Wednesday, November 27, 2013

Requirements for Communion with the Polish National Catholic Church



A Catholic jurisdiction seeking Communion with the Polish National Catholic 
Church must be in conformity with and profess faithfulness to: 

 the authentic teaching handed down by the Apostles as found within Holy
Scripture and Sacred Tradition,
 a common celebration of the Holy Sacrifice of the Mass as a re-presentation
of the sacrifice of Calvary during which our Lord and Saviour Jesus Christ is
truly and substantially present in the Holy Eucharist,
 the demonstration of an identifiable, valid and licit Apostolic Succession.

A Catholic jurisdiction seeking Communion with the Polish National Catholic
Church must demonstrate a valid and licit episcopacy. A valid episcopacy is one that
can trace its succession through either of the Catholic Churches of the East or West.

A licit episcopacy is one that demonstrates a process of election that has been
accepted by said jurisdiction. If a jurisdiction has no valid and licit episcopacy, it
must declare adherence to all of the requirements listed in this document before
episcopal consecration will be considered.

A Catholic jurisdiction seeking Communion with the Polish National Catholic
Church must accept the Seven Sacraments, the teaching that the celebration of Holy
Mass is a sacrifice, and must adhere to the Catholic principles and beliefs found in:

 The Apostles' Creed
 The Nicene Creed
 The Decisions of the first Seven Ecumenical Councils
 The Declaration of Utrecht
 The Declaration of Scranton

Communion has as its foundation the following three cardinal points:

1. Each Church recognises the catholicity and independence of the other, and
maintains its own.
2. Each Church agrees to admit members of the other Church to participate in
the sacraments.
3. Communion does not require from either Church the acceptance of all
doctrinal opinion, sacramental devotion, or liturgical practice characteristic
of the other, but implies that each believes the other to hold all the
essentials of the Catholic faith. 1

There is an equality among the bishops of Churches that are in full
communion, since by Christ's design each Church is overseen by its bishop. Full
communion is understood to exist only among bishops in whom the Apostolic
Succession of the Church resides. For “bishops in full communion” to share the
sacramental nature of the Church, a certain relationship or collegiality must exist. The
Polish National Catholic Church understands the following to embrace this
collegiality of bishops: “Where the bishop is, there let the multitude of believers be;
even as where Jesus Christ is, there is the Catholic Church.” 2

The term “collegiality” is used to express the relationship that bishops share among themselves as successors to the Apostles. In the role of shepherd each bishop teaches, sanctifies and governs through the grace of the Holy Spirit.

Churches entering into an agreement of full communion acknowledge that
there is an equality among themselves; in each place the Church is that body which
provides all that is necessary for salvation. It is there that the saving mysteries of
redemption are proclaimed and celebrated; it is there that the Word (Logos), Jesus
Christ, becomes truly present in the Eucharist; and it is there that the faith, given to
the Apostles, is handed on. So in each place, that Church is truly Christ's Church
made present in the world; it is not simply a part or piece of something that is larger.

Each bishop shares in the mission that was entrusted to the Apostles by our
Lord and Saviour, Jesus Christ. This is a true sharing of ministry, since the mission of
the Church was entrusted not to one individual Apostle, but rather to all the Apostles.
During the Exhortations of the Liturgy of Holy Saturday the Polish National Catholic
Church professes:

"We are to ask, not separately but as united in one brotherhood, joined
by His love into a Holy Church, taking its mission from God through
Jesus Christ, enjoined to the Apostles: Whoever listens to you listens to
Me." (Luke 10:16a) 3

“Having, therefore, such assurance from the Saviour Himself, that He is
with all the Apostles when they are gathered together, (but not with only
one individual Apostle), let us strengthen our faith that it is His will that
the Holy Spirit should reveal Himself to His Church. Such a revelation
takes place, not in one person, but rather in the gathering of those who
represent the Church.” 4

Therefore, just as the Apostles were in relationship to one another, that same
relationship exists among the bishops of the Church today. Not only is each bishop a
teacher and overseer of the Church entrusted to his care, but he also joins together
with his brother bishops to make decisions and hand on the faith to the entire Church.

1
 2006 The Constitution and Laws of the Polish National Catholic Church, page 67
2
 St. Ignatius, Bishop of Antioch, 1st
 Century
3
 Holy Saturday Liturgy, Fourth Exhortation, PNCC Missal, 1990,
4
 Ibid.

PNCC Church Doctrine Commission Approved Sept 8, 2009
Accepted by the PNCC National Clergy Conference Oct. 21, 2009 – PNCC General Synod – Oct. 2010

Tuesday, November 26, 2013

Order or Chaos?

A New Way Forward
suggested by
The Anglican
Association & others

Preface for North America
The hard work of orthodox Anglicans in North America to create a new province [ACNA] and the Federation of Anglicans in waiting, has inspired traditionalists in the UK. This booklet, written for a British audience, reveals the search for a future with the same ecumenical partners. If, by working in parallel, traditional Anglicans on the various continents could achieve a rebuilding of the Catholic Anglican witness with exciting new Ecumenical opportunities.

The loss of serious dialogue with the other Catholic Churches of the West and East has been the greatest price Anglicans have paid for “political correctness”. As the Church of England in November 2013 becomes close to creating women bishops, and same sex marriage ceremonies, a further break with orthodox faith and morality will have taken place. So it is that with Anglicans in North America, the need to bring order out of the chaos becomes even more urgent for us all.

We hope and pray that in 2014 the joint consultations with all those ecclesial parties listed above, both in Europe and America will be close to completion.


Foreword
 “Upon this rock I will build MY Church”.

Throughout her history, the Church of God on earth, consisting as she does of human beings, has been influenced by current secular human thought. This is particularly the case of the Church of England today.
A sizeable proportion of the present General Synod, lay and ordained, act as if the Church of England is a ‘human construction’, and therefore her Faith and Orders are subject to change by any competent, legally-constituted, human agency (of which they considers themselves to be one).Such a view contradicts the teaching of Jesus, and that of the popular hymn, of Samuel J. Stone (1839—1900)
The Church’s one foundation
Is Jesus Christ, her Lord
She is His new creation
By water and the word…
If the Church is a Divine creation, then secular beliefs and principles, however popular at any given time, do not provide the authority to modify, or disregard what the vast majority of Christians have always believed to be a God-given feature affecting her very nature.
This matters because the “Truth” matters. (1 Tim 3 “The body of Christ is the pillar of truth.” Moreover, actions which are overriding Christian tradition, not only are driven through regardless of the consequential divisions, but also making no provision for those lay or ordained who seek to continue in the historic tradition.
This booklet has been produced, in the Spring of 2013, after much research, in the belief that its suggestions would afford such a provision as would become necessary for Catholics and Evangelicals in the CofE in the event either of women, or practising homosexuals, being ordained as bishops.
It does not seek to address either the theological or ecclesial issues which would be involved in taking either or both such steps. This has been frequently and adequately and adequately dealt with to our satisfaction by such books as Consecrated Women ?
What the Anglican Association seeks to do by publishing this booklet is to explain a course of action which will minimise the damage being done by the widespread introduction, not least by the Synodical Process, of misguided and erroneous beliefs at all levels into the Anglican Communion as a whole, and in particular and critically into the Church of England at this juncture.
So let this booklet now speak for itself!



Introduction
As the deliberations of the General Synod of the Church of England [CofE] grind on in 2013, Catholic and traditional Evangelical Anglicans face continuing difficulties within the Established CofE, trying, as they have done for so long, to maintain doctrinal and moral orthodoxy.
In 1996 Bishop John Broadhurst, the first Chairman of Forward in Faith [FiF.UK], wrote, in the conclusion of the book Quo Vaditis?, about how the same predicament also existed within the Churches of Northern Europe who have likewise  succumbed to Postmodernist Liberalism.
Across the European continent (as well as in North America and other parts of the world), there is an urgent need for Christians of orthodox episcopal and liturgical heritage to discover one another by setting about “working together for the day when they can be one” and thereby grow into a single Catholic communion, and bringing with them the richness of their distinctive histories and spiritual gifts (charismata).
That hope of the 1990s may now be close to being realised. Developments have been quietly taking place, and the time has come to look beyond the limitations of Canterbury and York, and create, together with ecumenical partners, an honest and realistic means of maintaining an orthodox Anglican patrimony into the future.



The Background.
New Directions published in April 2013 a brief article by Dr John Fenwick, a bishop of the Free Church of England [FCE], pointing out that a small free Anglican Province, which has already existed in England for 150 years, has now become recognised as such by the Archbishops of the Established Church, by virtue of action taken and announced in January 2013 – namely the ‘recognition and acceptance’ of the Orders of the Free Church of England under the Overseas and Other Clergy (Ministry and Ordination) Measure 1967. [See appendix 1].
The Anglican Association believes that Bishop Fenwick’s article deserves immediate and serious consideration, as this is the first instance of an existing Continuing Church’ being so recognised by the CofE.
The Anglican Association, though still hoping for a positive outcome from the General Synod, offers this booklet with some additional information, and it would welcome a debate on the matters raised by Bishop Fenwick in his article and on the possibilities it may have to offer.

The Free Church of England [FCE]
The Free Church of England has existed in the British Isles since the 1840s. Its origins lie with Evangelical Churchmen who, though they had left the Established Church, nevertheless wished to maintain a definite Anglican identity and liturgical usage.
It is the sister Church of the Reformed Episcopal Church [REC], itself now part of the Anglican Church in North America [ACNA]. In 1876 the Free Church of England received the historic episcopate from the REC. It is this Apostolic Succession, enriched over the years by canonical Old Catholic and Indian Orthodox successions, that the Archbishops of Canterbury and York have now recognised and accepted, following several years of careful dialogue between the two Anglican bodies, the Free Church of England and the Church of England.
As a result of this recognition there is already a parallel jurisdiction which, we believe, will provide a lawful place for some of us at least to exercise our ministry. The legal framework is now in place to permit clergy of the Free Church of England to function interchangeably with the Established Church, and for FCE and CofE congregations to participate in “Local Ecumenical Projects”, such as already operate widely throughout the country. This would require from the CofE no more than the same degree of generous cooperation that she already shows to other Nonconformist churches.
In recent years the FCE has also been looking beyond its own boundaries for secure ecumenical partners with whom full inter-communion could be established. A natural place to look for such partners has been those churches which once formed the Old Catholic Churches of the Union of Utrecht, with whom the worldwide Anglican Churches once had bonds of communion. It was this same approach that had inspired the leadership of Forward in Faith UK in the early days of the movement.
In the early 1990s FiF leaders were actively working with the Northern Europeans and the Polish National Catholic Church [PNCC] leaders in a search for a non-Papal Catholic future, regrouping the orthodox part of the former Union of Utrecht, which had split over the issues of the ordination of women and the blessing of same-sex unions.
This initiative has, after many years, begun to bear fruit. [See appendix 2.]
In 1999 Norwegian Lutherans were admitted into the [PNCC], to form the Nordic Catholic Church [NCC], which was subsequently given formal recognition by the Norwegian State in 2000. These together form the Union of Scranton, based on an agreed Declaration similar to that of the Union of Utrecht, which specifically excludes the ordination of women and same-sex unions. Both PNCC and NCC enjoy positive and ongoing relations both with Rome, and with the Holy Orthodox Church.
For some time the Free Church of England has been in dialogue with the Nordic Catholic Church [NCC]. This has recently been extended to include the PNCC. The Convocation of the FCE has formally recognised the PNCC and NCC as sister Churches and it is anticipated that the FCE will be invited to join the Union of Scranton. This invitation to be united with two other Catholic jurisdictions, at last makes possible the fulfilment in the near future of those early hopes of Forward in Faith. [See appendix 3.]
What next ?
This means that Forward in Faith, the Catholic Group and Catholic Societies in the Established Church, now have friends and allies within the UK, but outside the synodical structures of Canterbury and York. This Free Catholic Anglican Province (the Free Church of England) has offered to support them and work alongside them, as they both sail together as allies and partners.
It will provide an access to orthodoxy in the wider world and the chance of developing on-going ecumenical life that is denied to them within the State Church. The intention of the FCE in accepting the invitation to be in communion within the Union of Scranton, would be not only to seek closer bonds of communion, but also facilitate the spread of the Gospel, while ensuring the integrity of Anglican Apostolic Orders for the future. [See appendix 4].
The FCE appreciates that her present usages differ in some respects from those familiar to some Catholic Anglicans. Her Convocation has therefore approved a structure that will allow those Anglicans who may find themselves unable in conscience to continue their ministry, lay or ordained, within the Church of England, to be given an immediate home, while allowing space for an agreed liturgical usage to develop. It means, therefore, that those who can no longer maintain their Catholic heritage in the CofE will be welcomed into a free jurisdiction, in which Holy Orders are free from doubt and compromise, in line with Canon A4.
The system of Provincial Episcopal Visitors [PEVs]S has functioned fairly well since 1993, but the present arrangements will become unworkable, if and when  the House of Bishops (of which the PEVs are presently a part) incorporates women amongst its members. Because the collegiality of ‘impaired’ communion will then have been finally and fatally fractured, now is the time to look for, and consider, a better alternative.
This opportunity presented us by the Free Church of England will undoubtedly involve personal hardship and self-sacrifice, and there will be many practical difficulties to be overcome, but the top-heavy management structures that are crippling the Established Church by turning it evermore into a business organisation, will be a thing of the past. The Anglican Patrimony, which has been recognised by other Christian Churches over many years as one of its gifts to the wider Church, will be enthusiastically restored and continued.
Most importantly, the time and energy which are currently spent in safeguarding our Heritage from its systematic erosion by those who esteem Novelty to be in itself of greater moment than the revealed ‘Faith-once-delivered’, will be released for evangelism, church planting, catechesis and service. We can at last concentrate on the re-conversion of England.


POSTSCRIPT
The General Synod is frequently but mistakenly described in the media as “the Parliament of the C of E”. Synod was originally designed by Parliament in 1969 to have devolved legislative powers in order to meet the demands that had been growing, to be free from dependency in matters of faith and order upon the increasingly secular mind of the state legislature. The reverse has taken place. Synods have become equally driven by the secular mind while at the same time, loosing contact with Christian theology and history.
Driving through its politically correct agenda, the synod has been willing to pay the price of ever more disunity, bitterness and division. Not only division within the ranks of its own members but division with those episcopally led Churches of the Eastern and Western Christian world with whom it once held strong filial bonds.
Sadly in 2012 the Russian Orthodox Metropolitan Hillarion stated the predicament; “... dialogues with Protestants and Anglicans which we have had for decades are now under threat because of processes taking place in the Protestant communities of the West and North. I mean the continuing liberalization in the field of theology, ecclesiology and moral teaching. Certain denominations have legitimized the blessing of same-sex unions and the ordination of people openly declaring their non-traditional sexual orientation."
This is not merely the loss of the hope of real unity of ancient Episcopal Churches but goes even further by placing Christians on opposing sides.
Within the English Church, the General Synod is holding its members captive to a hermeneutic of sociological reductionism that rejects not only the classical Anglican mind but also the Christian mind of the Fathers, the Apostolic Tradition. Sacred Tradition is now in conflict with the ecclesiastical engineering that has become the agenda of Synod. At the heart of the mind of Synod is the same political correctness that operates in British Politics and with the same divisive results. Like the other parliament in Westminster the whole nation is being reduced to a mess by a kind of cultural Marxism.
The Anglican tradition and identity, as in the Prayer Book, Formularies and Canons, has become progressively rarer in Synod’s discussions and is in danger of becoming virtually extinct. When a person loses their identity and memory it is the first stage of senility and disintegration.
The Anglican principle of liberality, a generosity of spirit, has been displaced by a militant liberalism that will not tolerate any questioning of Synod’s policies. Opponents of Synod’s innovations, orthodox Anglicans, can no longer have an honoured place in the Church of England. It leaves such Anglicans to seek an Anglican solution in other alignments outside the Province of Canterbury and York where the Christian mind can flourish again, and fidelity to the Apostolic tradition will be the proper means for the restoration of unity among Christ's disciples





APPENDICES.
Appendix 1.
Official Statement from the Provinces of Canterbury and York.
January 28th 2013
The Archbishops of Canterbury and York have recognised the Orders of the Free Church of England under the Overseas and Other Clergy (Ministry and Ordination) Measure 1967. The Measure gives the Archbishops authority to determine whether the Orders of any Church are 'recognised and accepted' by the Church of England.
The recognition of the Orders of the Free Church of England follows approximately three years of contact between the bishops of the Free Church of England, the Council for Christian Unity and the Faith and Order Commission, which recommended that the Orders of the Free Church of England be recognised. That recommendation was subsequently endorsed by the Standing Committee of the House of Bishops.
When someone who was originally ordained in the Free Church of England or any other church whose Orders are recognised under the Measure wishes to minister in the Church of England, the first questions to be considered are those of whether the person concerned is suitable for ministry in the Church of England and if so, whether any further training is necessary. Where those questions are resolved satisfactorily, the Archbishop of the relevant Province can decide to give the minister permission to officiate in the Church of England without re-ordination, either permanently or for a specified period. The Right Revd Christopher Hill, Chair of the Church of England's Council for Christian Unity, said:  'I hope there will be good relations between us and especially in those places where there is a Free Church of England congregation.'
In a statement, the Right Revd John McLean, Bishop Primus of the Free Church of England, said: 'We are grateful to the Archbishops for this recognition of our common Episcopal heritage. I pray that it will not be an end in itself, but will lead to new opportunities for proclaiming the Gospel.'

Appendix 2.
Official Statement from the International Catholic Bishops Conference of the Union of Scranton and the Free Church.
On September 15, 2012 made the following motion:-
The ICBC authorizes Bishop Flemestad of the NCC to begin a dialogue with the Free Church of England on behalf of the Union of Scranton based upon the ‘Requirements for Communion with the Polish National Catholic Church’ (October, 2010) with the eventual goal of membership in the Union of Scranton.
Since then Bishop Flemestad has met on several occasions with representatives of the Free Church of England.
At a meeting in Scranton, Pennsylvania on 11-12 February, 2013, Bishops of the Polish National Catholic Church, the Nordic Catholic Church and the Free Church of England met and had a very fruitful discussion during which documentation was presented and discussed.  In light of this meeting the International Catholic Bishops Conference anticipates being able to work with the Free Church of England to build up a Catholic jurisdiction in the United Kingdom.

Appendix 3.

Official Statement from the Free Church of England

12 March 2013 

Recently the Free Church of England has received expressions of concern about developments which affect Christian life and witness in the UK (including the likely consecration of women ‘bishops’ in the Church of England), asking whether we are able to provide a home and oversight for those who can not in conscience accept such developments.  This we are very happy to do.
Among those who have approached us are the Nordic Catholic Church and the Polish National Catholic Church, who together constitute the Union of Scranton, a communion of Churches of Old Catholic heritage. After initial informal contact, the conversations are now authorised by the International Catholic Bishops Conference of the Union of Scranton and the General Council of the Free Church of England.
Our Churches have very different histories and great care has been taken to see whether this is something that we can do with integrity. Having examined the Declaration of Scranton (the primary doctrinal statement of the Union of Scranton) in the light of our Declaration of Principles, the bishops of the Free Church of England have reported to the General Council that ‘within the degree of latitude permitted by the Bonn Agreement, the Declaration of Scranton is “consonant in substance” with the faith of the Free Church of England.’ On that basis the General Council has agreed that we are able to proceed.

Appendix 4.
Official Free Church of England Statement on the Declaration of Scranton.
The Declaration of Scranton is essentially the same as the Declaration of Utrecht, agreed by the Old Catholics Churches in 1889, but with an additional clause concerning the ordination of women and same-sex unions. It was agreed by the Bishops of the Polish National Catholic Church, following the cessation of their sacramental communion with the European Old Catholic Churches which had departed from traditional teaching and practice on these two issues.
Throughout the 1920s the Declaration of Utrecht and the historic formularies of the Church of England (principally the Prayer Book and the 39 Articles) were discussed by representatives of the Old Catholic Churches and the Anglican Communion.[1] On the basis of these, the Old Catholic Churches recognised Anglican Orders in 1925 and the Lambeth Conference of 1930 concluded that, ‘There is nothing in the Declaration of Utrecht inconsistent with the teaching of the Church of England’[i] The following year the Bonn Agreement was made between the two families of Churches. The Free Church of England was not involved in the discussions that led to the Bonn Agreement, but the Free Church of England theological position was represented by the Revd Charles Graham-Brown, Principal of Wycliffe College, Oxford and later Bishop in Jerusalem. It was he who drafted Clause 3 of the Agreement.


        Published by the Anglican Association
Registered Charity No. 1002192
© May 2013
 
 


1 C.B. Moss, The Old Catholic Movement: Its Origins and History, London, SPCK, 1964, pp.327-351.
2 Lambeth Conference 1930, Resolution 35 (c) Lambeth Conference 1930: Encyclical Letter from the Bishops with Resolutions and Reports, London, SPCK, 1930, p.49.





The Society in the Church of England


Necessary Sacramental Intention



'There is no need to intend what the Roman Church does; but what the true Church does, whatever that True Church is. Or what Christ instituted. Or what Christians do. Because these all amount to the same thing. You ask: What if someone intends to do what some particular and false church does, which he himself believes to be the true one - for example, the church of Geneva; and intends not to do what the Roman Church does? I answer, even that suffices. Because the man who intends to do what the church of Geneva does, intends to do what the universal Church does. For he intends to do what such-and-such a church does, because he believes it to be a member of the true Universal Church, granted that he is mistaken in recognising the True Church. For the error of the minister about the Church does not take away the efficacy of the Sacrament. Only defect of intention does that.'

- Saint Robert Bellarmine, de Sacramentis in genere chapter 27 paragraph 8.


This excellent new translation of Saint Bellarmine's classic exposition explains clearly why necessary intention in regard to the sacraments is very simple and easy to fulfil. Necessary sacramental intention means intending to 'do what the Church does' in a general sense, faciendi, quod facit Ecclesia, that is, to do what Christians do, or to do what Our Lord commands in the New Testament. One need not intend to do what the Church intends, but only intend to do what the Church (however that word is understood) does. Those who baptise must intend to baptise, those who celebrate the Eucharist must intend to celebrate the Eucharist, those who ordain must intend to ordain. No more. That's it. Period. Nothing could be simpler.


Saint Bellarmine also writes: 'The Council of Trent does not mention the purpose of the sacrament or say that the minister ought to intend to do what the Church intends but what the Church does. Moreover, what the Church does refers to the action, not the purpose. There is required the intention with regard to the action, not in so far as it is a natural action, but in so far as it is a sacred action or ceremony, which Christ instituted or Christians practise. If one intends to perform the ceremony which the Church performs, that is enough.'

Father Edward Yarnold affirms, 'A wrong understanding of the nature of a sacrament does not invalidate the sacrament... All that is necessary is 'the implicit intention of doing what the Church does without reference to the sacrament's effect, as if the minister were to say to himself: "I intend to perform the Christian rite of (say) baptism," and is therefore de facto doing what the Church does without attending to the fact... The traditional intention of doing what the Church does is apparently taken as synonymous with the intention of doing what Christ instituted (quod voluit Christus)... To sum up. There can be no doubt that Bellarmine held to the necessity of intending to do what the Church does only in the sense defined above: namely, that the minister is intending to perform a rite as practised by what he takes to be the Church. To deny the purpose of the sacrament does not extinguish this intention; nor even does the intention not to produce an effect intended by the Church.'

On the basis of this received teaching, the traditional theological position of the Western Church, sacraments are valid even if they are administered in heresy or in schism or outside the visible canonical boundaries of the Church, if they are administered by ministers with a false understanding of the very sacrament being administered, if they are received by a subject who holds a false understanding of the sacrament being administered, or if they are given or received by persons holding a false ecclesiology - so long as the proper matter (material thing or action) and form (words) necessary for the sacrament are used. 

The rite used itself determines the necessary intention for validity. It is the objective action that matters; what one subjectively thinks about it does not affect validity. In the objective action, Our Lord is always infallibly the true minister of the sacrament. When the basic rite is observed, the outward and visible signs used as He commands, Our Blessed Lord promises that He will give His grace, which promise is the covenant of the sacramental system. The human minister is but an instrument, an agent; Christ is the actual minister, the one who truly celebrates and confers grace. 


This quintessential theological instruction means, for example, that all sectarian Baptism given outside the visible Catholic Apostolic Church is valid so long as it is Trinitarian in form and administered with water - and is thus Christ's and the Church's one Baptism. It means that the Eucharist and Holy Orders celebrated by individual ministers or ecclesial bodies holding heterodox views on these very sacraments themselves are always valid, so long as the necessary matter and form are used in the celebration of the Eucharist and Holy Orders and the unbroken succession of Orders with necessary matter and form is conferred upon the celebrant in each and every instance. 


A validly ordained priest always validly celebrates the Eucharist regardless of his own beliefs or views on the Church or the sacrament, so long as he employs the Words of Institution from Our Lord and real wheaten bread and fermented grape wine in the consecration. A validly consecrated bishop always validly ordains regardless of his own beliefs or views on the Church or the sacrament, so long as he employs a rite for ordination that contains both the laying on of hands on the male baptised candidate and prayer for the grace of the Order being conferred. In both cases, this is all that the New Testament and the universal Tradition require.


Saint Bellarmine therefore also completely eviscerates the erroneous assertions of Pope Leo XIII in 1896 regarding Anglican Orders. 

Thursday, November 21, 2013

Philippines Relief from the American Churches



Dear Family in Christ,

I am writing to you out of great concern for the nation of the Philippines following the devastation resulting from Typhoon Haiyan. While all of our clergy have made it safely through the storm, thanks be to God, the devastation in several areas of the central islands is extensive. Places like Tacloban City, Leyte, and Samar have been front and center on most of the newscasts and these areas have been devastated. Immediate aid and relief will soon reach most areas devastated by the storm. In the next few weeks these international relief efforts will lessen as the next crisis in the world draws attention away from the Philippines, leaving residents and local communities to rebuild lives and livelihoods devastated by the storm on their own.
Bishop Belmonte’s concern is for the long-term rebuilding of communities -lesser known places such as Curon Palawan, Aklan, Cebu, Negros and Iloilo. It is his plan to minister in these areas to help individual families and churches who were most affected by the storm. The focus will be on our churches and church families in those communities.

I am asking that you prayerfully consider helping in this important outreach effort as Bishop Belmonte, his clergy and other members of our Anglican Church in the Philippines demonstrate the love of Christ by helping people and communities to rebuild their lives both physically and spiritually.

The ACA is joining us in these efforts and will be raising funds for this effort through their missions organization -The International Anglican Fellowship.

Please pray every day for these efforts and especially for Bishop Belmonte and his clergy as well as the people of the Philippines as they struggle to rebuild their lives and their livelihoods and that through these efforts we will spread the Good News of Jesus Christ and build God’s kingdom in these areas.

Checks should be made payable to your local church with a notation in the memo field “Philippines Disaster Relief.” We ask each church treasurer to combine the checks and send one church check to the APA Treasurer* designated for the Philippines Disaster Relief.

* D. J. Fulton
APA Treasurer
9489 Brown Road
Jonesboro
GA 30238

Remembering that in all things, He is able, I remain faithfully yours,

Fr. David Haines, Vicar General for Global Partnerships, APA

Tuesday, November 05, 2013

Traditional Anglican Communion Consecrations for Britain and Australia

Bishop Michael Pope of Australia (left) and Bishop Ian Gray of Britain (right) after their Consecration at 
Saint Katherine’s Pro- Cathedral Church, Lincoln, England.

Congratulations to the newest Bishops of the Traditional Anglican Communion. By virtue of these episcopal consecrations, full TAC jurisdictions are re-established in the United Kingdom and Australia. May the Lord Jesus continue to prosper and grow the Continuing Church!

PNCC-G4 Dialogue

The Anglican Joint Synods (G4) - Polish National Catholic Church Dialogue Meeting was held from 28th-30th January 2020 at Saint Barnabas Du...