I received the following today, which succinctly summarizes questions I have been asked numerous times in recent years:

Dear Sir,
Just curious about how you can be a part of ACNA which endorses and embraces innovations to doctrine and discipline that seem to make the Assumption and IC rather more forgivable- i.e. ordination of women, theology of the 1979 BCP, etc. Thanks for your website.
Sincerely,  Fr. __________

My response follows:

Fr. __________,

Your question is too short to answer without knowing what specific objections you have in mind, and on what basis you object.

I am enough of an Anglican to follow Richard Hooker in his distinction between matters of doctrine and morals (which are unchangeable) and matters of church practice and polity (which, under certain circumstances can be).

So the 1979 BCP is a matter of church practice and polity, a fallible human document, as was the 1549 BCP, the 1552 BCP, the 1559 BCP, the 1662 BCP, the American 1928 BCP,  the Roman Catholic Tridentine rite and the Novus Ordo. Cranmer’s Prayer Book captured well the Reformed Catholic theology of the English Reformation, but, as a document of its time, it shared many of the problematic assumptions of late Medieval spirituality and theology that were common then. The 1979 BCP, whatever its weaknesses, was largely a product of the liturgical renewal movement of the mid-twentieth century, which, as a movement of its time, also shared in many of the problematic assumptions of the mid-twentieth century. Nonetheless, the liturgical renewal movement also got a lot of things right, and the 1979 BCP, while not infallible, was, in some definite ways, an improvement on Cranmer.

The ACNA does not, however, regard the 1979 BCP as without problems. I am a consultant to the Liturgical Taskforce of the ACNA, and the Committee is now working on what will be a long term project of producing a new Prayer Book. The Committee has already produced a new Ordinal, which corrects what we regard as some of the defects of the 1979 Ordinal, and it is now being used exclusively for ordinations in the ACNA. The Committee’s current task is to produce a new baptismal rite, which will, in time, replace the 1979 rite. However, this is going to be a lengthy and piecemeal process. Until the new Prayer Book is produced, congregations are free to use any of the traditional Prayer Books (including the 1979), recognizing that none of them are infallible, but something is better than nothing, and it is impossible to produce a new Prayer Book out of thin air. Neither will the ACNA’s new Prayer Book be without fault.
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I used to be a regular participant at the two most frequented “conservative” Episcopal/Anglican blogs. I refuse to comment at one at all any more, and do no more than make the occasional comment at the other.

Why? While I consider myself an orthodox Anglican, I do not in any sense of the word consider myself a “conservative.” I reject the term “conservative” when applied to orthodox Christianity because, first, it is a meaningless term. “Conservative” only makes sense as an adjective. “Conservative” as to what? What do I think it worthwhile to “conserve”? Furthermore, “conservative” only makes sense in a spectrum from “conservative” to “moderate” to “progressive,” a spectrum in which both ends and middle constantly shift. A generation ago, I would have been considered a “moderate” in the Episcopal Church. Without having moved, the same positions I held then, are now considered “conservative” or even “fundamentalist.” Finally, “conservative” too often confuses the realms of politics and religion. To embrace any political ideology, whether it calls itself “conservative” or “progressive” is a betrayal of the gospel. If Jesus Christ is Lord, he stands in judgment on all political positions.

However, “conservative” can also mean “reactionary,” and this is more and more what the term means on the two most widely read “conservative” Episcopal/Anglican blogs. A “reactionary” is someone whose position can be summarized in the lines from Groucho Marx’s song from the movie Horsefeathers:

“I don’t know what they have to say
It makes no difference anyway;
Whatever it is, I’m against it!”
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This is the first sermon I preached right after The Episcopal Church’s General Convention 2003. At the time, I was an aspirant for Holy Orders in the Episcopal Diocese of Connecticut. Within a month I had withdrawn from the ordination process. Two years later, on July 13, 2005, Bishop Andrew Smith invaded St. John’s Episcopal Church, changed the locks and deposed Mark Hansen, our priest, and imposed a priest-in-charge, who later removed those of us on the vestry for “numerous offenses” (unspecified).

I now live in the Anglican Diocese of Pittsburgh, and Archbishop Robert Duncan is my bishop. With the inaugural meeting of the new Anglican Church of North America this week, of which I am a member, I thought it appropriate to repost this sermon.



Psalm 147
Eph. 5: 15-20
John 6:53-59

At General Convention 2003, the Episcopal Church made two decisions that have put the Anglican communion in an uproar. They decided to ordain an Episcopal priest who had divorced his wife, and has been living in an ongoing homosexual relationship with another man, and they decided to allow individual dioceses to provide rites of blessing for homosexual relationships, at the discretion of the local bishop. The issue of controversy in the Episcopal Church today has to do with a disagreement about ethics or morality. So I have decided to talk a little this morning about Christian ethics.

The first thing that I think needs to be said is that it is quite difficult today to think about ethics from a Christian perspective, even for those inside the Church. The reason for this is that there is a competing ethic in our culture that has nothing to do with Christianity, but which we can hardly avoid. This is an ethic that has so permeated our culture that even Christians fall into its ways of thinking. I am going to refer to this as the “do-it-yourself” ethic. “Doing-it-yourself” is the idea that morality is about doing the best you can—pulling yourself up by your boot straps. If you do the best you can, you’ll be all right.

This “do-it-yourself” ethic comes in two varieties, a conservative variety and a liberal variety. The conservative variety aims for perfection. The conservative “do-it-yourselfer” does not allow for any failures, and tolerates no half-hearted efforts. Sometimes this view is called moralism or Puritanism. The liberal “do-it-your-selfer” is more tolerant. He realizes that not everybody is perfect, so he thinks that God grades on a curve. As long as you try, you get an A for effort.

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The Donatist comparison has been repeated numerous times since the events of General Convention 2003–or, rather, misapplied. Since the move last week by the Common Cause Partners to form a new Anglican Province in North America–a move they made, I might add, in direct response to the request of the majority of Global South Primates at Kigali in 2006–the accusation is already being dragged out once again. The “breakaway” Anglicans are “Donatists.” They have broken fellowship with those they consider to be sinful. And the Church has repeatedly repudiated this position since the time of Augustine. Sinfulness does not invalidate the sacraments.

Who were the Donatists? The Donatists were a sect in Northern Africa that disagreed with the rest of Catholic Christendom, not primarily over doctrine, but over discipline. They claimed that the sacraments of sinful clergy were invalid. According to Augustine, the primary problem with Donatism was not their theological position so much as that they refused to listen to the rest of the Church. Internationally, they were a small sect within Catholic Christendom, confined to a corner of Northern Africa. However, within Northern Africa, they were the majority. (more…)