Sermon for The Sunday next before Advent, Bishop Chandler Jones

Sermon for the 25th Sunday after Trinity, Fr. Robert Bader

Sermon for June 10, 2018, Fr. Robert Bader

Sermon for July 1, 2018, Precious Blood, Fr. Bader

Sermon for June 24, Nativity of St.John the Baptist, Bishop Jones

Advent Day of Reflection

Please join us at Saint Barnabas Dunwoody on Saturday...

Sermon for the 24th Sunday after Trinity, Fr. Josh Grote

Sermon for Christ the King, Fr. Robert Bader

Teaching Mission on the Nicene Creed

On Friday 7th December and Saturday 8th December, we are privileged and delighted to welcome Bishop Kenneth Myers to Saint Barnabas Church Dunwoody Georgia for a teaching mission and workshop on the Nicene-Constantinopolitan Creed. We shall begin with Evening Prayer at 7pm on Friday 7th December and then have our first teaching session until 9pm. On Saturday morning, we shall begin with Morning Prayer at 9am and have our next teaching session immediately following. We shall break at 11.30am for the Solemn High Mass of the Conception of the Blessed Virgin Mary at Noon, to be followed by lunch served in the parish hall. After lunch, we shall have our final teaching session, and shall then conclude the mission with Evening Prayer at 4pm. Everyone is invited to join us for this splendid occasion!

The Eastern Schism

The Great Eastern Schism has begun... let us fervently pray for the reconciliation and unity of the Eastern Orthodox Churches.

The Holy Synod of the Russian Orthodox Church, at its session on October 15, 2018, in Minsk, adopted a Statement of the Holy Synod concerning the encroachment of the Patriarchate of Constantinople upon the canonical territory of the Russian Orthodox Church.

The Holy Synod members deemed it impossible to continue to be in the Eucharistic communion with the Patriarchate of Constantinople.

It is stated in particular that ‘to admit in communion the schismatics and a person anathematized by

another Local Church together with all the ‘bishops’ and ‘clergy’ ordained by them, the encroachment upon somebody else’s canonical parts, the attempt to reject one’s own historical decisions and commitments – all this places the Patriarchate of Constantinople outside the canonical space and, to our great grief, makes it impossible for us to continue the Eucharistic communion with its hierarchy, clergy and laity.

‘From now on till the Patriarchate of Constantinople abandons its anti-canonical decisions, it is impossible for all the clergy of the Russian Orthodox Church to concelebrate with the clergy of the Church of Constantinople, and for the laity to participate in sacraments administered in its churches’, the document states.

A Review of the First Annual Anglican Theology Conference at Beeson Divinity School

FR. WESLEY WALKER

Last Tuesday and Wednesday I had the pleasure of attending the first ever Annual Anglican Theology Conference at Beeson Divinity School at Samford University. It included an impressive roster of speakers: Archbishop Eliud Wabukala (Kenya), Archbishop Mouneer Anis (Egypt), Archbishop Foley Beach (ACNA), Ephraim Radner, Gerald Bray, Barabara Gauthier, John Yates III, Andrew Pearson, Gerald McDermott, Timothy George, and R.R. Reno. It also featured panels moderated by Stephen Noll, Bishop Chandler Jones (APA), and Bishop Ray Sutton (REC). Each speaker was tasked with answering the questions “What is Anglicanism?” and “What is the future of Anglicanism?”

The first day’s morning session featured talks by Archbishops Wabukala and Mouneer along with Ephraim Radner followed by a discussion panel led by Stephen Noll. The focus of this discussion was fascinating because it largely centered on the global picture of Anglicanism. Hearing about the plight of Anglicans in Africa and the Middle East was important as the majority of Anglicans dwell in those areas and are quickly gaining more influence in shaping the Anglican Communion. Dr. Radner’s talk was pessimistic, perhaps rightfully so. Anglicanism, Dr. Radner contends, is dying and except for an act of providence will go extinct. While Anglicanism had a purpose in God’s orchestration of history in that it was an outworking of divine reconciliation in a post-Babel world, it seems that Anglicanism as it currently exists has reached the limits of its effectiveness. His underlying reasoning is that Anglicanism has reached the perimeter of its latitudinarian impulses that have existed since the 17th century. A latitudinarian approach may have been effective in a pre-industrial revolution world during “simpler times,” but rapidly increasing social complexity has pushed Anglicanism to the brink making it virtually impossible for us, as a church, to make decisions which can appease the proliferation of identities we are seeking to accommodate. Rather than being a community called out and set apart, the Anglican Communion has sadly begun to mirror the dominant culture.

The afternoon session featured Dr. Gerald Bray, Barbara Gauthier, and Rev. John Yates III with a panel discussion led by Bishop Chandler Jones. The focus of this slate of speakers was more about the fundamental tension in Anglicanism between catholic and Reformed identities. Unsurprisingly, Dr. Bray’s talk was a polemic against Anglo-Catholicism, calling it “counter-cultural antiquarianism that fled modernity.” Instead, he argued that Anglicans focus on “mere Christianity,” setting aside secondary issues which is a necessary approach for its survival moving forward. Barbara Gauthier occupied a more moderate position which emphasized Anglicanism’s responsibility in maintaining a reformed catholic approach that emphasizes the Apostolic deposit of truth. One of our strengths is that we have a dynamic tension of catholic and Protestant, a methodology that can serve as a template for Christian unity moving forward. She reminded us that we are not “JV Roman Catholics” or “Calvinists with candles” but rather that Rome and Geneva have both been moving towards us over the last 100 years. From where I was sitting, her talk got the largest applause from the audience. Rev. John Yates III followed. He made the argument that we should emphasize the essentials of Anglicanism by living under God’s Word, proclaiming the Gospel, and serving the nation. This, he argues, is more important than emphasizing the distinctives which cause unessential issues to go from being secondary issues to primary issues. In a dramatic change of pace, the moderator of the session, Bishop Jones, gave some reflections on what Anglo-Catholicism is, insisting that it is not the “antiquarian retreat” Dr. Bray makes it out to be. Rather, it is a robust Incarnational theology that is the only way to effectively engage the world because it is ontological and transformational.

The final day featured four speakers: Rev. Andrew Pearson, Dr. Timothy George, R.R. Reno, and Dr. Gerald McDermott. Rev. Andrew Pearson, Dean of the Cathedral Church of the Advent (TEC) in Birmingham, AL spoke about the importance of preaching in any future Anglican renewal. Dr. Timothy George, the conference’s Baptist observer, was wonderfully ecumenical, urging Anglicans and Baptists not to ignore their differences but rather to dig deep until we all arrive at the essence of Christian faith where we will find true unity. The Catholic observer, R.R. Reno, spent his time extolling what he perceives the strengths of Anglicanism to be, namely that it maintains both a Protestant principle and a catholic principle. The Protestant principle of Anglicanism can be found in Article XXI of the XXXIX Articles which states that the Church can err and needs to be reformed. The Catholic principle of Anglicanism is that it has a “prejudice towards what came before.” So he believes orthodox Anglicans can play an important role in the shadow of our culture’s rampant de-Christianization which will inevitably blur the lines between Catholic and Protestant. The final speaker was Dr. Gerald McDermott, the Anglican Chair of Divinity at Beeson. His thesis was that there is beauty and power in the Anglican liturgy and sacraments that reflect a peculiarly English spirituality. In the face of the evolving landscape of the Anglican Communion plus the assaults on Christendom from the secular culture, we should cling to our liturgies and sacraments.

As a bi-vocational, Anglo-Catholic leaning priest who has only been Anglican for about four years, I learned a lot at the Annual Anglican Theology Conference. Every speaker contributed in a way that I deeply appreciated. Further, even when it felt like things may have hit an impasse, we maintained a common worship with Eucharist and Morning Prayer. Deep discussion between a number of different “camps” about the nature of Anglican identity followed by common worship, made me feel as though however we define Anglicanism, something about it works.

At the same time, the majority of speakers had a difficult time coming up with a clear and concrete definition of Anglicanism. Two opposing poles in the Anglican world were represented in this regard. Gerald Bray defined Anglicanism as a construct used to organize the English Church but not a distinctive theology. Bishop Chandler Jones defined it as the via media between Roman Catholicism and Eastern Orthodoxy and a true expression of the Church Catholic. The other speakers fell somewhere in between those poles. Given the lack of consensus, I am personally inclined to share Dr. Radner’s pessimistic outlook. As external pressure is increasingly exerted on the Church by an anti-Christian culture, one has to wonder if the mosaic of identities that have carved out space under the broader banner of Anglicanism will be brought together or driven further apart.

Yet it is not all negative. Perhaps it is confirmation bias but the two highest points of the whole conference for me were Bishop Jones and Dr. McDermott. If Dr. Radner is right and cultural complexity is exploding at exponential rates to make it almost impossible for status quo Anglicanism to survive, a well-defined Anglo-Catholicism might have to be our ark. In this regard, Anglo-Catholicism, with its emphasis on Incarnational living, a high view of the sacraments, a strong definition of episcopal authority, and liturgical steadfastness seems like the most effective Anglican iteration of The Benedict Option. Rod Dreher’s thesis is that Christians have failed to “contend for the faith that was once for all entrusted to the saints” (Jude 3; NRSV). As a result, Christians should move from participating in the structures of our larger culture to creating a parallel polis to effectively catechize our communities. This is the pattern of the monastic movement which withdrew from the decadences of the larger culture during the Medieval period only to become bastions of orthodox Christianity and the epicenters of a re-evangelism of Europe. Effective catechesis is the cause of good cultural engagement (and not vice-versa). Anglo-Catholicism embraces and lives out this rhythm. In fact, the Anglican Province of America, the province to which Bishop Jones belongs, embodies it very well. Coming away from the conference and moving forward as faithful Anglicans, we would be wise to heed the talks of all the speakers but particularly those of Bishop Jones and Dr. McDermott. We need an orthodox Anglicanism centered around the Incarnation with a deeply sacramental ontology.

Scranton Anglicanism

CANTERBURY ANGLICANISM, GAFCON ANGLICANISM,

AND

SCRANTON ANGLICANISM

The Reverend Canon Robert Bader

September 24, 2018 

In light of the upcoming dialogue between the Anglican Joint Synods jurisdictions and the Union of Scranton (Polish National Catholic Church and Nordic Catholic Church), as well as any future dialogue with other Anglicans, I offer this brief memo on our current situation and how we might present ourselves to others in ecumenical dialogue.

It is my contention that there are essentially three types of Anglicanism in the world today. I have chosen, for the purposes of this memo, to describe them as Canterbury Anglicanism, GAFCON Anglicanism, and Scranton Anglicanism. As a priest in what we call the Continuing Anglican movement, it may seem strange that I have not used that title to describe any of the types of Anglicanism. But this omission is a deliberate choice to provoke thought.

What I am calling Canterbury Anglicanism needs little explanation. It is the prevailing ideology in the Church of England, the Episcopal Church, other First World Anglican provinces, and some Third World Anglican provinces. Two of its most glaring innovations are the admission of women to Holy Orders and the blessing of same-sex unions. Many of its adherents maintain aspects of Evangelicalism or Catholicism, with the glaring exceptions noted. But it is fundamentally open to revisionism on any issue of faith and morals. I would contend that this form of Anglicanism is an heir of the Latitudinarian tradition in Anglican history and can truthfully be called “Continuing Anglicanism” or at least “continuing a long held position within Anglicanism.”

GAFCON Anglicanism is the ideology associated with the Global Anglican Future Conference, the 2008 meeting of bishops from mostly Third World Anglican provinces, which was instrumental in the creation of the currently named Anglican Church in North America (ACNA). Its adherents oppose current innovations in sexual morality. And many of its adherents oppose the ordination of women, although many do not. The GAFCON movement considers itself to be obedient to Holy Scripture and the 39 Articles of Religion. It does not consider itself to be bound by catholic consent, whether found in the first millennium consensus or in the current teaching of the major branches of the Eastern and Western churches. While most adherents of GAFCON Anglicanism are found in evangelical Anglican provinces (including ACNA), there are also adherents of this ideology in more liberal provinces of the Anglican Communion and even within the Continuing Church jurisdictions. I would contend that this form of Anglicanism is an heir of the Evangelical tradition in Anglican history and can truthfully be called “Continuing Anglicanism” or at least “continuing a long held position within Anglicanism.”

Scranton Anglicanism is the neologism I have chosen to employ for what might also be called St. Louis Anglicanism. It is the ideology set forth in the Declaration of Scranton and the Affirmation of St Louis, both of which require us to maintain the faith and practice of the undivided Church. Beyond that, Scranton or St. Louis Anglicanism is what N.P. Williams described in Northern Catholicism: “Catholicism which is neither Roman nor Byzantine; which is non-Papal, but at the same time specifically Western in its outlook and temper.” Adherents of this ideology can be found in provinces that have embraced Canterbury or GAFCON Anglicanism, but it is the defining ideology only of the Union of Scranton and of those Anglican jurisdictions that have adopted the Affirmation. I have contended that Canterbury and GAFCON Anglicanism are heirs respectively of the Latitudinarian and Evangelical traditions in Anglican history. Scranton or St Louis Anglicanism is an heir of the Anglo-Catholic tradition in Anglican history. All three types of Anglicanism can truthfully be called “Continuing Anglicanism” or at least “continuing a long held position within Anglicanism.” It is just that one type is committed to the faith and practice of the undivided Church and the other two are not.  It is also true that prior to the upheavals of the 1970s all three types of Anglicanism existed within the same structures. What they all had in common, through God’s providence, was valid Holy Orders and thus valid Sacraments, despite their profound differences in faith and practice. Because of the ordination of women, this is no longer universally true in the Anglican Communion or in the ACNA. In that sense, we alone are Continuing Anglicans.

What is the future of ecumenism for what I have called Scranton or St Louis Anglicanism? I would suggest the following:

1.    Entrance of the Anglican Joint Synods jurisdictions into the Union of Scranton and encouragement of like-minded Anglicans to do the same.  This will continue the previous relationship between Anglicans and the PNCC before the upheavals of the 1970s. It will provide wider access to sacramental life for members of our respective churches and enable us to make a greater witness beyond ourselves.

2.    Work for unity between the Eastern Orthodox Churches and the enlarged Union of Scranton. Progress in ecumenical dialogue had been made between the Eastern Orthodox and the PNCC (when the latter were members of the Union of Utrecht), and this could be built upon.  

3.    Recognition of the historic primacy of the Bishop of Rome as primus inter pares, set forth in the Declaration of Scranton.  Nothing should realistically be expected to come of this recognition, but it is of ecclesiological importance to be maintained nonetheless. While this is not found in the Affirmation of St. Louis, it is certainly part of the Anglo-Catholic tradition.

4.    Maintain friendly relations with GAFCON Anglicans, witnessing to the first millennium consensus and learning from them in areas where they are ministering more effectively. Three of the Anglican Joint Synods jurisdictions are currently in such a relationship with GAFCON Anglicans through our membership in the Federation of Anglican Churches in the Americas.

From Glory to Glory Advancing: The Afterlife in the Anglican Christian Tradition

Saint Matthias' Anglican Church in Dothan, Alabama is having a Teaching Mission on Saturday 22nd September 2018 from 9am - 4pm at the First United Methodist chapel in Dothan. 

Bishop Chandler (Chad) Holder Jones - Suffragan Bishop of the Diocese of the Eastern United States in the Anglican Province of America - will speak on the subject of the Christian's hope: 'From Glory to Glory Advancing: The Afterlife in Anglican Christian Tradition.'

Eternal life, resurrection of the body, Paradise, the communion of saints, and reunion with those we have known and loved in Christ are but a few of the day's topics. What do we have to look forward to when we die, what is our destiny, and what about our friends with seemingly little faith? This promises to be an exciting day. 

Father John Klein - St. Matthias' priest-in-charge - said recently: 'My hope is that those attending will come away with a practical, encouraging plan for living that lasts forever.' The day's events are open to all Christians, not just Anglicans, and those who are searching for faith are welcome too. 

An important part of the day will be music by Alexey Trushechkin of Moscow recently returned to Columbus State University from competing as a finalist in the famous International Edvard Grieg Piano Competition in Bergen, Norway. Please RSVP to Andrea Granger at (334) 792-7295.

An Historic Consecration of a Bishop

On July 19, 2018, in an historic first for the Anglican Province of America (APA), the Very Rev’d David William Haines was consecrated a bishop for foreign lands. Bishop Haines will be responsible for episcopal oversight of the Missionary District of the Caribbean and the Indigenous Pastorale of the APA in Ecuador. Bishop Haines, who has been the Vicar General of the APA’s Office of Global Partnerships since 2011, will continue to guide that office, which also oversees work in India and the Philippines. Bishop Haines is the rector of All Saints Parish, Wilmington, North Carolina. He and his wife Lucy have been married since 1992. They have three children.

The consecration took place during the Synod Eucharist of the Diocese of the Eastern United States (DEUS) at St. Michael the Archangel Church in Charlotte, North Carolina. The church was filled to over flowing with more than 250 in attendance. The Most Rev’d Walter H. Grundorf, Presiding Bishop, was the celebrant, preacher, and chief consecrator. The Right Rev’d Chandler H. Jones and the Right Rev’d William H. Perkins, both suffragan bishops of the DEUS, presented Fr. Haines to the presiding bishop. They also served as co-consecrators. Also serving as co-consecrators were the Right Rev’d Paul C. Hewett, Ordinary of the Diocese of the Holy Cross, and the Right Rev’d Robert S. Loiselle, an assistant bishop in the DEUS. The Venerable Erich A. Zwingert was the Master of Ceremonies and Litanist and the Rev’d Brian Oldfield served as the Presiding Bishop’s Chaplain. The Very Rev’d J. Gordon Anderson was the Deacon of the Mass and the Very Rev’d Ralph F. Waterhouse served as Subdeacon. The Rev’d Bradley S. Cunningham was the Cantor for the Eucharist. Mr. D. John Apple, organist and choirmaster of St. Michael’s Church, served in that same capacity for this event and Mr. Gordon Hann was the Trumpeter. The following men from St. Michael’s Church were the servers at the altar for the Eucharist: Mr. Charles Miller, Thurifer; Mr. Henry Smythe, Crucifer; Masters Brian Montgomery and Jacob Terry, Acolytes; and Master Akintayo Bankole, Boatboy.

A reception in honor of Bishop Haines, his wife, and his family, was held immediately after the consecration in the parish hall of St. Michael’s Church and was hosted by the Stemborowski, Terry, and Crosby families of the parish.

Sermon for Sunday after the Ascension, Bishop Chandler Jones

185 Years On

185 years ago today began the Oxford Movement, the greatest revival in the history of Anglicanism, of which the Continuing Anglican Churches are the heir. Laus Deo!

Sermon for Whitsunday, Fr. Josh Grote

Sermon for Rogation Sunday, Fr. Robert Bader

Sermon for The 4th Sunday after Easter, Bishop Daren Williams

Sermon for 3rd Sunday After Easter, Fr. Bower