may harass us at the hour of death, but that we may be conducted by him into Your Presence. This we ask through the merits of Jesus Christ Our Lord.

Amen.

anglican Forum

2008-04-15T18:25:00.001-07:00

http://anglodiaspora.proboards85.com/v45index.cgi

Papal Primacy a different perspective; or A Latin on Rome

2008-04-15T16:54:00.000-07:00

This is a conversation I have had many times with my Latin friend, and it is amazing the view he takes on it. So with his permission I post his musings here; these are not direct quotes but his idea in my words, I had him look over it to make sure these were his ideas and not mine. With that I begin

++++++++++++++++++++++++++++++++++++++++

Infallibility-
Infallibility is to be understood as a negative and not a positive. The assertion that a Pope can reveal new Doctrine and Dogma is Heresy that cannot be tolerated. One such example is the common heretical statement heard today among many proponents of the unfortunate council Vatican II(Note: He does hold this council as holding infallible teaching but he considers it to be more a General Latin council because it does not really address any Doctrinal or Dogmatic issues but rather matters of policy. He also considers the timing of the council rather unfortunate.), the statement goes as follows "John XXIII was inspired to call the Second Vatican Council". Depending on how this is meant it is not heretical, however the way in which it is often meant is.
Meaning 1(the common meaning): John XXIII was Inspired the same way the apostles were inspired to write scripture.
Meaning 2: John XXIII was moved by the Holy Spirit in the same way any other Christian might be moved to preform an act, however he was not Inspired (as opposed to [i]nspried)the same way the Apostles and writers of Sacred Writ were Inspired.
The way it works: the Pope is protected by the Holy Spirit from making statements in error in matters of faith an morals. This however does not apply to personal opinion, therefore a Pope can personally be a Heretic and yet never lead the Universal Church astray.

First among equals.
Is a fitting term. Though it is true that Popes have personally deposed other Patriarchs and he possesses a universal jurisdiction this is not to be yielded like a tyrant. His universal jurisdiction comes from his infallibility in matters of Faith and morals, therefore if he were to start removing Bishops and Patriarchs on his own whim then this would be a violation of his own jurisdictional authority and he should be deposed. He is the first among equals which means that he has a certain primacy and this primacy is one of more than just honor. However this primacy does not lend to him the ability to do whatever he wills.

Latin Supremacy
The Latin Rite Church is NOT the only Catholic Church. One does not need to be a member of the Latin Rite in order to have salvation, however (baring invincible ignorance which would include you anyway) one MUST be a member of the ONE Church of Christ no matter which form it takes. The superiority complex of some Latins is something which is disgusting and intolerable, Papal Supremacy does not mean as some have interrupted it to mean Latin Supremacy. The Pope is the Visible Head of the Universal Church of God, and there for belongs to NO Rite. The problem lay in that people confuse his actions as bishop of Rome as if they were his actions of Patriarch of the Latin Rite, and they confuse his actions of Patriarch of the Latin Rite as if they were his actions as Head of the Universal Church. It would be true to say that "the Pope is the Pope but not always", or in other words The Pope is always the head of the Universal Church yes, but he does not do everything as head of the Universal Church. Or another example is to say it is as if he were both Prince and Governor, the confusion is that people do not know when he is acting as prince and when he is acting as governor.

Continuum and Priestly Education

2008-04-15T15:52:00.000-07:00

Here is an article I came across originally on the Continuum blog. It raises a number of important questions i think and I would like to address some of them.

One of the things that is brought to the table is the question of accreditation something I have often felt conflicted about. Who is a secular institution to offer Ecclesiastical accreditation, its not that I don't see the benefit however as my Latin friend points out to me it was originally the Pope who offered the highest accreditation the followed the King and the King's was only good within his own realm where as the Popes was universal. (This yet again is another reason why we need a Patriarch.). But I do see the benefit of seeking secular accreditation, however my concern is putting too much emphasis on it.

One option that I did not see mentioned in the article that i think would be very helpful would be a combination between online education and institutional formation. Creating a Seminary which combines online courses (Beacon University M. Div., St. Joseph’s College of Maine Masters of Pastoral Theology program that covers scripture, theology, and pastoral care. are two recommended by name) and regular formation. The basic consept would be to gather seminarians in one location providing them with intellectual formation through the online courses and then providing spiritual and pastoral training through communal prayer, and courses in Spirituality.

My concern is that too much emphasis is focused on the intellectual formation of seminarians (we must also be careful not to make the opposite mistake). I think by implementing the online training (structured specifically with Metaphysics first, instead of students taking classes in random order), it can be ordered so that students can focus on their education first and may not necessarily need to attend the institutional formation house fully until their 2nd or 3rd year. They could spend summer secessions being free to work the rest of the year. Then in their 2nd or 3rd year they would be able to attend the formation house.

Of wives.

One thing i think that is ignorned is the education and formation of wives of Priests. there could also be set in place special formation for the wives including particular development of their vocational spirituality.

don't know this is all a work in progress in my mind.

The Limits of anglican Ecclesiology

2008-04-14T21:46:00.000-07:00

Coming across an article of the same name at Anglocat on the Prowl I think its time to address the issue of Ecclesiology. The articles there begins by addressing the Advent Letter from the Archbishop of Canterbury and begins to extrapolate the possibility of a Latin style Hierarchy within the Anglican Communion. It should be made clear that is exactly the style of Hierarchy we at Sarum Mission hope to obtain one day, and we will gladly submit ourselves to the Anglican Patriarch.

The Current Structure

I know that there are already some of you screaming at the screen asking exactly what we are thinking, but I encourage you to read on. Lets be objective about this for just a moment and examine 1 why we are opposed to the idea 2 what does it really mean 3 is it possible/will it work.

1. I propose that the reason that many of us are opposed to this idea is two fold: i. a prejudice against Rome. ii. pride.
i. Lets face it many of us hate the Latins for no other reason than the very fact that they ARE Latins. We don't care to dialog with them, we don't care to learn good pius practices from them. And many of us don't want unity with them(unity not absorption). But the reality is that we are called to be One church in the fullest sense of the word, diverse in custom yes but one in faith. We cannot continue to take a relativist approach to our faith there are not three faiths(Anglican, Orthodox, Catholic) there is ONE.
ii. Pride. We don't want to submit to anyone. Part of the beauty of being Anglican especially low church anglican (though High Church is not exempt from this either) is that Bishop Priest and Deacon only mean as much as I want them to mean, a very protestant view if I may be so bold. I can believe in the real presence I can not believe, I can hold to an all male Priesthood or I can hold to the Idea of Priestesses, its religious anarchy masking itself as Christianity.

We have as the Heretic Luther rightly observed made ourselves popes accountable to none but ourselves. And isn't that exactly why we are in the mess we are in? Without a truly uniting force with which we are all bound we are doomed to degenerate into mere protestant denominationalism with each individual sect and even worse 'church' body and still farther worse individual believing what they want to believe. Anglicanism as the middle way does not work, we have tried the experiment and found it wanting, yet there are still those who knowing its suicide insist on holding on to this bad concept as though if we try it just a little more then it will work.

But what is the middle way exactly? Some say it means that it is what lay between protestantism and Latin Catholicism, but is this true? The middle way is a way of compromise, and those who constantly compromise compromise themselves out of existence. Anglicanism in reality has become nothing more than a revolving door between Catholicism and Protestantism, some go form Catholicism to Protestantism while others go from Protestantism to Catholicism. You can line up anglicans on each end of the spectrum on every issue and no one has the authority to say they are wrong. Take the Episcopacy for example, there are those in the anglican communion who hold that the laying on of hands is nothing more than a formality, and then there are those that hold that the laying on of hands is essential to Episcopal ordination. Truth however can never be compromised, either something happens in an Episcopal ordination or nothing happens but it is not both. Either Jesus is truly present or He is not Present but it is objective and not dependent upon me(but only on God). Either women can be Priestesses in the Church of God or they cannot, there is no compromise on these things. Not even the 39 articles can be pointed to as the meeting point at which all Anglicans agree upon as you have more low Church Anglicans who deny the effects of baptism and others who accept the Real Presence.

The plain and simple fact is that our current structure besides being a structure of pride, does not work(and it doesn't work because it is a structure of pride).

The Future

Our Future lay in a Patriarch, a Universal Father of the Anglican Church. But we must not rush into this head first, we need to begin by asking ourselves what exactly an Anglican Patriarch will look like, what will his function be, will he be only a figure head like Canterbury or will he have universal jurisdiction of the Anglican Church, will he have to answer to anybody, if so who?

What will the Patriarch look like?

We cannot make the only difference between the Primate of Canterbury and the Anglican Patriarch be merely a name, in other words this will be more than a name change. The Anglican Patriarch will have Universal jurisdiction of the Anglican body.

But!? What if he is or becomes a Heretic?

He can always be deposed, he is not infallible and there should be safeguards put in place so that if something like this were to happen he could be deposed. One immediate safeguard which presents itself is an ipso facto excommunication for Heresy, by which he automatically removes himself from office.

Is there any other reason for having a Patriarch?

Yes in fact there is a rather good one, before the second Vatican council where did Priests and Bishops look not only for guidance in matter of faith but as well for guidance in liturgical practice? The answer... Rome. Rome was meant to be the example of the Rite as the Patriarch will be the example for us, how he celebrates Liturgies will be our norm, it will be the ruler by which we measure ourselves. This does not mean that we must do everything exactly as he does down to the letter, what it means is that we have what we don't have now, a norm for interpretation.

What about the local Bishops?

What about them? They still remain Bishops, it is still our duty to turn first to them for guidance, and they however will have one of their own to turn too for guidance and direction. He will be their Spiritual Father as the local Bishop and his representative the Priest is our Spiritual Father.

AH HA! Who will be the Spiritual Father of the Patriarch?

This is a question which lends itself to a few answers, and before I answer that question let me turn your own question on you, who is the spiritual Father of your Bishop? However the answer to the question is best answered one of two ways. 1 is that of Papal Primacy, this is something however which I find too controversial for me to get into at the moment. 2 the second answer which I will put forward for the one I favor is that of a Synod. The Patriarch should be a man who is versed in Scripture and the Fathers, he should be a man of deep prayer. And he should look to the Ecumenical Councils of the past for his judgment. He should also though having jurisdiction subject himself to the council of the Primates; what this means in plainer English is that there should exist a council of Primates which exists to advise and check the Patriarch. Consider a checks and balance system, there should exist tough strict rules so that the Primates cannot remove the Patriarch on a whim.

What about over centralization?

We must admit that this is something which we must be very very careful about. This is part of the reason for the existence of the synod of Primates. They serve as Advisors to the Patriarch however in a limited way they also yield some power just in case the Patriarch gets a power hungry. The result will not be schism but instead to depose the Patriarch. There is also a bit of a default check in place simply by the existence of the synod of Patriarchs even without then having veto authority over the actions of the Patriarch. The reason I can say that their very existence Creates a counter balance is that ruffling too many feathers will cause too many headaches for him. The Patriarch should be a man who seeks to guide and help his sons not to rule over them like a tyrant, and as we know from our human relations when fathers are tyrants the children rebel. This is a fact which he must keep constantly in mind.

Articles of Orthodoxy

2008-04-14T18:03:00.000-07:00

(t)he (a)nglican (c)hurch as exampled by modern day Canterbury is a body without form, this is to say its doctrines are like the shape of water which ever mold you decide to pour it into that is what it believes. One of the things that makes an ecclesiastical body work is a common Doctrine and worship, once you no longer have common Doctrine and worship(the prior being more important than the latter) you no longer have a function body but instead a body infected with disease, a body which over time will degenerate into non-being. There for the following is a list of articles which (with the exception of I-VI have no real set order) all professed Anglicans believe, those who deny any of these articles are Heterodox.
Note: The whole of Christian faith cannot be contained in one book therefore recognize that the articles listed here are not the whole of Orthodox-Catholic Faith.

Articles of Orthodoxy

Article I
I believe in God the Father the Omnipotent, Maker of Heaven and Earth, of all that is seen and unseen.

Article II
And in one Lord Jesus Christ the Son of God, the only-begotten. And born of the Father, before all ages. God from God, Light from Light, True God from True God. Begotten, not made, consubstantial with the Father, by whom all things were made. Who for us men and for our salvation came down from heaven. And became incarnate by the Holy Spirit in the Virgin Mary: and was made man. He was crucified also for us, suffered under Pontius Pilate, and was buried. And the third day He rose again according to the Scriptures. And ascended into heaven, and sitteth at the right hand of the Father. And he shall come again with glory to judge both the living and the dead, and of whose kingdom shall have no end.

Article III
And in the Holy Spirit, the Lord the Giver of Life, Who proceeds from the Father and the Son, and with them is adored and glorified: Who spake by the prophets.

Article IV
And in One, Holy, Catholic and Apostolic Church.

Article V
I confess one baptism for the remission of sins.

Article VI
And I look for the resurrection of the dead. And the life of the world to come. Amen

Article VII
The Sacraments of Baptism, Confirmation, the Holy Eucharist, Holy Matrimony, Holy Orders, Penance and Unction of the Sick, as objective and effective signs of the continued presence and saving activity of Christ our Lord among His people and as His covenanted means for conveying His grace. In particular, we affirm the necessity of Baptism and the Holy Eucharist (where they may be had) -- Baptism as incorporating us into Christ (with its completion in Confirmation as the "seal of the Holy Spirit"), and the Eucharist as the sacrifice which unites us to the all-sufficient Sacrifice of Christ on the Cross and the Sacrament in which He feeds us with His Body and Blood.(The Affirmation of St. Louis 1977)

Article VIII
that in the most blessed Sacrament of the Altar, by the strength and efficacy of Christ's mighty word, it being spoken by the priest, is present really, under the form of bread and wine, the natural body and blood of Our Saviour Jesus Christ, conceived of the Virgin Mary, and that after the consecration there remaineth no substance of bread and wine, nor any other substance but the substance of Christ, God and man;(Six Articles 1539)

Article IX
that communion in both kinds is not necessary ad salutem, by the law of God, to all persons; and that it is to be believed, and not doubted of, but that in the flesh, under the form of the bread, is the very blood; and with the blood, under the form of the wine, is the very flesh; as well apart, as though they were both together.(Six Articles 1539)

Article X
that priests after the order of priesthood received, (as afore, is removed from this Article) may not marry, by the law of God.(Six Articles 1539)

Article XI
that vows of chastity or widowhood, by man or woman made to God advisedly, ought to be observed by the law of God; and that it exempts them from other liberties of Christian people, which without that they might enjoy.(Six Articles 1539)

Article XII
that it is meet and necessary that private masses be continued and admitted in this the English Church and Congregation, as whereby good Christian people, ordering themselves accordingly, do receive both godly and goodly consolations and benefits; and it is agreeable also to God's law.(Six Articles 1539)

Article XIII
that auricular confession is expedient and necessary to be retained and continued, used and frequented in the Church of God:.(Six Articles 1539)

Article XIV
The God-given sacramental bond in marriage between one man and one woman is God's loving provision for procreation and family life, and sexual activity is to be practiced only within the bonds of Holy Matrimony.(The Affirmation of St. Louis 1977)

Article XV
The Holy Orders of bishops, priests and deacons as the perpetuation of Christ's gift of apostolic ministry to His Church, asserting the necessity of a bishop of apostolic succession (or priest ordained by such) as the celebrant of the Eucharist - these Orders consisting exclusively of men in accordance with Christ's Will and institution (as evidenced by the Scriptures), and the universal practice of the Catholic Church.(The Affirmation of St. Louis 1977)

Article XVI
All people, individually and collectively, are responsible to their Creator for their acts, motives, thoughts and words, since "we must all appear before the judgment seat of Christ . . ."(The Affirmation of St. Louis 1977)

Article XVII
Every human being, from the time of his conception, is a creature and child of God, made in His image and likeness, an infinitely precious soul; and that the unjustifiable or inexcusable taking of life is always sinful.(The Affirmation of St. Louis 1977)

Article XVIII
All people are bound by the dictates of the Natural Law and by the revealed Will of God, insofar as they can discern them.(The Affirmation of St. Louis 1977)

Article XIX
We recognize that man, as inheritor of original sin, is "very far gone from original righteousness," and as a rebel against God's authority is liable to His righteous judgment.(The Affirmation of St. Louis 1977)

Article XX
We recognize, too, that God loves His children and particularly has shown it forth in the redemptive work of our Lord Jesus Christ, and that man cannot be saved by any effort of his own, but by the Grace of God, through repentance and acceptance of God's forgiveness.(The Affirmation of St. Louis 1977)

Article XXI
We believe, therefore, it is the duty of the Church and her members to bear witness to Christian Morality, to follow it in their lives, and to reject the false standards of the world.(The Affirmation of St. Louis 1977)

Article XXII
It is beyond our Authority to contradict what is universally held by the Eastern and Western Church and there for we must affirm all which both mutually affirm.(The Affirmation of St. Louis 1977)

Article XXIII
We repudiate all deviation of departure from the Faith, in whole or in part, and bear witness to these essential principles of evangelical Truth and apostolic Order:(The Affirmation of St. Louis 1977)

Article XXIV
The Holy Scriptures of the Old and New Testaments as the authentic record of God's revelation of Himself, His saving activity, and moral demands - a revelation valid for all men and all time.(The Affirmation of St. Louis 1977)

Article XXV
The Nicene Creed as the authoritative summary of the chief articles of the Christian Faith, together with the "Apostles' Creed, and that known as the Creed of St. Athanasius to be "thoroughly received and believed" in the sense they have had always in the Catholic Church.(The Affirmation of St. Louis 1977)

Article XXVI
The received Tradition of the Church and its teachings as set forth by "the ancient catholic bishops and doctors," and especially as defined by the Seven Ecumenical Councils of the undivided Church, to the exclusion of all errors, ancient and modern. (The Affirmation of St. Louis 1977)

Article XXVII
We disclaim any right or competence to suppress, alter or amend any of the ancient Ecumenical Creeds and definitions of Faith, to set aside or depart from Holy Scripture, or to alter or deviate from the essential pre-requisites of any Sacrament.(The Affirmation of St. Louis 1977)

Article XXVIII
We declare our firm intention to seek and achieve full sacramental communion and visible unity with other Christians who "worship the Trinity in Unity, and Unity in Trinity," and who hold the Catholic and Apostolic Faith in accordance with the foregoing principles.(The Affirmation of St. Louis 1977)

Non-schismatic Realignment

2008-04-14T17:13:00.000-07:00

Is a Non-schismatic "Realignment" Possible? (A Variation on ROOM)

Emphasis My comments

I asked myself the other day, "If a 'realignment' of the Anglican Communion in the United States is inevitable, and will happen whether I like it or not, what conditions would need to be in place for such a 'realignment' not to be schismatic?" I realised that I had been thinking that "realignment" was a euphemism (possibly self-deceiving on the part of those who employed that term positively) for schism. (Good so this means he realized the mistake was on his end)

I decided that I would assume for the time being that such a non-schismatic realignment was possible, and see where this thought experiement took me.(This is a good start it is where you should have started to begin with)

The answers I came up with all revolved around two basic principles:

1. Realignment must not succumb to any form of donatism.(Agreed but it also must not compromise with Heresy. Refusal to accept heresy is not donatism it is simply smart)
2. Realignment must preserve the possibility of "free angency" for clergy & laity alike(Alright?).

As for #1, I mean that separate communities are all right for preserving and maintaining particular disciplines that they freely take on themselves (If in fact we are only talking about a matter of discipline then I agree but the question is are we strictly talking about a matter of discipline or are we talking about doctrine), but that when these communities define themselves over against all communities that do not maintain their own standards, we run into problems. So, for instance, a community that decided that it would only allow celibate & traditionally-married clergy should be encouraged to maintain that discipline and enforce it as a community norm. But if that same community were unwilling to be in communion with other communities that had only celibate clergy, or whose discipline in the area of clerical sexual ethics was less stringent or well-defined, then we run into the sort of donatism that James Alison and I have written about.(again the question that comes to mind is what exactly is the author talking about, it is unclear to me if he means some simple practice such as married or unmarried clergy or if he is including priestesses in the mix)

As for #2, I mean that if clergy from one "province" (or "synod," or what have you) were allowed to serve parishes of the other "province" as long as they maintained its doctrine & discipline(The question is answered here, Doctrine does not belong to one province or another it belongs to the whole Church. We can compromise on discipline we cannot compromise on Doctrine.), that would allow moderates in each "province" to follow God's call to whatever parish (or other position) they felt led(because "moderate", "progressive", and "Conservative" are vocations God leads us to?). Likewise, if laity were allowed to be members of parishes in either "province" as long as they followed and lived into that province's doctrine & discipline, then this would allow moderates to find the parish most suited to their spiritual needs without having to make a false choice between being a "real" Anglican or a "real" Episcopalian.(Is the Choice false? The author seems to misunderstand the need and desire for the realignment. "The Anglican" and "Episcopal" Church are degenerating into paganism with the ordination of Priestesses, and Bishopesses, as well as the acceptance of practicing homosexuals.)

Number one is more theological in its implications, number two is more logistical, though both have practical outworkings. Were there to be a realignment, the best case scenerio for Episcopal clergy in North America would be if both the conservative and the liberal brands of Anglicanism shared the same pension fund!(again the purpose is to create and reinforce alliances against the prevailing heterodox. The reason heterodoxy has been so effective in the Anglican Church is that it has been allowed to creep into areas. A realignment would draw a line in the sand and say "If you seek your own destruction and wish to degenerate even more into paganism then by all means. But if you seek God and His truth we will welcome you with open arms. Either way we will pray for your souls.")

I also have some ideas about property sharing and common mission and ministry, but these will have to wait.(property sharing and joint missions is a must not. It would erase the line we are trying to draw, to share even buildings with those who hold heterodox beliefs is not possible, we must try to save our brethren from their error but we must be careful not to drink their poison.)

Our Father Beads

2008-04-14T00:12:00.000-07:00

One of the simpler and earliest Christian Devotions it began as a lay Psalter.

A rope with 150 beads or knots is composed and the Our Father is prayed on each of them. It like the Rosary can be broken up into Chaplets though I know of no contemplative devotion to go along with the prayer.

Priestess I

2008-04-13T23:34:00.001-07:00

Irenaeus

Tertullian

Hippolytus

The Didascalia

Firmilian

Council of Nicaea I

Council of Laodicea

"[T]he so-called ‘presbyteresses’ or ‘presidentesses’ are not to be ordained in the Church" (Canon 11 [A.D. 360]).

Epiphanius of Salamis

John Chrysostom

The Apostolic Constitutions

Augustine

History of Anglicanism Preface

2008-04-13T22:16:00.000-07:00

Anglicanism did not start Cranmer, long before him in the first and second centuries. This Church existed of its own taking upon itself characteristics of the primitive Church of Rome, however it was not Roman. It is actually improper to say at this time that "The English Church" as we know her existed, instead it is more accurate to say that she was a series of National Cultural Churches made up of varying Celt traditions with little uniformity. The Church of England or The Anglican Church was not organized until His Holiness Pope Gregory the Great sent St. Augustine of Canterbury to convert the Pagans. Though St. Augustine of Canterbury did introduce some Roman Reforms to the existing Liturgies they nonetheless remained Angle in their spirituality and practices.

Cranmer was not the first Anglican, he was not infallible, nor were his "Articles of Faith". As Anglicans then we must not make the mistake of holding a single man born almost 1500 years after the revelation of our Lord and Master Jesus Christ, this is to say where Cranmer conflicts with the Fathers he is wrong. The purpose then of this series of posts is to review and examine our origins and our future.

By any other name

2008-04-13T21:56:00.000-07:00

Anglican
Anglo-Catholic
Ortho-Anglican
Anglican Orthodox
Episcopalian
Orthodox Episcopalian
etc.

Whatever word you chose to use they all mean the same thing, but since the time of the reformation the question has been what do these things mean? Some would say that it means that we are "Catholic in the Reformed tradition" others would say we are Via Media, while yet others would choose to call us simply Christian; all of these terms however are not what Anglican means. If we were to use the full name of the Anglican Church it would be the Holy Orthodox Catholic Anglican Church.

Holy
Holy because it is of God, and all that is of God is Holy and good. He through His Holy Spirit guides us in our daily journey to a deeper union with His Son.

Orthodox
Because our teaching is Orthodox. We believe what was held always, everywhere, by all, this is to say what God has revealed to us through Tradition, Scripture, and Reason.

Catholic
Catholic because we are one expression of the larger universal Church of God.

Anglican
Anglican because our Faith is expressed in the spirituality of the English Church.

Orthodox Anglicanism

2008-04-13T20:53:00.000-07:00

This is a project of the Sarum Mission meant to help define and explain what Orthodox Anglicanism is.