In his book A Guide to the Sacraments, John MacQuarrrie makes this comment in one of his chapters on ordination:
"Even in quite recent times, individuals who have at some time received episcopal ordination (or consecration) but who are not acting in the name of any church or with the consent of any church authority have ordained (or gone through the motions of ordaining) deacons, presbyters, and even other bishops. Whether their actions are valid must be considered doubtful, though I have said a number of times in the course of this book that the action of the Holy Spirit cannot be limited to what is permitted by ecclesiastical laws." (pp.200-201)
He seems to be condemning episcopi vagantes, or "wandering bishops", who were not part of established churches, and who sometimes ordained and consecrated men without flocks. But his remarks could possibly be construed as condemning Anglicans like we continuers, and others who had to take "extreme" measures to preserve and continue the orthodox faith. I do not want to put words in his mouth, but the thought did cross my mind.
All of this was in the back of my mind while doing research recently on Samuel Seabury for a talk I had to give at the local Scottish Society. I came across this insightful passage in the newly published Oxford Guide to the Book of Common Prayer:
"There he met with an obstacle: the establishment of the established church, and specifically the oath of allegience required of every new bishop. Seabury, no longer a British subject, could hardly take such an oath. The English bishops, though not unsympathetic, could not dispense with it on their own. The government, for largely political reasons, declined to cooperate. So it was that in November 1784 the service at which Dr. Seabury became Bishop Seabury took place in Aberdeen and the ordaining prelates were Nonjuring Scots, who themselves were not bound to the Anglican establishment." (pp.172-173; my emphasis)
The lesson here is that being outside of the "official Anglican establishment" doesn't necessarily unchurch anyone.
Wednesday, November 15, 2006
Saturday, November 11, 2006
Look, a new jurisdiction! (and more blogs)
Raise that total number of continuing Anglican jurisdictions to 80! I just saw a CD in the record store by John Mayer called "Continuum". Since it has the word "continuum" it must be another one of those pesty "continuing Anglican" jurisdictions! Quick, alert VOL and Anglicans Online! And a google search on "continuum" reveals video games, and many other things that are also probably continuing Anglican jurisdictions!
Please note, I am being sarcastic here. This just goes to show you that not everything that says "continuing" or "continuum" is legitimate. On that note, I want to highlight four new blogs that have recently come to my attention:
Ecclesia Anglicana Continua - by the Very Rev'd Erich Zwingert, SSC (APA priest)
John One Five - by the Rev'd David Baumann, SSC (FiFNa priest)
Apology of Miscellanies - by Mr. Andrew Presler (APA postulant)
Apologetics Galore - by Mr. David H (APA layman)
The first one is especially helpful in light of recent discussion as to what is a legitmate "continuing" Anglican church. What a joy it is to see how alive and well traditional Anglicanism is! On "Apologetics Galore" there are some great pictures of the new building of St. Barnabas (APA) in Georgia. I look forward to seeing what these gentleman have to say about things, and encourgae everyone else to do the same.
Please note, I am being sarcastic here. This just goes to show you that not everything that says "continuing" or "continuum" is legitimate. On that note, I want to highlight four new blogs that have recently come to my attention:
Ecclesia Anglicana Continua - by the Very Rev'd Erich Zwingert, SSC (APA priest)
John One Five - by the Rev'd David Baumann, SSC (FiFNa priest)
Apology of Miscellanies - by Mr. Andrew Presler (APA postulant)
Apologetics Galore - by Mr. David H (APA layman)
The first one is especially helpful in light of recent discussion as to what is a legitmate "continuing" Anglican church. What a joy it is to see how alive and well traditional Anglicanism is! On "Apologetics Galore" there are some great pictures of the new building of St. Barnabas (APA) in Georgia. I look forward to seeing what these gentleman have to say about things, and encourgae everyone else to do the same.
Friday, November 10, 2006
Current Reading
After being interrupted by a million things, I have finally finished reading A Guide to the Sacraments by John MacQuarrie. I would not recommend this book as an introduction to the sacraments or to sacramental theology as it is not very detailed, but I do think that it would be good for someone immersed in a Ludwig Ott/Francis Hall approach to the sacraments to read, as it discusses them on more of broad, conceptual and philosophical level in the context of postmodernity. Like a lot of MacQuarrie's works, it is mind-expanding and quite thought-provoking. The older books like Hall and Ott have their place - one must know and master the traditional formulations and ideas - but they are unsuitable in and of themselves in today's postmodern situation.
My reading schedule, incidently, consists of short reads and long reads read concurrently. The sacraments book was a quick read, as it is short (200 pages) and the topic is familiar to me. My "long read" has been "Jesus and the Victory of God" by N.T. Wright. I plan on getting a few more short reads in while reading this long one.
So, my next "short read" is actually going to be a re-read: Creative Fidelity by Francis Sullivan, SJ. This book is required reading at many US Catholic seminaries. I had to read it as part of my Fundamental Theology class. The author was a professor at the Gregorian University (where many future bishops and theologians of the Church go) for many years. It is about how to weigh and interpret the documents of the magesterium. This book is so important because it shows that nothing can escape the need for interpretation and reinterpretation, not even papal documents. It discusses what dogma is; what magesterium in its various forms is; how to identify defined dogmas in papal documents; the disagreements Catholic theologians have on what these defined dogmas are and how the number of them has shrunk over the years; and it gives examples of interpretation in action. It is a very well-written and fascinating book that should be read by every Catholic and Anglican.
One of the most interesting parts about it is the afterward, where Sullivan (who, to my knowledge, is considered a centrist/conservative theologian) addresses Ordinatio Sacerdotalis by JPII, which is about the ordination of women. Sullivan does the "Catholic fudge" and says that the magesterium has not spoken infallibly on the issue, and that CDF's 11/18/1995 statement saying it has been infallibly taught, and that it is part of the Deposit of Faith is wrong. Hmmmmm. Fascinating. Then he writes: "The changes in church doctrine that have actually taken place in the course of history show that a tradition could hold firm until advances in human knowledge or culture obliged the church to look at the question in a new light. Through honest reexamination of its tradition in this new light, the church has sometimes come to see that the reasons for holding to its previous position were not decisive after all." (pp. 181-184)
Yikes.
My reading schedule, incidently, consists of short reads and long reads read concurrently. The sacraments book was a quick read, as it is short (200 pages) and the topic is familiar to me. My "long read" has been "Jesus and the Victory of God" by N.T. Wright. I plan on getting a few more short reads in while reading this long one.
So, my next "short read" is actually going to be a re-read: Creative Fidelity by Francis Sullivan, SJ. This book is required reading at many US Catholic seminaries. I had to read it as part of my Fundamental Theology class. The author was a professor at the Gregorian University (where many future bishops and theologians of the Church go) for many years. It is about how to weigh and interpret the documents of the magesterium. This book is so important because it shows that nothing can escape the need for interpretation and reinterpretation, not even papal documents. It discusses what dogma is; what magesterium in its various forms is; how to identify defined dogmas in papal documents; the disagreements Catholic theologians have on what these defined dogmas are and how the number of them has shrunk over the years; and it gives examples of interpretation in action. It is a very well-written and fascinating book that should be read by every Catholic and Anglican.
One of the most interesting parts about it is the afterward, where Sullivan (who, to my knowledge, is considered a centrist/conservative theologian) addresses Ordinatio Sacerdotalis by JPII, which is about the ordination of women. Sullivan does the "Catholic fudge" and says that the magesterium has not spoken infallibly on the issue, and that CDF's 11/18/1995 statement saying it has been infallibly taught, and that it is part of the Deposit of Faith is wrong. Hmmmmm. Fascinating. Then he writes: "The changes in church doctrine that have actually taken place in the course of history show that a tradition could hold firm until advances in human knowledge or culture obliged the church to look at the question in a new light. Through honest reexamination of its tradition in this new light, the church has sometimes come to see that the reasons for holding to its previous position were not decisive after all." (pp. 181-184)
Yikes.
Thursday, November 09, 2006
Happy Birthday
November 7th was the two-year anniversary of this blog. I wish to thank everyone who reads and comments. You all have taught me a lot. Blogs are a lot of work to maintain - a monster that must constantly be fed. In that sense blogging is somewhat annoying. But all of the people that you "meet", and the interesting discussions that you have make it worthwhile. I like to think that this blog, those who comment, and those blogs which I link to, contribute something to peace, unity, and goodwill amongst traditional and continuing Anglicans.
When I first began this blog it was intended to be annonymous - a way for me to "vent". But as people began reading this thing (much to my surprise, I might add; I remember how shocked I was when I saw that someone had made a comment!), and then people figured out it was me, rather than shutting it down I decided to keep it going and tried to expand it some so as to increase the visibility of "continuing Anglicans" on the web. Prior to this blog there were no "continuing Anglican" blogs that I am aware of (please correct me if I am wrong), save for "Wanna Be Anglican", which, strictly speaking, was REC, and so predates the continuing movement. Now there are a number of good continuing blogs, a continuing Anglican blog ring (special thanks goes to Continuing Home for starting that), as well as more REC blogs. All of this shows that traditional Anglicanism is alive and well, and has successfully begun to move into the 21st century. May we traditional Anglicans go into this new century with a spirit of ministry and evangelism, and with our peculiar gifts and tradition, bring the Good News of Jesus Christ to a world that so desperately needs it. Blessings to all.
J. Gordon Anderson+
When I first began this blog it was intended to be annonymous - a way for me to "vent". But as people began reading this thing (much to my surprise, I might add; I remember how shocked I was when I saw that someone had made a comment!), and then people figured out it was me, rather than shutting it down I decided to keep it going and tried to expand it some so as to increase the visibility of "continuing Anglicans" on the web. Prior to this blog there were no "continuing Anglican" blogs that I am aware of (please correct me if I am wrong), save for "Wanna Be Anglican", which, strictly speaking, was REC, and so predates the continuing movement. Now there are a number of good continuing blogs, a continuing Anglican blog ring (special thanks goes to Continuing Home for starting that), as well as more REC blogs. All of this shows that traditional Anglicanism is alive and well, and has successfully begun to move into the 21st century. May we traditional Anglicans go into this new century with a spirit of ministry and evangelism, and with our peculiar gifts and tradition, bring the Good News of Jesus Christ to a world that so desperately needs it. Blessings to all.
J. Gordon Anderson+
Wednesday, November 01, 2006
What are the 53?
People are fond of talking about the numerous "continuing churches". Just yesterday I read an article on VOL that mentions the "53 continuing churches". I would love to see a list of these. Anglicans Online has a "not in the communion" list, but I don't think it adds up to 53 different jurisdictions (e.g. the "No Way APA" site, which they have in that list, is not a jurisdiction, but an opinion site). The Wikipedia entry on continuing Anglicanism lists some jurisdictions too, but they do not add up to "53". So I don't know where people get this bizarre number from. Honestly, I think much of it is an attempt to discredit the legitimate jurisdictions out there which hold to catholic faith and order (traditional BCPs, a male-only priesthood, authority of the scriptures, etc.).
True, anyone can here in America, or just about anywhere else, can start his own church, hierarchy, etc. And it can be done in the context of any tradition. But that does not mean that all of these churches are "equal", or legitimate. If people are confused about "continuing" Anglicanism, and which jurisdictions are legitimate, they should look at the links in the "not in the communion" list. They will see that half of them are dead, some are "two parish - ten bishop" jurisdictions, and so on. In short, it is very easy to figure out which jurisdictions are legitimate. The legitimate ones have a fair number of established parishes, clear cut rules and laws, organization, and institutions. They are committed to evangelism and ecumenism. So, don't believe the hype. As my former spiritual director put it, "There are 'continuing churches' and then there are continuing churches." I think most people recognize this, and can see this, but still, it bears mentioning.
True, anyone can here in America, or just about anywhere else, can start his own church, hierarchy, etc. And it can be done in the context of any tradition. But that does not mean that all of these churches are "equal", or legitimate. If people are confused about "continuing" Anglicanism, and which jurisdictions are legitimate, they should look at the links in the "not in the communion" list. They will see that half of them are dead, some are "two parish - ten bishop" jurisdictions, and so on. In short, it is very easy to figure out which jurisdictions are legitimate. The legitimate ones have a fair number of established parishes, clear cut rules and laws, organization, and institutions. They are committed to evangelism and ecumenism. So, don't believe the hype. As my former spiritual director put it, "There are 'continuing churches' and then there are continuing churches." I think most people recognize this, and can see this, but still, it bears mentioning.
Wednesday, October 25, 2006
Take thou authority...
Recently I had the pleasure of attending the ordination of the Rev'd Tracy Smith to the sacred order of priests in the APA. The beautiful liturgy was held at St. Mary the Virgin Anglican Church in Delray Beach, Florida. You can see pictures on their website. This was the first time I have participated in the "holy huddle", or "laying on of hands", where all the priests present join the bishop in laying hands on the ordinand.
Priests ordained in the APA are of course ordained using the ordinal from 1928 BCP. In addition to what is in the ordinal, the following is added by the bishop:
As the stole is turned priest-wise, the bishop says:
"Take thou the yoke of the Lord, for his yoke is easy and his burden is light."
As the priest is vested in the chasuble, the bishop says:
"Receive this preistly garment which symbolizes charity; for God is well able to give thee an increase of charity and a perfect work."
As the priests hands are annointed and wrapped, and the instruments are presented, the bishop says:
"Take thou authority to offer sacrifice to God, and to celebrate Mass for both the quick and the dead. In the Name of the Lord."
I believe all of this comes originally from the old Sarum pontifical, and was adapted for modern use in the Anglican Service Book. It goes without saying, that excluding these elements from an ordination in no way invalidates the rite, or makes that person less of a catholic priest. Still, I am glad that we have this custom in the APA, as it does away with any misconceptions about what is going on at an ordination.
Priests ordained in the APA are of course ordained using the ordinal from 1928 BCP. In addition to what is in the ordinal, the following is added by the bishop:
As the stole is turned priest-wise, the bishop says:
"Take thou the yoke of the Lord, for his yoke is easy and his burden is light."
As the priest is vested in the chasuble, the bishop says:
"Receive this preistly garment which symbolizes charity; for God is well able to give thee an increase of charity and a perfect work."
As the priests hands are annointed and wrapped, and the instruments are presented, the bishop says:
"Take thou authority to offer sacrifice to God, and to celebrate Mass for both the quick and the dead. In the Name of the Lord."
I believe all of this comes originally from the old Sarum pontifical, and was adapted for modern use in the Anglican Service Book. It goes without saying, that excluding these elements from an ordination in no way invalidates the rite, or makes that person less of a catholic priest. Still, I am glad that we have this custom in the APA, as it does away with any misconceptions about what is going on at an ordination.
Monday, October 23, 2006
"The Monastery" - Great New TV Series
There is a great new program on Sunday nights on The Learning Channel called “The Monastery”. It is about five men who are at a crossroads in their lives who go to the Monastery of Christ in the Desert to live with the Benedictine monks there for forty days and forty nights. They are supposed to be looking for clarity, purpose, and meaning in life. The first episode was last night. One guy, an ex- Hollywood screenwriter, has been in recovery for 30 years; another is a 23-year old combat-wounded vet from Iraq; there’s a guy who is a former Satanist that came to know the Lord and now wants to be an Episcopal priest; there’s an ex-gang member who now helps kids get off the street in Massachusetts; and there’s a paramedic/ex-Marine. They are all at varying stages in their spirituality. Some believe in God, some do not. Two are lapsed Catholics, and two are “nothing”.
It is fascinating to see how they adjust to monastic life. They live just as the monks do and swear obedience to the abbot while there. The strict routine is very hard for them – even the ex-Marines. They cannot deal with the silence and stillness very well, either. One guy – the veteran – admits that he can’t sit still for more than two minutes, so obviously he has a hard time with the services. I wonder how their lives will change, if at all, after the forty days are up? The most interesting thing to me was seeing the incredible stupidity and arrogance of the two ex-Marines (no offence to anyone out there serving, or who has served, in the armed forces). The one guy is just a kid with no education, so his idiotic ramblings are to be expected. The older one (who now serves as a paramedic, and witnesses lots of death and violence that he is trying to come to grips with) is bitterly cynical about everyone and everything. All he does is insult everyone, and make sarcastic remarks every few minutes. They are constantly challenging the rules of the community in small ways, prompting the monks to have meetings with them, and get them back into line. All in all it is quite interesting, and I highly recommend it.
The thing about this new series that makes it near and dear to me, though, is that I took a weeklong retreat at this monastery back in 2000 when I was in seminary. Many of the people on the show I met – the abbot, Prior Christian, Brother Andre, Father Joseph (he was just visiting the monastery for the first time when I was there, actually) etc. In fact, I still support the monastery when they send out their letters asking for financial help. That period when I visited the monastery was a very difficult time in my life. I was alienated from everyone and everything, abandoned by all but a few friends, and to a large extent by my family, who didn’t want me to be in seminary preparing for the priesthood. I was an outsider at the seminary, and an outsider at work. My girlfriend dumped me at a bar a few months earlier. I was dirt poor… so poor I could barely afford to eat and buy the most basic supplies I needed to get by (I was so poor I had to sometimes steal rolls of toilet paper form work because I couldn’t afford to buy any!). Top all of that off with living alone, and having to read and write papers all the time for seminary, and you have the recipe for serious and major funk. My life had become like a Hank Williams song. So it was under those circumstances that I decided to take a cleansing pilgrimage/roadtrip/retreat to Christ in the Desert. I drove with friend from Baltimore to Abiquiu New Mexico in my old beat-up 1986 Buick century sedan (the radio didn’t work, neither did the dashlights, so we sang songs to each other on the trip out and back). I chain-smoked to occupy the time. On the way out, we swung through Oklahoma City to see the destruction from and memorial of the infamous bombing. When we finally arrived at the monastery we were warmly received by the brothers. There was no direction or guided retreat from the brothers, and guests were not required to go to the services. You literally just make reservations, and show up, and then you’re on your own. We were, however, required to help do work around the grounds. In my week there, in addition to cleaning, I dug a trench and laid some electrical conduit, and helped pour the foundation for their refectory. And of course you have to eat with the monks since it takes an hour to drive out to the main road, and another hour or so to get anywhere near civilization. The atmosphere at the monastry was beautiful and serene. There was no electricity, no noise allowed… no nothing. Just God, and the chanting of the Psalms and prayers ascending up through the canyon to Him in the vastness of the sky. The liturgies were beautiful – in fact, that was where I first learned to read chant notation. The long road trip out and back; the solemn prayers, chants, and liturgy; the hot sun and dry desert; the cold nights; the hard physical labor; eating joint meals in silence with the brothers; and the quiet and lack of technology cleansed and healed me. It made me see that somehow God was bigger than all of my problems, and that His love was like a vast ocean washing over me, and through me. My life was changed by going there; I hope that happens with these guys on the cable TV show. When I returned home from the monastery, the troubles in church and life were only just beginning, and I went through another dark night of the soul. But I am convinced that had I not been to Christ in the Desert I would not have survived that difficult time to come.
It is fascinating to see how they adjust to monastic life. They live just as the monks do and swear obedience to the abbot while there. The strict routine is very hard for them – even the ex-Marines. They cannot deal with the silence and stillness very well, either. One guy – the veteran – admits that he can’t sit still for more than two minutes, so obviously he has a hard time with the services. I wonder how their lives will change, if at all, after the forty days are up? The most interesting thing to me was seeing the incredible stupidity and arrogance of the two ex-Marines (no offence to anyone out there serving, or who has served, in the armed forces). The one guy is just a kid with no education, so his idiotic ramblings are to be expected. The older one (who now serves as a paramedic, and witnesses lots of death and violence that he is trying to come to grips with) is bitterly cynical about everyone and everything. All he does is insult everyone, and make sarcastic remarks every few minutes. They are constantly challenging the rules of the community in small ways, prompting the monks to have meetings with them, and get them back into line. All in all it is quite interesting, and I highly recommend it.
The thing about this new series that makes it near and dear to me, though, is that I took a weeklong retreat at this monastery back in 2000 when I was in seminary. Many of the people on the show I met – the abbot, Prior Christian, Brother Andre, Father Joseph (he was just visiting the monastery for the first time when I was there, actually) etc. In fact, I still support the monastery when they send out their letters asking for financial help. That period when I visited the monastery was a very difficult time in my life. I was alienated from everyone and everything, abandoned by all but a few friends, and to a large extent by my family, who didn’t want me to be in seminary preparing for the priesthood. I was an outsider at the seminary, and an outsider at work. My girlfriend dumped me at a bar a few months earlier. I was dirt poor… so poor I could barely afford to eat and buy the most basic supplies I needed to get by (I was so poor I had to sometimes steal rolls of toilet paper form work because I couldn’t afford to buy any!). Top all of that off with living alone, and having to read and write papers all the time for seminary, and you have the recipe for serious and major funk. My life had become like a Hank Williams song. So it was under those circumstances that I decided to take a cleansing pilgrimage/roadtrip/retreat to Christ in the Desert. I drove with friend from Baltimore to Abiquiu New Mexico in my old beat-up 1986 Buick century sedan (the radio didn’t work, neither did the dashlights, so we sang songs to each other on the trip out and back). I chain-smoked to occupy the time. On the way out, we swung through Oklahoma City to see the destruction from and memorial of the infamous bombing. When we finally arrived at the monastery we were warmly received by the brothers. There was no direction or guided retreat from the brothers, and guests were not required to go to the services. You literally just make reservations, and show up, and then you’re on your own. We were, however, required to help do work around the grounds. In my week there, in addition to cleaning, I dug a trench and laid some electrical conduit, and helped pour the foundation for their refectory. And of course you have to eat with the monks since it takes an hour to drive out to the main road, and another hour or so to get anywhere near civilization. The atmosphere at the monastry was beautiful and serene. There was no electricity, no noise allowed… no nothing. Just God, and the chanting of the Psalms and prayers ascending up through the canyon to Him in the vastness of the sky. The liturgies were beautiful – in fact, that was where I first learned to read chant notation. The long road trip out and back; the solemn prayers, chants, and liturgy; the hot sun and dry desert; the cold nights; the hard physical labor; eating joint meals in silence with the brothers; and the quiet and lack of technology cleansed and healed me. It made me see that somehow God was bigger than all of my problems, and that His love was like a vast ocean washing over me, and through me. My life was changed by going there; I hope that happens with these guys on the cable TV show. When I returned home from the monastery, the troubles in church and life were only just beginning, and I went through another dark night of the soul. But I am convinced that had I not been to Christ in the Desert I would not have survived that difficult time to come.
Wednesday, October 18, 2006
Bad Vicar Video
Go to Remnant Anglican and check out this hilarious video from YouTube. It wouldn't be so funny if it weren't true! As one comment noted, it makes fun of obnoxious, angry, stand-offish priests, and also loosy-goosy new-ager/"spiritual" people.
Biretta Tip: Jeffrey Baus
Biretta Tip: Jeffrey Baus
Wednesday, October 11, 2006
ACA Votes to Join FACA
The Anglican Church in America voted recently to join the Federation of Anglican Churches in the Americas. Read about it here. Soon, by the grace of almighty God, the corporate disunity of the continuum will be a thing of the past. Thanks be to God.
On a slightly related subject, the bishops of the APA and REC have issued a wonderful pastoral letter on unity in the Church. The official title is: True Unity by the Cross of Christ For the Spread of the Gospel. I invite you all to read it here. My own bishop, the Most. Rev. Walter Grundorf had this to say about it on the APA wesbite:
On a slightly related subject, the bishops of the APA and REC have issued a wonderful pastoral letter on unity in the Church. The official title is: True Unity by the Cross of Christ For the Spread of the Gospel. I invite you all to read it here. My own bishop, the Most. Rev. Walter Grundorf had this to say about it on the APA wesbite:
September 29, 2006
To: Clergy and Leadership of the Anglican Province of America
From: Bishops of the REC/APA
Dear Brothers and Sisters in Christ:
Enclosed for you to read, mark, learn and inwardly digest is the recent Pastoral Letter issued jointly by the Bishops of the Reformed Episcopal Church and the Anglican Province of America. I hope that you will not only carefully read and consider this letter yourself, but will share it with your parishes. It is critical that those of us who call ourselves Traditional or Classical Anglicans come together for the cause of the Gospel and take seriously our Lord's words about being one. Our Lord did not offer unity as a suggestion, but as part and parcel of the Gospel. We must logically begin with unity among fellow Traditional Anglicans with whom we share much in common. Overcoming fear in dealing with other Anglicans seems to be the most difficult part of this process. We must work our way through our unfortunate experiences of past failed unions, trusting in the healing of the Holy Spirit to move us on in the power of Christ's Love (II Tim. 2:7).
We are in the midst of a battle for the heart and soul of Anglicanism as we have received it. There is much heartbreak and confusion among so many who are disillusioned by the established church and are looking for safe harbor. People who are searching are further confused by the plethora of churches on the internet that claim to be Anglican. How does one choose when all continuing churches appear to be the same?
By forging relationships with legitimate Anglican bodies, we hope that those who are in searach of a faithful jurisdiction will find us. I pray that the Lord will lay it upon all of our hearts to consider well the responsibiity we have in attaining unity among our fellow orthodox Anglican breothers and sisters. May we find in the Cross of our Lord Jesus that perfect unity.
Faithfully yours,
(Signed)+Walter H. Grundorf
The Most Rev. Walter H. Grundorf, D.D. Bishop of the Diocese of the Eastern US, Presiding Bishop APA
Tuesday, October 10, 2006
Jesus Christ - The Exemplar of the Sacraments
I am reading John MacQuarrie's fun little book A Guide to the Sacraments, and in it he makes an interesting point on how Jesus Christ is not only the author and minister of the sacraments, but is also the exemplar of them. That is to say, he posseses annd exemplifies the grace which they bring about in whoever receives them.
Building on the work of Kenan Osbourne, he comes up with a chart to show what he means:
The Baptized One/Baptism - Jesus - Faith
The Confirmed One/Confirmation - Jesus - Perserverence
The Really Present One/Eucharist - Jesus - Self-Giving
The Reconciler/Penance - Jesus - Penitence
The Priest/Orders - Jesus - Service
The Lover/Marriage - Jesus - Love
The Healer/Unction - Jesus - Wholeness
In reference to baptism, for example, MacQuarrie writes: "Just as Jesus understood his own baptism as that solemn moment when he must embark on the high mission to which the Father had called him, fortified by the Holy Spirit that now rested upon him, so one who receives Christian baptism is called to follow in the way of Jesus and receives the same spirit"
Regarding penance, we understand that, as representative man, the new Adam, Jesus is the reconciled. He writes: "If we try to get away from our all-too-individualistic ways of thinking and see Jesus Christ in solidarity with the whole of humanity, then it will not seem strange to us that even as he justifies the whole race by realizing God's intention of humanity, so he also takes the sins of the race upon himself and repents of them."
One gets the idea of where MacQuarrie would go with the rest of the sacraments. This is just an amazing concept to me - Christ being not only the author and minister, but also the exemplar of the sacraments. So obvious, but something I had never even thought of or heard articulated before.
Building on the work of Kenan Osbourne, he comes up with a chart to show what he means:
The Baptized One/Baptism - Jesus - Faith
The Confirmed One/Confirmation - Jesus - Perserverence
The Really Present One/Eucharist - Jesus - Self-Giving
The Reconciler/Penance - Jesus - Penitence
The Priest/Orders - Jesus - Service
The Lover/Marriage - Jesus - Love
The Healer/Unction - Jesus - Wholeness
In reference to baptism, for example, MacQuarrie writes: "Just as Jesus understood his own baptism as that solemn moment when he must embark on the high mission to which the Father had called him, fortified by the Holy Spirit that now rested upon him, so one who receives Christian baptism is called to follow in the way of Jesus and receives the same spirit"
Regarding penance, we understand that, as representative man, the new Adam, Jesus is the reconciled. He writes: "If we try to get away from our all-too-individualistic ways of thinking and see Jesus Christ in solidarity with the whole of humanity, then it will not seem strange to us that even as he justifies the whole race by realizing God's intention of humanity, so he also takes the sins of the race upon himself and repents of them."
One gets the idea of where MacQuarrie would go with the rest of the sacraments. This is just an amazing concept to me - Christ being not only the author and minister, but also the exemplar of the sacraments. So obvious, but something I had never even thought of or heard articulated before.
Wednesday, October 04, 2006
Great New Blog
Here is a link to the one of the best and most useful Anglican blogs I have seen to date:
http://anglicaneucharistictheology.blogspot.com/
I highly recommend that everyone who has an interest in Anglican eucharistic theology read this blog.
(Biretta tip: Jeffrey Steel)
http://anglicaneucharistictheology.blogspot.com/
I highly recommend that everyone who has an interest in Anglican eucharistic theology read this blog.
(Biretta tip: Jeffrey Steel)
Monday, October 02, 2006
Deep Theoogical Reflection of the Day
I was watching a rerun of the Dukes of Hazzard the other day and noticed that there is an uncanny resemblance between Boss Hogg and the pope.
The pope dresses in all white and wears a fancy hat; so does Boss Hogg.
The pope rules over the Vatican City; Boss Hogg rules over Hazzard County.
The pope has the Vatican as his HQ; Boss Hogg has the Boar's Nest.
The pope has a fancy car - the popemobile; Boss Hogg has his white convertible with the steer horns on the front of it.
The pope has a fancy chair - the throne of St. Peter; Boss Hogg has a fancy chair - his barber chair
The pope is surrounded by smoke - incense; Boss Hogg is surrounded by smoke - cigars
The pope has his doctrinal enforcer/watchdog - the head of the CDF; Boss Hogg has his - Sheriff Roscoe Pete Coltrane
The pope speaks English with a heavy accent - so does Boss Hogg
The pope has people that cause him a great deal of trouble and try to usurp his authority - schismatics, heretic, etc.; Boss Hogg has the Duke boys.
The pope is sort of friends with the ABC, who has a big bushy beard and a big church/communion that he can barely keep together. The two go way back, but the pope would really like to see the ABC and his communion submit to papal authority; Boss Hogg has a similar relationship with Uncle Jesse (who has a big bushy beard). He is always scheming to take over Uncle Jesse's farm, which is constantly teetering on the brink of financial disaster, and lock up the Duke Boys.
Is this a coincidence? Could the Dukes of Hazzard serve as a metaphor for the church in an even larger way? What about Daisy Duke, Cooter, and the General Lee? What about Roscoe's pet basset hound that rides around with him? The possibilities for theological reflection are endless. Hmmmm, I think I know what I am going to do my ph.d about. Yee haw!
Friday, September 29, 2006
My New Hero - 81 Year Old Man Building a Cathedral
There is very little that I read in the news that takes me by surprise, and that I think about for days and days after I've read it. Like most Americans I suppose I have been desensitized to all of the violence and disaster that most news programs focus on, so I read a news story and forget it the next day. This story is different, though. When I read it I thought, "This guy is my new hero."
The man, an ex-Trappist monk in Spain (who is 81), is building his own cathedral. He's been working on it with friends, family, and other helpers for around 45 years. He has no architect, no construction experience, no money for such a huge undertaking, no building permits, no permission from the Church (but also no prohibitions). He just started building a cathedral. It is made out of whatever he can find and get - old tires, bicycle parts, leftover construction material, etc. He didn't have enough money to rent a crane to lift the frame for the dome into place, so he and his six nephews hoisted it up using pulleys made from old bicycles. It looks pretty good so far... actually it looks amazing considering all of this.
Visionaries like this blow my mind. It shows just how amazing the human spirit is, and what a man devoted to God can do, or will try to do. This man is a saint, and a true artist. Maybe someday I too will build a cathedral.
The man, an ex-Trappist monk in Spain (who is 81), is building his own cathedral. He's been working on it with friends, family, and other helpers for around 45 years. He has no architect, no construction experience, no money for such a huge undertaking, no building permits, no permission from the Church (but also no prohibitions). He just started building a cathedral. It is made out of whatever he can find and get - old tires, bicycle parts, leftover construction material, etc. He didn't have enough money to rent a crane to lift the frame for the dome into place, so he and his six nephews hoisted it up using pulleys made from old bicycles. It looks pretty good so far... actually it looks amazing considering all of this.
Visionaries like this blow my mind. It shows just how amazing the human spirit is, and what a man devoted to God can do, or will try to do. This man is a saint, and a true artist. Maybe someday I too will build a cathedral.
Wednesday, September 27, 2006
Good Scripture Scholarship
I am almost finished reading The New Testament and the People of God by N.T. Wright. I can't wait to read the next two books in the series, and then see where he takes the the whole project (it is supposed to be a total of five volumes). This book, and his whole method, is so refreshing after spending years at the "brainwash center" (i.e. the "tepid and centrist" Roman Catholic seminary that I attended) being force fed warmed-over Bultmann with a big greasy slab of J.P. Meier of "A Marginal Jew" fame, thrown in on the side.
One of the reasons that I like N.T. Wright so much is that he really seems to take the texts themselves seriously and as essentially reliable historical documents. And even though he does this, he also pays attention to the fact that they are biased "interpretations", so it is a very balanced approach overall. He sets the NT in its historical context - where it came from, and what it lead to - instead of spending page after page going over the intricacies of "Markan priority", or some other obscure feature of NT studies. In other words, he gives the reader a big picture of the worldview of an ancient Jew and Christian, and so brings the sacred texts to life in a new way. He also corrects some faulty notions along the way, such as Bultmann and others' understanding of "apocalypse", seeing it as something that is very this-worldy rather than as a cataclysmic destruction of the universe (alien to Jewish thought). Needless to say he backs up everything he says with immense erudition and scholarship.
It seems to me that other NT scholars focus on the wrong things in their work a lot of the time (Meier, for example). While they purport to believe in the texts as "powerful theological stories" they never seem to get around to talking about the stories themselves and what the stories are trying to teach. They spend too much time deciding what "did and didn't actually happen", and rehashing and rexplaining old theories like the "messianic secret" for the millionenth time. That stuff does have its place, and should be studied by students and scholars, but all too often that becomes the end goal in biblical studies rather than the story that is being told.
So if you are tired of how biblical studies have been done for so long, do not despair. Read N.T. Wright. You will be plesantly surprised.
One of the reasons that I like N.T. Wright so much is that he really seems to take the texts themselves seriously and as essentially reliable historical documents. And even though he does this, he also pays attention to the fact that they are biased "interpretations", so it is a very balanced approach overall. He sets the NT in its historical context - where it came from, and what it lead to - instead of spending page after page going over the intricacies of "Markan priority", or some other obscure feature of NT studies. In other words, he gives the reader a big picture of the worldview of an ancient Jew and Christian, and so brings the sacred texts to life in a new way. He also corrects some faulty notions along the way, such as Bultmann and others' understanding of "apocalypse", seeing it as something that is very this-worldy rather than as a cataclysmic destruction of the universe (alien to Jewish thought). Needless to say he backs up everything he says with immense erudition and scholarship.
It seems to me that other NT scholars focus on the wrong things in their work a lot of the time (Meier, for example). While they purport to believe in the texts as "powerful theological stories" they never seem to get around to talking about the stories themselves and what the stories are trying to teach. They spend too much time deciding what "did and didn't actually happen", and rehashing and rexplaining old theories like the "messianic secret" for the millionenth time. That stuff does have its place, and should be studied by students and scholars, but all too often that becomes the end goal in biblical studies rather than the story that is being told.
So if you are tired of how biblical studies have been done for so long, do not despair. Read N.T. Wright. You will be plesantly surprised.
Monday, September 25, 2006
Tuesday, September 19, 2006
Alphabet Soup
I am reading Homage to Catalonia by George Orwell, which is the story of his involvement in the Spanish Civil War. It is a great little book. Last night I read a passage that reminded me of continuing Anglicanism. He wrote:
"The revolutionary atmosphere of Barcelona had attracted me deeply, but I made no attempt to understand it. As for the kaleidoscope of political parties and trade unions, with their tiresome names - PSUC, POUM, FAI, CNT, UGT, JCI, JSU, AIT, - they merely exasperated me. It looked at first site as though Spain were suffering from a plague of initials. I knew that I was serving in something called the POUM (I had only joined the POUM militia rather than any others because I happened to arrive in Barcelona with ILP papers), but I did not realize that there were serious differences between the political parties. At Monte Pocero, when they pointed to the position on our left and said: 'Those are the Socialists' (meaning the PSUC), I was puzzled and said: 'Aren't we all Socialists?' I thought it idiotic that people fighting for their lives should have seperate parties; my attitude always was, 'Why can't we drop this political nonsense and get on with the war?'"
He goes on in the same vein. This passage instantly reminded me not only of the alphabet soup of traditional Anglican groups, but also how distracting it all is from our mission to fulfill the Great Commission of Our Lord and savior, Jesus Christ.
"The revolutionary atmosphere of Barcelona had attracted me deeply, but I made no attempt to understand it. As for the kaleidoscope of political parties and trade unions, with their tiresome names - PSUC, POUM, FAI, CNT, UGT, JCI, JSU, AIT, - they merely exasperated me. It looked at first site as though Spain were suffering from a plague of initials. I knew that I was serving in something called the POUM (I had only joined the POUM militia rather than any others because I happened to arrive in Barcelona with ILP papers), but I did not realize that there were serious differences between the political parties. At Monte Pocero, when they pointed to the position on our left and said: 'Those are the Socialists' (meaning the PSUC), I was puzzled and said: 'Aren't we all Socialists?' I thought it idiotic that people fighting for their lives should have seperate parties; my attitude always was, 'Why can't we drop this political nonsense and get on with the war?'"
He goes on in the same vein. This passage instantly reminded me not only of the alphabet soup of traditional Anglican groups, but also how distracting it all is from our mission to fulfill the Great Commission of Our Lord and savior, Jesus Christ.
Tuesday, September 12, 2006
Our Plans vs. God's Plans
Many people going into full time Christian service present God with a little list explaining to Him exactly what kind of ministry they will be doing at the various points in their lives. They tell God that they are going to serve as a missionary for three years, and then pastor a parish for five years, then go to grad school and do a research degree in something, etc. They have it all figured out and are "informing God" of the way things are "going to be."
It can be rather comical, then, when we realize that God will have His way with us no matter what we have planned. One might think that he is going to go into a full time teaching ministry, for example, when all of sudden God calls him to go and serve a parish... even if he is scared to death of parish work. Or one might think that she is called to be a homemaker and administrative assistant, when all of a sudden God calls her to the mission field. God will have His way with us no matter what, as the stories of the bible - from Joseph to Saul of Tarsus - teach us.
The point is to always be open to where and how God is calling us to serve. Just because we may not have opportunities in the area of ministry that we have imagined we'd serve in doesn't mean that God cannot or will not use us in some other way. He may intend for us to doing something very different than we've imagined. Just as He called Moses, who had speech impediment or something like that, to be His spokesman before pharoah, so He may be calling each of us to serve Him in some previously unimagined way.
It can be rather comical, then, when we realize that God will have His way with us no matter what we have planned. One might think that he is going to go into a full time teaching ministry, for example, when all of sudden God calls him to go and serve a parish... even if he is scared to death of parish work. Or one might think that she is called to be a homemaker and administrative assistant, when all of a sudden God calls her to the mission field. God will have His way with us no matter what, as the stories of the bible - from Joseph to Saul of Tarsus - teach us.
The point is to always be open to where and how God is calling us to serve. Just because we may not have opportunities in the area of ministry that we have imagined we'd serve in doesn't mean that God cannot or will not use us in some other way. He may intend for us to doing something very different than we've imagined. Just as He called Moses, who had speech impediment or something like that, to be His spokesman before pharoah, so He may be calling each of us to serve Him in some previously unimagined way.
Tuesday, September 05, 2006
Buildings
It is a great joy to serve as curate in as beautiful a parish church as St. Mark's APA. Many, but by no means all, continuing church buildings are rather modest to say the least, and I have worshipped in a lot of these "modest" buildings. But honestly, it never bothered me that much. Worshipping the Lord in a small, rented building, basement, etc. is as wonderful and as valid as worshipping the Lord in a cathedral. As long as there is a valid sacrament, and the word of God is truly preached, I am fine. Everyone has to start somewhere. St. Mark's once met in a metal shed-like structure out by the Vero Beach airport!
I truly believe that many (not all) people do not consider joining "continuing" churches because the buildings are often very modest. Yes, people today are that shallow. They are more concerned with externals, and are not willing to go help start a new church with their time, presence, or money. One wonders if people of this mindset would have become Christians in ancient times, when there were no fancy buildings, organs, vestments, and you could possibly be killed for being a believer. Probably not.
I truly believe that many (not all) people do not consider joining "continuing" churches because the buildings are often very modest. Yes, people today are that shallow. They are more concerned with externals, and are not willing to go help start a new church with their time, presence, or money. One wonders if people of this mindset would have become Christians in ancient times, when there were no fancy buildings, organs, vestments, and you could possibly be killed for being a believer. Probably not.
Friday, September 01, 2006
Picasso in the Vatican?
Here is an article from Zenit on how a curator is trying to find a suitable to Picasso to add to the Vatican art collection. The rub is this: why would the Vatican want art by someone who painted hardly any religious art, and basically completely objected to the moral dictates of the Christian faith? If you ask me, though, that should not be an issue. The collection should hold great art that has Christian themes as its subject matter.
I suspect, though, that many people would object to a Picasso being placed in the collection because of his abstract style of painting, which they wrongly assume is contrary to Christianity in some way. But really they should not think this way, as it was Aristotle who thought that the best art was that which imitated nature perfectly. Abstract art is not anti-Christian in any way in and of itself. In fact, some of the best Christian art is abstract (e.g. icons), that is to say it is an abstraction of something in nature (abstraction in art is different from non-objectivity in art). Medieval art is also very abstract and out of proportion. So the idea that the best Christian art is that which best represents the natural world simply doesn't fly. In fact, we have no way of knowing how well men such as Leonardo, Strozzi, Poussin, and others really represented what they were painting, as we do not possess photos of those who sat for them.
The Vatican collection (which I have been to) has wonderful examples of art by artists such as Bernard Buffet and Ben Shahn (not even a Christian) who painted in a very abstract manner. So why not add a Picasso to this collection, if a good one can found?
I suspect, though, that many people would object to a Picasso being placed in the collection because of his abstract style of painting, which they wrongly assume is contrary to Christianity in some way. But really they should not think this way, as it was Aristotle who thought that the best art was that which imitated nature perfectly. Abstract art is not anti-Christian in any way in and of itself. In fact, some of the best Christian art is abstract (e.g. icons), that is to say it is an abstraction of something in nature (abstraction in art is different from non-objectivity in art). Medieval art is also very abstract and out of proportion. So the idea that the best Christian art is that which best represents the natural world simply doesn't fly. In fact, we have no way of knowing how well men such as Leonardo, Strozzi, Poussin, and others really represented what they were painting, as we do not possess photos of those who sat for them.
The Vatican collection (which I have been to) has wonderful examples of art by artists such as Bernard Buffet and Ben Shahn (not even a Christian) who painted in a very abstract manner. So why not add a Picasso to this collection, if a good one can found?
Reappraisal of the AMiA's Policy of Ordaining Women to the Deaconate
Here is a link to an article written by the Rev'd J.S.S. Patterson regarding this important issue. The article is on the side bar of his parish's website in .pdf format.
(Biretta tip: Fr. Chandler Holder Jones, SSC)
(Biretta tip: Fr. Chandler Holder Jones, SSC)
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