'Two Integrities'

The Decision of the Anglican Church in North America...

Two Integrities: Can They Really Co-Exist? 

An editorial by the staff of the Anglo-Catholic Standard - April 2009

The Notion of “Two Integrities”: What Is It, and How Does it Apply to ACNA?

The notion of “two integrities” relating to women’s ordination, which currently exists in the
newly-formed Anglican Church in North America (ACNA), is not new. It is the same language that The Episcopal Church (TEC) and the larger Anglican Communion have used to talk about the ordination and marriage of practicing homosexuals. In the context of ACNA, the idea behind it is perhaps best expressed by Bishop Martyn Minns, who has stated,

There are...two integrities: those who believe that women should not be ordained at all and those who believe that women can serve in ordained ministry.... We will keep our promise to honor both integrities...and fulfill our commitment to the full participation of women, in the life and leadership of the church. We will do so in such a manner that both those who are unable to support the ordination of women and those who embrace it will know that their position has been honored. 

In short, the notion of two integrities relating to women’s ordination is simply that whether one takes the position that it is permitted to ordain women (one integrity), or whether one takes the position that such a practice is not permitted (another integrity), both integrities are to be honored and are to co-exist within the same jurisdiction.

How Does it Apply to ACNA? 

Although Bishop Minns defined the “two integrities” prior to the forming of ACNA, the new province is using the same language. It is employing this notion to defend the errors of the ordination of women to holy orders and lay celebration of the Holy Communion. Frankly “two” are not nearly enough to describe the integrities represented in ACNA. Within its numbers are groups such as the Anglican Mission in America (AMIA), which includes parishes that, having embraced “believer’s baptism,” refuse to baptize infants. Another integrity is represented by parishes that use no Book of Common Prayer in worship, but rather worship according to the spontaneous direction of a worship leader who may be lay or ordained, male or female. Another integrity teaches that laymen can celebrate the Holy Communion with or without a priest. Another integrity holds that women may be ordained to the priesthood, another asserts that women may be ordained only as deacons, while yet another proclaims that women may not be ordained to holy orders at all.

“‘When I use a word,’ Humpty Dumpty said, in rather a scornful tone, ‘it means just what I choose it to mean—neither more nor less.’
‘The question is,’ said Alice, ‘whether you can make words mean so many different things.’”

The Notion of Two (or More) Integrities is Linguistically, Ecclesiologically and 
Theologically Erroneous. 

1. It is Linguistically Erroneous, Resulting in Hypocrisy and Double-Mindedness.
An integrity has the notion of personal stake or identity, commitment, wholeness, accountability—a whole, complete position. Yet the use of the word “integrity” should be approached with caution because it is in itself a neutral word. It signifies only the consistent, heart-felt beliefs and

behaviors of a person or group. It does not mean “correct,” “right,” “orthodox,” or “true” (as will be discussed below when we examine it ecclesiologically and theologically). The opposite of “integrity” is “hypocrisy.” Hypocrisy occurs when one group holding a position and set of values comes into deep, essential conflict with another group holding a different position and set of values within the same system or organization. Yet the different groups agree to ignore their own integrities for the sake of the larger group. This is precisely what is happening within ACNA; it is hypocrisy.

Further, the notion of two integrities is oxymoronic. It is linguistic nonsense; “two integrities” that are diametric opposites are hopelessly irreconcilable. Bishop Minns has stated, “The integrity of differing beliefs and positions concerning the ordination of women to the priesthood should be mutually recognized and respected.” Yet in reality the “two integrities” suggests psychosis, or split personality. As Saint James reminds us: “A double minded man is unstable in all his ways.” (James 1:8). In short, it makes no linguistic sense to speak of two integrities co-existing when they are diametrically opposed to one another. It should be noted that the very concept of mutual integrities, all equally true and living, is itself a fallacy of basic logic. Mutual truth claims all contending to be true and yet contradicting each other fall under the judgment of the principle or law of non-contradiction, principium contradictionis. Two beliefs, each claiming to be true and yet opposed to each other, cannot both be correct. One of them, according to the rule of logic, must be wrong. As Plato writes in The Republic, “It is plain that the same thing will not be willing at the same time to do or suffer opposites with respect to the same part and in relation to the same thing.”

Contradictory statements cannot at the same time both be true. Therefore to say that women’s ordination is true for some and not true for others is indeed a nonsense, plainly absurd and illogical. To make such an assertion is to stumble into the trap of that post-modern relativism which so profoundly defines our modern culture, a culture utterly devoid of absolute truth and objective standards of right and wrong. Mutually-exclusive claims all lined-up alongside each other as being equally true is a symptom of the pluralistic and relativistic world in which we live—such a philosophical fallacy or mind-game, however, has no place in the Church of God and can have no legitimacy in the proclamation of the Gospel of Jesus Christ. The Truth as it is in Jesus is the truth, and there can be no other.

2. It is Ecclesiologically Erroneous, Departing from the Apostolic Church.
The notion of two integrities conveniently, yet ironically, departs from the Church of God as defined by the Apostles, the Church Fathers and the Creeds. It ignores the apostolic and orthodox attributes of the Church. The Church of God is our fundamental integrity. Within her bounds more than one integrity is impossible. The Church is not proclaimed to be “One, Holy, Catholic and Integral Church.” That would only mean that the Church is consistent and whole in her beliefs and behaviors. While this is certainly true, the Church is more—she is also apostolic and orthodox. The word “apostolic” means “from the Apostles.” The word “orthodox” means simply “right worship.” There is a right way to worship the Blessed Trinity, and there is a way that may seem right to men but that is wrong.

As discussed above, in reality there are at least six “integrities” at play. While to some degree internally consistent, they each represent radical departures from orthodox Christianity. One integrity believes that the Church has been mistaken for over 2000 years in not ordaining women. A second believes that the Church has been mistaken in not allowing laymen to celebrate Holy Communion. A third believes that the Church has been in error in baptizing infants. A fourth says that the Church has been mistaken in requiring the worship the Blessed Trinity to be offered according to an orthodox liturgy. A fifth believes that contemporary Christians are less prejudiced than the Apostles. A sixth holds that contemporary Christians are less culturally conditioned than Jesus Christ was (which is why He could not ordain women apostles).

On the other hand, orthodox Christianity believes that the Church got all these issues exactly right at the beginning. This integrity holds that we ought to remain faithful to the apostolic model. It believes that Our Lord revealed the true culture of Holy Mother Church to us for all time. In short, one integrity believes that the Church should be transformed by the prevailing culture, while the other believes that the Church’s mission is to transform the culture and to render it obedient to God Almighty. It is somewhat ironic that Bishop Minns has said regarding TEC’s celebrating same-sex unions, “These specific actions revealed that those in control of the Episcopal Church were ready to separate themselves from the ‘faith once and for all delivered to the saints’ and embrace innovations that were essentially a new religion.” Yet ACNA fails to realize that in its multiple integrities, this is the same error that it commits.

3. It is Theologically Erroneous, Treating These Integrities as Mere Preferences.
To have multiple integrities is theologically erroneous. ACNA, as does TEC with homosexual ordination, treats these two (or more) integrities as preferences, mere choices that ultimately make no difference within a jurisdiction. They are choices similar, for example, to whether or not one should speak or chant the Mass. To ACNA, these choices are not worth fighting—or remaining split—over.

Yet these integrities are not mere preferences. Instead, they deal with the essentials upon which the Church of God relies salvifically—particularly, the validity of the Holy Eucharist. There cannot
be two integrities when only one guarantees that the flock of Christ is feeding upon Christ in the Blessed Sacrament. In such a situation, one integrity—that which the Church has held always to be valid ordination—is righteous, good and faithful. The other—that which is a cultural innovation of no validity—is a sin. Therefore, one cannot “honor both integrities” as Bishop Minns exhorts us to do, when one integrity is a sin.1 The cultural innovation of the ordination of women blatantly defies 1 Corinthians 14:34-40.

This is the essential problem with women’s ordination and lay celebration of the Eucharist. Those who accept two (or more) integrities either do not understand sacramental theology, or they reject it. Valid feeding upon the True Body and Blood of Christ in the Holy Eucharist is essential to the Church’s salvation. Only the validly ordained priest, in persona Christi, can consecrate the elements of bread and wine. For the Church purportedly to do otherwise is to invite the flock of Christ to the altar rail and then provide them with nothing, while deceiving them into believing that they are feeding upon their salvation. Such is a serious sin. As Christ taught, “Whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea.” (Saint Matthew 18:6).

It is ironic that some of those within ACNA who support women’s ordination claim just the opposite. They assert that women’s ordination is a moral and theological good, that it is a biblical mandate that ACNA must fulfill. Dr. Ann Paton, a priest within Bishop Duncan’s jurisdiction and a member of ACNA, best exemplifies this position. She has recently preached that not only ordination to the priesthood, but also ordination to the episcopate, is the “whole gospel” of Jesus Christ. Admonishing ACNA for its prohibition forbidding the ordaining of women as bishops, she asks her congregation, “What are we going to tell the girls?” when they express a desire to be ordained. She suggests that the gospel of Christ is not “good news” if it excludes women from celebrating the Holy Eucharist. She insists that ACNA, as a jurisdiction, ordain women to all clerical levels. She proclaims that ensuring such ordination is being “bold for the Gospel, the whole Gospel.” One is reminded of the prophet Isaiah’s warning, “Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter!” (Isaiah5:20).

This level of theological blindness is sobering. Dr. Paton bears witness to the inevitable paradigm shift within ACNA, as she, from within this new province, proclaims the “gospel” mandate of ordaining women bishops. Several conservative jurisdictions have joined ACNA while claiming to remain opposed to women’s ordination. They fail to recognize that in aligning themselves with this province, they have de facto approved and accepted the innovation, even if it is not exhibited in their own parishes. By virtue of their action, such jurisdictions have stamped the practice in question a valid alternative preference, not a matter concerning the life and health of the Church, not a matter of righteousness versus sin. They have agreed by virtue of their membership in ACNA that Dr. Paton’s position is viable, at least regarding the ordination of women to the diaconate and to the priesthood. If these jurisdictions had a thorough theological and sacramental grasp on the issue, they would not remain within a province which, at best, openly treats the opposed positions as equally valid.

A Recent Lesson From the Church of England 

There is no need to conjecture about the end result of the multiple integrities model. In short, it is catastrophic for the apostolic and orthodox Faith. One only need observe what has developed in the Church of England over the past seventeen years.

When the vote for women priests passed in the General Synod of the Church of England on November 11, 1992, the model of dual integrities, for and against women’s ordination, was effectively born. A process of “reception” for the innovation was declared operative at that time, meaning that the Church must take time over the course of years and decades to deliberate and discern whether or not the innovation was of God. Theoretically, the proposed process of reception meant that it was possible that the Church of England could eventually revisit the decision and declare that women’s ordination is wrong. The very opposite, of course, has now happened.

The Act of Synod 1993 temporarily ensured the survival of a Catholic remnant within the canonical structure of the Church of England through the creation of “flying bishops,” provincial episcopal visitors, bishops under the jurisdiction of the Archbishops of Canterbury and York, who would minister to parishes that could not accept the innovation. Parishes were given the right to refuse the ministrations of women priests. Bishops would be consecrated who would not ordain women. On paper at least, ordinands would not be discriminated against for holding to the Catholic tradition regarding ordination.

In July 2008, all of this was swept away with breathless ease by the General Synod. Legislation for the consecration of women bishops was approved with no provisions of any kind for those who hold to Apostolic Order. The process of reception, for all practical purposes, has been triumphantly declared complete. The Church of England has pronounced, not surprisingly, that women’s ordination is true, because it is socially and politically just. Anyone who opposes the juggernaut of political correctness and radical feminism and its new sacrament of women’s orders is labeled a sexist, a misogynist and a backward traditionalist.

Although the final legislation to be authorized by General Synod has not yet been fully shaped, the handwriting is unmistakably on the wall. It appears that very soon no Christians who profess the 2000 year old tradition of the Catholic and Apostolic Church will have any meaningful place in the Church of England. They may be reduced to a small ghetto, an ecclesiola in ecclesiae, a church within the church, to be marginalized and pushed to the very edge of the Establishment. A war waged for decades against Traditional Anglicans by the radical feminist left within the Church of England may have finally resulted in a victory for those who have sought to change the Church into a sphere of social and political engineering. Cultural Christianity has prevailed over orthodox Christianity in a decisive way. Should we fail to learn the lesson of the Church of England, it will be to our everlasting shame and regret. What began as two “integrities” is now only one, the “integrity” of heresy. The dual integrity model collapsed on itself, for it is inevitable that rival truth claims must struggle against each other – and always, one in the end prevails. The two integrities system turned out to be an illusion, and a deception. The overhaul of the entire sacramental structure of the Church of England began with the two integrity proposition. Are we willing to repeat history? Are we willing to gamble the Catholic Faith that comes to us from the Apostles? Are we willing to attempt what has been attempted before with the expectation of a different result? These serious questions are posed to us today. Let us not make the same mistake. Those who do not learn from history are doomed to repeat it.

Conclusion 

The new Province endorses the ordination of women to the priesthood and diaconate by those who choose so to act, and its formal statements thus far clearly indicate a Protestant theological inclination. The Church of God does not worship at the altar of “unity.” She worships at the altar of Christ. Those entrusted to shepherd Christ’s flock must not present or offer a false Christ, nor may they enter into communion with those who do. No one glories in isolation. But we do not get to unity by chipping away at that which makes us the One, Holy, Catholic, and Apostolic Church. It is linguistically, ecclesiologically, and theologically impossible—as well as pastorally irresponsible—to wink at sin while proclaiming that a way exists to remain in a jurisdiction that condones sin through its departure from orthodoxy. To say that nothing need change for those who hold to the more orthodox integrity is to fail to acknowledge that, for those who have joined ACNA but do not themselves ordain women, all has already changed. The choices are clear: Will we remain orthodox and true to the faith once delivered to the saints, or will we bow to the whims of culture for the sake of a false “unity"?

Endnotes 
1. For further reflection on the sin of contravening the male character of Apostolic Order, refer to the excellent work Consecrated Women? edited by Father Jonathan Baker, Canterbury Press, 2004. 

The Assumption of the Mother of God

In giving birth, thou didst preserve thy virginity. In falling asleep, thou didst not forsake the world, O Mother of God. Thou wast translated to life, O Mother of Life, and by thy prayers, thou deliverest our souls from death.

Neither the tomb, nor death, could hold the Mother of God, who is constant in prayer, and our firm hope in her intercessions. For being the Mother of Life, she was translated to life, by the One who dwelt in her virginal womb.

Our Lady of the Assumption, pray for us!

Reading Scripture with the Fathers: Anglican Audio

Please listen to this podcast interview, 22nd May 2017, on Anglican Audio.

C.S. Lewis once said, “Christianity is either incredibly important or not important at all; one thing it can’t be is somewhat important.” How do we understand and interpret what Christianity says or teaches? It has been a vexing topic for centuries, and the stakes could not be any higher. New doctrines are multiplying, and new interpretations are now created nearly every day. Are those new doctrines correct or not? Can new doctrines even be possible in the Anglican worldview?

In this podcast, our guest Bishop Chandler Jones discusses a key tenet of the Anglican tradition which unlocks this door, and solves these centuries-old problems: the reading of Scripture with the Fathers. We cover topics like the consensus patricum, the interpretative Canon of Vincent of Lerins, the classical Anglican sources promoting the reading of Scripture with the Fathers, and the application of this principle throughout history, from the old historic clashes with Roman Catholics and Puritans, to the new idea of the Ordination of Women. You don’t want to miss this one!

The Advocation of the Saints

There is only one Mediator and Advocate between God and man, the Man Christ Jesus (I Timothy 2.5). His mediation and mediatorial work are absolute and unique. Ontologically, there can be only one Advocate and Mediator for the whole of mankind because Jesus Christ alone is the Hypostatic Union, God made Man, the God-Man, the Word made Flesh, who unites divinity and humanity in His One Person. He is the Bridge between God and Man. But Our Lord invites all those who are organically and supernaturally united to Him in His Mystical Body to share, to participate in, His one unique intercession. This is true, not only of Our Lady and the Saints in heaven, but of every Christian who has ever lived or ever will live. 'Brethren, pray for us' (I Thessalonians 5.25). 

When we pray, and especially pray for one another, we are not displacing the unique mediation of Our Lord, but taking our place in it and exercising it as living members of Christ. Our Lord's Messianic Offices of Prophet, Priest, and King are communicated to us in Baptism and Confirmation, and we become in the order of grace 'kings and priests unto God and our Father.' We are bold to say 'Abba, Father,' 'Our Father who art in heaven.' Every baptised, chrismated, and Eucharistised Christian is a true and full partaker of Christ's divine sonship, and shares fully in His life, His ministry, His one and unique advocacy and mediation. We become true adopted children of the Father, sons in the One Son, filii in Filio. This filial life of Christ infused into us does not replace, but activates in our own sphere, His one eternal priesthood. 'Brethren, pray for us' (II Thessalonians 3.1). 

This mystery of participation in the one priesthood of Christ is shared by the Church Militant, the Church Expectant, and the Church Triumphant. What Our Lady and the Saints do in their prayers before God is exactly what we do as well. When we ask the Saints for pray for us, it is precisely the same as when we ask our friends and neighbours, fellow Christians, to pray for us. Such advocation is at the heart of all intercessory prayer. To advocate the Saints is the same action in kind as to advocate one's spouse or sister - the principle is always exactly one and the same. The prayers of the Saints in heaven, the Holy Souls in the Intermediate State, and the faithful on earth are simply intercessory prayer - and as such please God, Who is pleased to have us pray this way as the supreme sign of our Communion with the Holy Trinity and with one another. The Church is nothing less than the very communion and mutual life of the Blessed Trinity, into which we are invited by grace. The request for such prayers from one to another, even across the veil of time and space, serves to be the very basis of the Communion of Saints, the Communion of Holy People and Holy Things. 'Pray for us' (Hebrews 13.18). 

We would not want to say, for example, that because Uncle Aubrey and Aunt Patty pray for us that somehow they are weakening Christ's High Priesthood or detracting from Christ because they pray for others in His Name. They are subjective or secondary intercessors in the one true Intercessor, relative advocates and mediators praying in and through the one absolute Mediator and Advocate. 'Cousin Bobby, pray for me.' 'Holy Mother of God, pray for us.' Both requests are identical in nature and in practice. We are commanded to pray for one another, and in so doing, the Church and her members are incorporated, and incorporate their prayers, into the Perfect Prayer of Our Lord to His Father, the eternal adoration and worship of the Son towards the Father in the Spirit. What applies to us in this regard applies also to the Saints in glory, for in no way do they differ from us, except that they have passed through death and judgement into the Age to Come. They remain forever one with us in prayer before the Throne of Grace, the Throne of God and of the Lamb which was slain from the foundation of the world. O ye Spirits and Souls of the Righteous, bless ye the Lord: * praise him, and magnify him for ever.

Our Lady and the Saints in Confession Prayers

As we prepare for our Holy Week Confessions...

I confess to God Almighty, to Blessed Mary Ever-Virgin, to blessed Michael the Archangel, to blessed John the Baptist, to the holy Apostles Peter and Paul, and to all the Saints, and to thee, Father, that I have sinned exceedingly in thought, word, and deed: by my fault, by my own fault, by my own most grievous fault. Wherefore I beg Blessed Mary Ever-Virgin, blessed Michael the Archangel, blessed John the Baptist, the holy Apostles Peter and Paul, all the Saints, and thee, Father, to pray for me to the Lord our God.

The reason why Our Blessed Lady and the Saints are mentioned and identified in our Confiteor, or confession prayer when making a Sacramental Confession or preparing for Mass in the Preparation prayers, is that when we sin, we do so as members of the living Mystical Body of Christ - we sin not only against God but also against all the other members of the Body. Our view of sin is not only individual and personal and private, but organic, corporate, comprehensive. We offend against the charity that ought to obtain amongst all members of the Church when we intentionally break our communion with God by sin. Our sinful actions impair the unity, peace, and love of the whole Body. 

Therefore, when we confess our sins in the Sacrament of Penance, we are led through prayer to an acknowledgment that our trespasses and sins, our willful violation and breaking of God's holy will and commandments, affects all other Christians negatively within the communion and fellowship of Christ's Body. The Blessed Virgin Mary and the Saints are fellow members of the Church and the highest and best representatives of the Church, for they are in heaven - we thus confess our faults before them as we also confess our faults before the priest, who represents the Church militant on earth. 

We make our Confession to take responsibility and accountability for our sins before the whole Church - our thoughts, words, and deeds impact not only ourselves, but, if sinful, wound and weaken our bond with other believers on earth and our unity and friendship with the greater part of the Church, which is the Church Triumphant in glory. The majority of the Church is now with God in the heavenly realm, and so we take seriously how our sins draw us away from our union with that greater portion of our divine family.

Our Lady and the Saints cannot and do not forgive sins, for that mercy belongs only to God. The Saints are simply human beings who have been graced to reach their and our intended destiny. They are 'partakers of the divine nature' who have fully become what we are called to be, God-like, participants in God, Christ-bearers, divinised, Christified, Trinitarian. As we are, the Saints once were, as they are now, so we are to become. God chooses to forgive sins through the atoning victory of His Son, which conquest of evil is conveyed by divine appointment sacramentally through the ministry of His Church. But by confessing our sins before God and also His heavenly friends, His court, we bring ourselves to the realisation of just how grievous sin is, and what consequences it has for us and for the Family of God to which we belong as integral members. The Catholic conceptualisation of the Church is always first and foremost 'common,' for we are many members, but one life, one Body, one fellowship and communion. 

Our Lady and Saints, as fellow Christians and members of the one Church, can and do pray for us, willingly, joyfully, lovingly - and so in our confession we solicit the gracious prayers of those who are closer to God than we, that we may receive the benefit and help of their intercession in the face of our need. They are our elder brothers and sisters in the Faith who seek to encourage, aid, and inspire us by their prayers, that we may receive grace to turn away from sin and inherit the Kingdom prepared for them and us from the foundation of the world. But to God only it appertaineth to forgive sins...

Holy Week and Easter Week at Saint Barnabas Church, Dunwoody, Georgia

Holy Week and Easter Week Schedule 2017

Palm Sunday, 9^th April

Sung Holy Communion

and the Blessing and Distribution of Palms,

9am and 11am

Monday in Holy Week, 10^th April

Tuesday in Holy Week, 11^th April

and Wednesday in Holy Week, 12^th April

Holy Communion, 12 Noon

Maundy Thursday, 13^th April

Sung Holy Communion,

Stripping of the Altar, and Watch before

the Altar of Repose, 7pm

Good Friday, 14^th April

The Solemn Liturgy, 9.30am

Three Hours’ Devotion, 12 Noon to 3pm

Sacramental Confessions, 4pm-6pm

Stations of the Cross, 7pm

Easter Even, 15^th April

Easter Egg Hunt, 11am

Easter Flower Ministry, 9am-2pm

Sacramental Confessions, 6pm-7pm

Sung Holy Communion of the Easter Vigil, 8pm

Easter Day, 16^th April

Sung Holy Communion, 9am

Sung Holy Communion and Confirmations, 11am

Monday in Easter Week, 17^th April

Tuesday in Easter Week, 18^th April

and Wednesday in Easter Week, 19^th April

Holy Communion, 12 Noon

Thursday in Easter Week, 20^th April

Holy Communion, 7pm

Friday in Easter Week, 21^st April

and Saturday in Easter Week, 22^nd April

Holy Communion, 12 Noon

2017 Anglican Joint Synods Registration Open

Members of the Anglican Province of America are urged to visit our Provincial jurisdictional website first before registering for the various Synods. If one is in the APA, please be sure to read the instructions on our website before proceeding to CVent and submitting one's registration.  Please click on the above message, which will take one to the APA website.


Registration for the 2017 Anglican Joint Synods to be held in Atlanta, Georgia from 2nd to 6th October is now open! Please click on this message to proceed to the link. God bless you!

On Leaving the Church of England - Gavin Ashenden

Bishop Francis Hodur and the Polish National Catholic Church

Anglicanism's historic Sister Church, the Polish National Catholic Church and Anglicans in the USA were in full communion from 1946 to 1978....

The Ongoing Collapse of the Church of England

From the BBC...

The attempt to house two completely different religions in one ecclesial institution was never practicable and has been proven once more to be utterly futile....

Christian orthodoxy has never been in a process of 'reception' concerning the ordination of women and is unprepared to admit that the universal Church has erred or been misguided about something as important to the Gospel as the sacramental essence of the Church and her Apostolic Ministry instituted by Jesus Christ. 

For Traditional Anglicans, as for the Patriarchates of East and West, the maleness of Holy Orders is a settled issue because it is a dogmatic truth revealed by God in Scripture and Tradition. Women's ordination, for this reason, has been a church-dividing issue and is not a second-tier concern or problem.

The purported ordination of women and the blessing of purported marriages of persons of the same sex are hermeneutically inseparable: today we see that the creation of a new synthetic system of marriage is the direct result of the creation of the new synthetic priesthood. The Sacrament of Holy Orders and the Sacrament of Holy Matrimony remain forever inextricably tied together in the divine revelation. Those religious organisations which follow in the path of modernism believe themselves masters over the sacraments, and therefore masters over the created order sanctified by the sacraments, free by fiat to change what God has created, redeemed, and revealed. The Church of England has tragically followed this path.

Purported women's ordination and pseudogamy share the same erroneous interpretation of Holy Scripture, or biblical hermeneutic, a contemporary, culturally-conditioned, historical-critical revisionist approach to the Scriptures. Both are based on the same reading and interpretation of the Bible, as both undermine the basic anthropological revelation concerning the nature of God, Man, and the Church contained in the Word of God. Both doctrines are equally heresies of the Christological and anthropological order.

Across the pond, the Anglican Church in North America (ACNA) should take serious notice of the disastrous consequences of the 'dual integrities' programme...

Let us pray earnestly for Bishop North and for all faithful Anglican Catholics struggling to survive in the C of E.