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The Book of Common Prayer and its liturgical descendants are the elements of Anglicanism that will be preserved for former Anglicans and Episcopalians who have entered the Catholic Church will preserve in the new Anglican Ordinariate, an official at the Congregation for the Doctrine of the Faith (CDF) has reported.

In November 2009, Pope Benedict released the apostolic constitution Anglicanorum coetibus, creating a permanent home for Anglicans who wish to be reconciled to the Catholic Church but hoped to retain portions of their “Anglican patrimony”. In an interview published in the December issue of The Portal, Mgr. Steven Lopes of the CDF defined this distinctive “patrimony”.

“We here have thought a lot about what constitutes Anglican patrimony, particularly as it involves the liturgy, and we have a working definition. It is to say that ”˜Anglican liturgical patrimony is that which has nourished the Catholic Faith, within the Anglican tradition during the time of ecclesiastical separation, and has given rise to this new desire for full communion’,” Mgr. Lopes said.

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Meeting in the context of daily prayer and the Eucharist, we have valued the shaping of our discussions by our Bible studies on the Epistle to the Ephesians. We have been emboldened by Christ’s breaking down of the dividing wall (2.14) and the Church’s calling to make known ”˜the wisdom of God in its rich variety’ (3.10). We have been challenged to steadfastness and maturity and to pursuing our calling to build up the body of Christ in love (4.14”“16).

To this end we commend engagement with the World Council of Churches’ (WCC) Faith and Order Paper The Church: Towards a Common Vision. The fruit of twenty years of consultation among Orthodox, Protestant, Anglican, Evangelical, Pentecostal and Roman Catholic churches, it offers a high degree of common understanding of the theology of the Church. We welcome this publication overseen by the Revd Canon Dr John Gibaut, Director of Faith and Order for the WCC and himself a member of IASCUFO, and believe it offers a rich resource for the understanding of our common mission as Christians.

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Members of a Roman Catholic order are to take up residence in Lambeth Palace in a move not seen since the Reformation, the Church of England has announced.

The four members of Chemin Neuf, an order founded in France, a married Anglican couple, a Lutheran training for the ministry and a Roman Catholic sister ”“ will live at Lambeth Palace (above), the London home of the Archbishop of Canterbury, from January.

The group will work on ecumenical and international affairs and will share in the ”˜daily round’ of prayer at Lambeth Palace, it was announced.

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The Rev. Michael Last, retired bishop of the Western Iowa Synod of the Evangelical Lutheran Church in America, has been called as the interim rector of St. John’s Episcopal Church.

Last, 67, began his new position on Nov. 1.

The previous rector, the Rev. Wendy Abrahamson, left at the end of April to become rector at St. Paul’s Episcopal Church in Grinnell.

Read it all and the parish website is here.

In one of their first decisions as the Central Committee for the World Council of Churches, the newly installed 150-member committee made history Friday by electing Dr Agnes Abuom of Nairobi, from the Anglican Church of Kenya, as the moderator of the highest WCC governing body.

Abuom, who was elected unanimously to the position, is the first woman and the first African in the position in the 65-year history of the WCC.

Two vice-moderators were elected, United Methodist Church Bishop Mary Ann Swenson from the USA and Prof. Dr Gennadios of Sassima of the Ecumenical Patriarchate of Constantinople.

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Q.: You said recently that most of our disagreements are about power and prestige rather than dogma or doctrine. What exactly do you mean?
Archbishop Welby: ”¦We exist in different church communities, different ecclesial communities around the world and the longer that goes on, the more our different communities embed their own institutions and put down roots. Some of them have been putting down roots for centuries and that makes it harder and harder for us to say, well, actually, perhaps we need to reimagine what it means to look like the church and to surrender some of the things that give us our sense of identity in the cause of Christ. There are very fundamental and extremely important doctrinal and dogmatic differences that we have between us and they have to be worked on, as they are with Rome and the Anglicans with ARCIC, and we take those extremely seriously. It’s absolutely essential that those are worked on. But we need to make sure we’re working on them in the context of churches and ecclesial communities that say no sacrifice is too great to be obedient to the call of Christ that we may be one.

Q.: ”¦ Neither you nor Pope Francis seem remotely interested in power and prestige. Does this mean therefore that we can expect some kind of surprising healing or reconciliation in the near future?
Archbishop Welby: God has given you, and given us all, a great Pope. And he’s a great Pope of surprises”¦ and I think people are inspired and uplifted by what they see in Pope Francis, as I am. I think he’s a wonderful person. Surprises? Yes, I think there’ll be one or two surprises. We’re hoping to produce a few surprises.

Read or listen to it all (just slightly under 9 1/3 minutes).

National Indigenous Anglican Bishop Mark MacDonald has been elected as North American regional president for the World Council of Churches’ (WCC) during its 10th assembly currently taking place in Busan, Republic of Korea.

MacDonald becomes the first representative from the Anglican Church of Canada to assume this leadership role in the WCC. He will remain in his capacity as national indigenous Anglican bishop.

Founded in 1948, the WCC is an ecumenical fellowship of 349 member churches and denominations, representing over 560 million Christians in over 110 countries.

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There is also a sacramental, and even an institutional dimension to the church’s unity. Paul specifically connects the trinitarian unity of the church to the sacrament of baptism: “There is one Lord, one faith, one baptism” (Eph. 4:5). Paul also writes: “he gave the apostles, the prophets, the evangelists, the shepherds and teachers to equip the saints for the work of ministry, for building up the body of Christ”(Eph. 4:12). In Jesus’ High Priestly Prayer, he speaks of the distinctive role that has been given to the apostles and their successors: “As you sent me into the world, so I have sent them into the world” (John 17:18). Jesus also prays, “I do not ask for these only, bu also for those who will believe in me through their word” (v. 20). If all that talk about truth and love speaks to the Evangelical dimension of the church, then truth and love are embodied concretely in the church in its catholic dimensions. There is no church without sacraments and gathered worship. There is no church without an ordered ministry that continues the task of the apostles.

And, finally, the unity of the church has a missional purpose. The church is distinct from the world, and yet has a mission to the world. In the concluding words of Jesus’ prayer, he states the purpose of the church’s unity. On the one hand, the church is distinct from those who are not the church. Jesus says: “I have given them your word, and the world has hated them because they are not of the world, just as I am of the world” (John 17:14). At the same time, Jesus also prays that the church may be one for the sake of the world: “that they may become perfectly one, so that the world may know that you sent me and loved them even as you loved me” (v. 23). The church’s call is to let the world know of the love with which the Father and the Son love each other, the love that dwells in the church because the church is one with Christ, and the church is the body of Christ, the body whose head is Christ, the body that grows so that “it builds itself up in love” (Eph. 4:16). And the world will not know of this love if the church is not one, and if the members of the church do not love one another.

That is a very brief outline of the theology of the church that we find in the readings in Ephesians and John’s gospel. This outline has a lot in common with the different understandings of the church that I mentioned earlier. A church whose unity is grounded in the truth and love of the Trinity will be a church where the word is rightly preached and the sacraments rightly administered.

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A senior figure in the Church of Ireland has criticized members of his own church for being dismissive of Catholics.

Anglican Archbishop Michael Jackson of Dublin also said his members needed to be kinder to fellow Protestants who had married Catholics.

Referring to a recent political debate on abortion, Archbishop Jackson said, “I remember earlier this year the deeply pejorative remarks I heard directed against the Roman Catholic Church by members of these dioceses to me because of its stance and principle on abortion.

“The comments were conversational but it was, more than anything, the assumption of an entitlement to be dismissive more than the criticism of content of the other tradition that came across as instinctive,” he said, writing in The Irish Times newspaper.

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Archbishop Longley, wanting to sound positive, says that he could “imagine and foresee one of the fruits of our ecumenical engagement as moving towards a deeper understanding of communion and a deeper sharing between our churches ”¦ which perhaps would lead to a reconsideration of some of the circumstances.” That’s all very well-meaning: but since the chances of prelate-speak of this kind being misunderstood by the secular press are about 100 per cent, it really would have been better not to have said it….Archbishop Longley’s fantastical notion that there has been a “deeper theological understanding of one another’s Churches”, presumably because of the work of ARCIC, requires a little more attention. What theological understanding would that be? The trouble with ARCIC always was (as a former Catholic member of it once explained to me) that on the Catholic side of the table you have a body of men who represent a more or less coherent view, being members of a Church which has established means of knowing and declaring what it believes. On the Anglican side of the table you have a body of men the divisions between whom are just fundamental as, and sometimes a lot more fundamental than, those between any one of them and the Catholic representatives they face: they all represent only themselves.

Read it all from William Oddie in the Catholic Herald (emphasis his).

The introduction of a new ordinariate-use liturgy for groups of former Anglicans is uniting some of their old traditions to the fullness of the Catholic Church.

The Vatican office responsible for adapting parts of the Anglican liturgy for use in the Catholic Church “has had the task of the scribe, trained for the Kingdom of heaven, the householder who brings out of his treasure what is new and what is old,” said Msgr. Andrew Burnham.

The monsignor serves as assistant to the ordinary of the Personal Ordinariate of Our Lady of Walsingham.

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The Archbishop of Canterbury called for Christians in deep disagreement to choose ”˜to be gracious’.

Archbishop Justin was addressing Churches Together in England’s Annual National Church Leaders Meeting at Lambeth Palace on Monday evening, where he spoke on ”˜graciousness and respect in disagreement’.

Acknowledging the ”˜reality’ of divisions between Christians, Archbishop Justin said that ”˜genuine reconciliation’ was not ”˜agreement’ but ”˜learning to love one another in deep disagreement. . . The miracle of the church is not that we agree and love one another; it’s that we disagree and, despite that, we love one another.’

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The Roman Catholic Co-Chair of the Third Anglican/Roman Catholic International Commission (ARCIC III) has expressed his personal view that, seeing how in 1993 certain relaxations were made in the Vatican’s rules on eucharistic sharing, further relaxation is possible.

Speaking last week to the Gazette editor following a joint session of the National Advisers’ Committee on Ecumenism of the Irish (Roman Catholic) Episcopal Conference and representatives of the Church of Ireland’s Commission for Christian Unity and Dialogue, at St Patrick’s College, Maynooth, the Most Revd Bernard Longley – Roman Catholic Archbishop of Birmingham and ARCIC III Co-Chair -referred to the changes in “specified circumstances” set out in the 1993 Ecumenism Directory.

He commented, “Given that that represents a change, and a very significant shift away from the impossibility to the limited possibility, then I could imagine and foresee one of the fruits of our ecumenical engagement as moving towards a deeper understanding of communion and a deeper sharing, a deeper communion between our Churches which perhaps would lead to reconsideration of some of the circumstances.”

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The Archbishop of Canterbury, Justin Welby, is preparing a “ten-year plan” to put payday lenders such as Wonga out of business.

A Church of England task force will, in collaboration with the Church of Scotland, make church buildings available to credit unions and recruit expert churchgoers as volunteers to help to run them. A leading financier is to meet the archbishop this week on whether he would lead the task force, which will include academics who, it is hoped, will produce a radical new theology of finance.

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Something extraordinary is happening in English churches. Imagine you arrived at an unfamiliar church just as the service was starting and you heard: “Almighty God, unto whom all hearts be open, all desires known, and from whom no secrets are hid”¦” Right, you’d think, CofE, Book of Common Prayer.

But this is the beginning of a Catholic Mass, a Roman Catholic Mass. It is a liturgy approved by the Pope, and it takes lumps of the Holy Communion service from the 1662 Prayer Book. I find the general effect pleasing but distinctly unsettling.

Two questions arise, depending on the direction from which one is coming. A member of the Church of England might wonder why Catholics should want to use the Book of Common Prayer compiled by Archbishop Cranmer (pictured here in 1546). A Catholic might ask: but is it the Mass?

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World Communion Sunday is one of the best ideas Presbyterians ever had. The idea originated in the 1930s, a time of economic turmoil and fear and the rise of militaristic fascism abroad. Hugh Thomson Kerr, a beloved pastor in the Presbyterian Church, persuaded the denomination to designate one Sunday when American Christians would join brothers and sisters around the world at the Lord’s Table.

The idea caught on. Other denominations followed suit and the Federal Council of Churches (now the National Council of Churches) endorsed World Communion Sunday in 1940. But though the day is still noted in some denominational calendars and program materials, it doesn’t seem to be considered as important as it once was.

Of course, every Sunday is in a sense World Communion Sunday insofar as many churches celebrate the Lord’s Supper every Sunday. But we do not welcome one another at the Lord’s Table….

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The Co-ordinating Committee studied the mandate given by the Lutheran World Federation (LWF) and the Anglican Communion. The focus of this work is to monitor and encourage existing Anglican-Lutheran relations, as well as to advance co-operation between the two Churches in areas where there are not yet any formal agreements. To enable the Committee to function as an encourager as well as a catalyst, the Committee has begun a process of mapping agreements, initiatives and projects in different regions. This mapping project is an ongoing task for the Committee and we urge Churches, in both communions, to provide information to further this task.

The Committee has also initiated a process promoting Anglican-Lutheran collaboration in the observance of the 2017 Reformation anniversary. As part of this the Committee intends to provide study material based around the official LWF theme Liberated by God’s Grace. This material would be designed to be used in joint Anglican-Lutheran study groups where both denominations are present as well as by separated groups. It is hoped that this material will relate to different ages and contexts. The purpose is to highlight that reformation is ongoing and that 16th century Reformation thoughts are relevant for Christians today. The Committee is locating this and all its work within the theological theme of communion in the mission of God.

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Statement from Camp St. Christopher

9 September 2013

We met together with a common vision for Biblical, missionary, united Anglicanism to reach North America with the transforming love of Jesus Christ.

As Bishops with jurisdiction in South Carolina, we gathered for prayer, honest conversation about our historic and recent wounds and to identify areas where we can work together.

We committed to praying together and meeting regularly, deepening and broadening communication with one another and furthering missional work of the Gospel.

It was agreed amongst the group that Bishop Mark Lawrence serve as Convener for future gatherings and conversation.

We hope that our work together will serve as an inspiration and foretaste of the unity that we have in Jesus Christ.

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The Diocese of the Southeast of the Reformed Episcopal Church and the Anglican Church in North America, unanimously approved a resolution of support for the Protestant Episcopal Diocese of South Carolina and Bishop Mark Lawrence as they face legal challenges and other harassment from The Episcopal Church following their disassociation last year from The Episcopal Church.

The resolution, introduced by the Rev. Charles A. Collins, Jr., Vicar of the Church of the Atonement in Mount Pleasant who also serves as the Ecumenical Representative for the Rt. Rev. Alphonza Gadsden, Sr., noted that the Diocese of South Carolina had sought to contend for the faith once delivered to the saints despite changes to the teaching of Scripture and the Church as well as the support that they have received from Anglicans in the Global South, including the Fellowship of Confessing Anglicans Primates Council. “We’re pleased to support Bishop Lawrence and the Diocese of South Carolina as they stand on the foundation of Scripture,” said Bishop Gadsden, who had met with other Anglican bishops at Camp St. Christopher earlier in the week to discuss ways that they could engage in ministry together.

Tracing its roots back to 1875, the Diocese of the Southeast comprises more than 30 parishes and missions in South Carolina and Georgia and also covers the state of Florida. Following the approval of the resolution, the text of which follows, prayers were offered for the Diocese of South Carolina and Bishop Lawrence.

The Text of the resolution is as follows:

A Resolution of Support
Whereas, the Protestant Episcopal Diocese of South Carolina and the Diocese of the Southeast of the Reformed Episcopal Church and the Anglican Church in North America share a common heritage as Christians, as Anglicans, and as residents of this land in which God’s Providence has placed us; and,

Whereas, the Diocese of South Carolina has sought to “…earnestly contend for the faith that was once for all delivered to the saints” (Jude 3 [ESV]) despite severe opposition and interference from The Episcopal Church as that latter body has revised Catholic teaching; and,

Whereas, on 17 October 2012 the Disciplinary Board for Bishops of The Episcopal Church certified to the Presiding Bishop of that body that the Rt. Rev’d Mark Joseph Lawrence, D.D., had abandoned The Episcopal Church despite his earnest efforts to preserve both his Diocese’s relationship to that body and its faithfulness to Scripture and Catholic teaching; and,

Whereas, those actions triggered two pre-existing resolutions disaffiliating the Diocese of South Carolina from The Episcopal Church and called for a special convention of that Diocese; and,

Whereas, that special convention was held at St. Philip’s Church in Charleston on 17 November 2012 and at that convention the overwhelming majority of the Diocese of South Carolina affirmed their support for this disaffiliation and Bishop Lawrence; and,

Whereas, the Fellowship of Confessing Anglicans Primates Council has affirmed its support of the Diocese of South Carolina and Bishop Lawrence; and,

Whereas, The Episcopal Church has continued to seek legal action against the Diocese of South Carolina;

Now Therefore, we, the Forty-first Synod of the Diocese of the Southeast meeting at St. John’s Church in Charleston do hereby give thanks to Almighty God for the faithful witness and testimony of the Diocese of South Carolina and Bishop Mark Lawrence, affirm our support of our bothers and sisters in Christ, and do now lift them up before Almighty God in prayer and heartfelt affection.

his past month, clergy and laity from the Anglican Church in North America and Jubilee, a network of 12 African American Pentecostal churches centered in South Los Angeles, California, gathered to worship together at Penuel Missionary Baptist Church in LA. The Venerable Canon Dr. Jack Lumanog, Canon to the Archbishop, was the Keynote Speaker for these gatherings which were marked by exuberant praise and worship and the sharing of Holy Communion.

“It is a remarkable thing to see these dear brothers and sisters in Jubilee drawn to the Anglican Church in North America,” said Canon Lumanog. “Our life together as Anglican Christians must be dependent on the power of the Holy Spirit in order to reach North America with the transforming love of Jesus Christ. What a joy it was to share in the joyful celebration with Jubilee! God is certainly on the move in our Province.”

Describing the time together, one attendee stated, “We were nourished by Word and sacrament and overwhelmed by God’s presence in our worship together,” while another said, “[M]y hope is renewed. I can begin to see the manifestation of a prayer being answered.”

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St. Stanislaus Kostka Church is in discussions to join the Episcopal Diocese of Missouri, according to a letter by Bishop George Wayne Smith.

Smith sent the letter to the Episcopal Diocese’s clergy last week ”” and posted it online over the weekend ”” informing them that discussions with the former Catholic parish “could lead to the church coming into union with the Diocese, should both parties agree that this is in their best interests and in best service to Christ.”

In February, the Archdiocese of St. Louis dismissed its appeal of a 2012 St. Louis Circuit Court decision handing over control of St. Stanislaus Kostka, at 1413 North 20th Street, to its own lay board, and ending a decade-long legal battle between the church and the archdiocese.

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The Joint Implementation Commission (JIC) of the Church of England and Methodist Church in Britain has called for “Church leaders and decision-making bodies to make the Covenant a priority in order to bring our Churches closer together in mission and holiness.”

In a major Report published this week the JIC calls on both Churches to consider the impact that the 10-year-old Anglican Methodist Covenant has made on their relationship; to rejoice in the progress that has been made; and to face together the challenges of mission.

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Canon Meurig Williams writes:- “Bishop Geoffrey visited Armenia from Friday August 23rd until Tuesday 27th. This was a farewell visit to Catholicos Karekin II and the Armenian Apostolic Church before Bishop Geoffrey retires in November. In his role as Anglican co-chair of the theological dialogue with the Oriental Orthodox Churches of which the Armenian Church is one, Bishop Geoffrey has a long standing relationship going back many years. He has accompanied both Archbishops George Carey and Rowan Williams on their official visits to the Armenian Church and was present also at the 1700th anniversary of Armenian Christianity.

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Pope John Paul II extended to Anglicans, including married priests, the opportunity to become Catholic in 1980. During the next 30 years, 100 or so Anglican priests entered the Catholic Church and were incorporated into local dioceses.

But some in the worldwide Anglican Communion ”” particularly the Episcopal Church, the religious body’s US province ”” wanted to make it easier for whole congregations to come in, and to be part of a group of like-minded churches.

At their request, Pope Benedict XVI established special “ordinariates” ”” basically superdioceses ”” especially for Anglican priests and congregations. The Personal Ordinariate of the Chair of St. Peter, which spans the United States and Canada, was created last year. It includes more than 30 congregations, including [ Jurgen] Liias’s St. Gregory the Great, which held its first Mass in April.

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The great central fact of The Blessed Virgin Mary is the evangelical rediscovery of the Fathers, the joyful excitement of returning ad fontes, building on the foundation of that great evangelical Ancient Christian Commentary on Scripture. Writing first of all for an evangelical audience, they defend their chief focus on the patristic testimony on Mary: ”˜The Fathers are the heritage of the undivided Church. They teach all Christians, in both method and content, how to wrestle with the primary data of the Church’s teaching, Holy Scripture.” Kendall and Perry cogently reveal how the biblical writings about Mary form a coherent basis for the doctrinal emphases about her that emerge subsequently and rightly insist that the Fathers brought Western Mariology to its mature form. Whatever medieval and modern developments take place, the fundamental shape of Marian theology remains unaltered.

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The North American Lutheran Church (NALC) has chosen to partner with Trinity School for Ministry to create a “Seminary Center” for the training of future NALC pastors. In a nearly unanimous vote on August 8, 2013, the Convocation of the NALC took action to establish a new North American Lutheran Seminary (NALS). This seminary will not be a degree granting institution, rather, it will partner with existing accredited seminaries to provide sound theological education for NALC students. Trinity will soon welcome a new NALS Seminary Director to its Ambridge, PA campus to oversee the formation of NALC students, whether at Trinity or at one of the Houses of Study that will be developed throughout North America.

Lutheran students will earn a degree from Trinity School for Ministry, taking the core courses required in the Master of Divinity (MDiv) curriculum. For some courses they will take Lutheran alternatives taught by NALC professors to ensure a solid foundation in confessional Lutheranism.

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