Vol 9 Issue 31
Trinity I & II 2016 A.D.
GLORY BE TO GOD THE FATHER WHO CREATED ME, GLORY BE TO GOD THE SON WHO REDEEMED ME, GLORY BE TO GOD THE HOLY GHOST, WHO SANCTIFIES ME.
Editorial...
Grateful to the Lord for the saint, Mother Teresa of Calcutta who lived in our own times, while emulating the Gospel of Christ and witnessed to the faith. I was blessed to have met her in person in India. On the right is the Editorial from Koinonia on her 100th birth-day. Also we will be celebrating the 40th anniversary of the Affirma-tion of St. Louis on September 14, 2017. Included in this edition are articles that Captain Walt Swindells had published and gave to me. We wish to congratulate Bishop and Mrs. Prescilla on the 65th anni-versary of their wedding. Happy 15th birthday to Nicole and we are grateful to the Lord for the wonderful synod we had in Kansas City and the Third Order of St. Francis for their continued dedication in following Christ the Lord in the Franciscan Spirit. Bishop Leo & Holly Michael
Holy Trinity Anglican Seminary welcomes you! Holy Trinity Anglican Seminary (HTAS) is owned and administrated by the Holy Catholic Church Anglican Rite of the diocese of Holy Trinity and Great Plains. It’s location in Kansas City, mid-America makes travel easy to meet the campus schedule. It forms part of a long tradition of the Holy Catholic Church of Anglican Rite and continues this important work of evangelization of the Kingdom of Christ in the United States of America and beyond its mission territories. With the advancement of communications, Holy Trinity Anglican Seminary will offer online and on campus training for its students. Holy Trinity Anglican Seminary firmly believes that Good Formation will ensure FRUITFUL Ministry. Keeping in mind the Great Commission of the Lord, HTAS will train its candidates in strong Scriptural foundation, Sacramental worship in the Apostolic Tradition as enunciated in the conservative Anglican Tradition. With qualified faculty and commitment to the cause of priestly formation, Holy Trinity Anglican Seminary is set to impart the traditional Anglican orthodoxy even in the emerging social and pastoral challenges. The seminary will also offer courses for lay students as well. The Seminary primarily serves the Holy Catholic Church Anglican Rite while students belonging to other denominations are welcome to participate in our program of study and reflection. The Holy Trinity Anglican Seminary will soon be accredited with a view to conferring the Bachelor’s Degree in Theology. Holy Catholic Church pays special attention to the formation of her ministers. Church directives require that candidate to the priesthood undergo a minimum of three years devoted to an intense and specifically priestly formation. These directives are implemented at this seminary, with particular emphasis on the Anglican traditions of the
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Join the Morning and Evening Prayer Wake up with God. You can join the prayer conference in the rhythm of daily morning and evening prayer. We have dedicated clergy and postulants faithfully hosting the prayer call daily at 7:00 am and 7:00 pm central time. Ask your clergy for the phone number.
In the Koinonia masthead, the circle with the cross in the center symbolizes the paten and the diverse elements which form a whole. The Mosaic represents the great cloud of witnesses and the church tradition. The red in the letters represents the blood of Christ with the font comprised of individual pieces of letters that are not joined until the blood unifies them. Koinonia is the official publication of the Anglican Province of the Holy Catholic Church-Anglican Rite (HCCAR) aka Anglican Rite Catholic Church. It is published quarterly at St. James Anglican Church, 8107 S. Holmes Road, Kansas City, MO 64131. Phone: 816.361.7242 Fax: 816.361.2144. Editors: The Rt. Rev. Leo Michael & Holly Michael, Koinonia header: Phil Gilbreath; email: koinonia@holycatholicanglican.org or visit us on the web at: www.holycatholicanglican.org Cover picture: Photo of the painting of the Blessed Trinity at the Sacred Art Museum, Eureka Springs, AR by Bishop Leo Michael
65 God’s
Grace filled years
Bishop Ken & PrescillaKinner
O
n Sunday, June 26, Holy Family Church celebrated the 65th anniversary of Bishop Kinner and Priscilla with a carry-in with lots of good food after Mass. The actual date of their anniversary is June 30th. Approximately 50 people attended. Bishop Kinner and son Mark shared significant experiences and events during their colorful life together as a loving family--stories of happy times, sad times, spiritually moving, and all very interesting. Mark shared stories when the boys were young spending time on Indian reservation in South Dakota. Their family had a new perspective of the west, one they hadn’t seen in Conneticut. Bishop Kinner and Priscilla wanted the the family to learn more about the U.S. and other ways of life and learn they did! Years later, Bishop Kinner and the four boys formed the Kinner Fife and Drum band. What an accomplishment! Mark, Paul, and grandson Ryan gave us a live performance which included “The Battle Hymn Of The Republic.” That was really special. Cris Galles put together a slide show that went back to the Kinner’s wedding day-many pictures of the present day large family and throughout the years of fife and drum activities, fishing trips, family members dressed in vintage clothing of the pioneers moving west, goofing off especially the king of of comedy, son Steve. The Kinners have left many positive footprints for others to remember and emulate. They have given so much to Holy Family Church and DHT/GP to reflect on and be grateful for. We had a great time that Sunday and have much to talk about for some time to come. Thanks Bishop Kinner and Priscilla for your years of love, dedication and gifts of teaching. You have made such an impact with the way you have lived. God Bless you and yours.
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GOD calls... by Father Alfred Sturges
Jesus saith unto him, “Thomas, because thou hast seen me, thou hast believed: blessed are they that have not seen, and yet have believed.” – St. John 20:29 (KJV)
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t age eight, I witnessed a miracle that drastically altered my faith. My grandmother, the late Dolly David, had broken her leg so many times that one leg was shorter than the other. While visiting friends of my grandparents, Fr. Dean and Dorothy Schoville, Fr. Dean told us the story of an Indian man he had prayed for who had one leg six inches shorter than the other. While they were praying the man’s leg grew to where both were the same size. My grandfather, the late Canon Joseph David, informed Fr. Dean that my grandmother also had one leg shorter than the other. Fr. Dean didn’t know this because my grandmother used special shoes that allowed her to walk straight. However, Fr. Dean decided that we should pray for her too. They had me hold my grandmother’s feet while she sat in a chair, and everyone prayed for her. I didn’t believe anything would happen. However, in spite of my disbelief, her leg did grow! I was holding her feet; I know it was no trick. On the way home we stopped at a grocery store, and I loaned her my shoes while she went inside. The lift on her shoes, which previously had been a help in her walking, after the healing power of God was only a hindrance. From that point on I could no longer deny the existence of God. My parents brought me to church every Sunday. I learned from listening to the readings and the homilies, singing the hymns, and pondering the meanings behind the words and traditions. Other members of the church on occasion would explain things to me as well, and I learned from their fellowship. I joined the choir, and also served as an acolyte. Eventually, while in high school, I confirmed my faith and received the gifts of the Holy Spirit. It was at this time that I began to feel a calling to the priesthood. One of my biggest influences at the time was the book of Ecclesiastes. I could see how Solomon had tried to pursue knowledge, and wealth, and carnal desire, only to discover that all of these things were vanity. Only through God does man find his purpose. I didn’t shy away from discussing these issues with friends at the local coffee shop. When I got to college at Central Washington University, I encountered evangelical Christians for the first time. I was delightfully surprised that although they could recite individual passages, quoting chapter and verse, in debates regarding the necessity of the sacraments I could recount the Gospel in defense. I joined the club Campus Ambassadors for Christ, and under Matt Lundquist I gained a deeper understanding of theology and philosophy, especially epistemology. My third year I became president of the club. The next summer I went on a mission to Utah. I jokingly say that I was a Mormon missionary, although it’s perhaps better to say that I was a missionary to the Mormons. I learned that arguing with people is a really bad way to try and win hearts and minds for Christ, and that showing people the true meaning of grace works much better way. I also took a course on Islam from the Salt Lake Theological Seminary, and read books on apologetics. I believe as a direct result of my efforts one man converted. I learned from a fellow missionary that another man, influenced from seeing my efforts, converted after I returned. The following winter I transferred to The Evergreen State College. While continuing my studies I worked part time at Cokesbury, a Christian bookstore. My coworker, Lee Palo, was working on a doctorate in theology, and both from having access to so many great books, and from conversing with him and pastors who came in, I
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learned even more. Eventually I returned to service in the church, serving at the altar with my grandfather. In his old age he was no longer able to do everything by himself, and some Sundays he was unable to come at all. Around this time, I met my future wife, Michelle, and she and I would go to the church to do Evening Prayer on the days he was unable to come. During this time, I applied for my postulancy and began studying for Holy Orders. 2012 turned out to be a big year for us. Not only were Michelle and I joined in Holy Matrimony, we also moved to Greeley, CO to serve the congregations of St. Gabriel’s. That included learning how to do the Mass of the Presanctified in Spanish, a language I did not know. The people of St. Gabriel’s were very patient with me as I learned and grew into these new responsibilities. On November 11, 2012, I was ordained to the deaconate at the Cathedral Parish of the Diocese of Holy Trinity and Great Plains. I’ve continued to serve the church while adding on the responsibilities of a job as a Quality Assurance Analyst (65 miles away from the church), the even greater responsibility of being a father, and now also the responsibilities of a priest with my ordination on June 9, 2016. I know that the path I am on has been unique; not everyone has the benefit of firsthand proof of God. From the first moment that God revealed himself to me, His presence has influenced my life. I know this for myself, however I also believe this of every member of the Body of Christ. To each of us God has revealed himself, and given himself. And as we receive His Body and Blood, He becomes part of us, and we a part of Him, fulfilling Christ’s prayer that we may be one, just as He and the Father are one. With Christ dwelling in us we are transformed more and more into Him; He becomes greater and we become less. This is our purpose. I did not seek to become a priest, I merely sought to follow Christ and serve His people, but along the way I was led to ordination so that I could, as Jesus asked of St. Peter, feed His sheep
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H
ello from St. Peter’s Holy Catholic Church, Anglican Rite, in Albuquerque, New Mexico. My name is Father Steve Baker, FOHS, and I am the new priest here at St. Peter’s. I was born in Chicago, Illinois, but raised in Odessa, Texas. I graduated from Permian High School in May 1969 and entered into the U.S. Navy. During the ensuing 20 plus years, I was fortunate to work as a hospital corpsman working as a surgical technician, lab technician, air crewman, and medical officer recruiter. I was able to travel and see much of the world. Upon my retirement from the Navy I became a public school teacher in Texas. I have taught health occupations, career information, math, social studies, and special education during my teaching career. Additionally, I have been blessed to coach student athletes for 45 years. Presently, I serve as the Special Education coordinator at Cien Aguas International School. I was baptized and confirmed as a Lutheran and was received into the Episcopal church in 1986. I left the Episcopal church in 1997 and joined St. Chad’s Anglican church. As a member of St. Chad’s, I felt that I had found a church home. I felt a call to the priesthood in early 1999 and was afforded the opportunity to attend St. George’s School of Theology. I was ordained a deacon on April 14. 2001 and served as an assistant priest at several small parishes with the Anglican Church Incorporated, Diocese of the Southwest. I was ordained to the priesthood on December 22, 2001.
Introducing & welcoming Fr. Steve Baker Koinonia 8
I’ve been more of a supply priest rather than a parish priest for the past fifteen years and have enjoyed working with many small parishes and small groups. In May of 2006, I became an order priest…my order is Franciscan Oblates of the Holy Spirit. As such, I have been blessed to say that my primary ministry is working with special needs children and student athletes by way of the Fellowship of Student Athletes. God continues to bless me with the new ministry as priest for St. Peter’s. I have found a small, but fervent group people that love the Lord and are willing to work and grow our parish. I am truly blessed! Fr. Steve
#pokestops. Guess whom all I met since St Peter's is a pokestop? These kids gave me a crash course on pokemon games - their thoughts were that we should give water and a small sermon to pokemon visitors. Happy kids around St. Peter’s. There’s a ball park next to St. Peter’s too. +Bishop Leo What’s Happening at St. Peters • Craft fair for local artisans to display their wares and handmade items. Booth space (approx. 10’ x 10’), vendor must supply you own tables, chairs, tents, etc.) Limited 6’ tables to rent for $12. Call 505-822-1192 or 505-489-6373 for more details - Fr. Steve Baker. Kudos Alice Mclelland Roche and all the members of the vestry for your dedication to St. Peter’s - Richard Zimpel, Judith Coleman, Tom and Carren, Flo Green! The Good Lord continues to bless your sacrifices for St. Peter’s! Welcome Joanne Talamantes and Art (left), the new Lay Reader with his wife Tilly. We are thankful for your presence and all the blessings that you bring to St. Peter’s. Thanks to Fr. Steve Baker for his dedication and commitment to St. Peter’s. Do you know that Pottery isd his hobby? Look forward to the upcoming Craft Fair. May you all give God the glory while worshipping and serving Him! God bless you all at St. Peter’s.
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NICOLE is15!
Having met Nicole when she was three, we’ve known her as the sweetest child. Dedication, Sacrifice and commitment personify who she is. She started playing the organ at age nine and now she is 15! A special recognition of Nicole as she offers her time and talent for free at St. Joseph’s in Wichita! Happy Birthday and God's blessings. Thank you for your love, dedication and sacrifice for the church! You are an inspiration! Kudos to your dad and mom! Fr Julio Jiménez and Mareus and of course to Natalia!
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A special welcome to Fray Juan de Jesus Torres Pereira of Columbia in our synod. He was subconditione consecrated Bishop in the Holy Catholic Church Anglican Rite by Rt. Rev. Edmund Jayaraj, Rt. Rev. Ken Kinner (by consent) and Rt. Rev Leo Michael. Bishop Fray Juan de Jesus is a Professed Franciscan Bishop and is the guardian and protector of the Anglican Franciscan Order of the Regular and the Third Order. The Franciscans serve in Colombia, Ecuador and in South America. Also a special guest speaker was Sr. Josephine, a Franciscan nun of the Franciscans of the Holy Trinity. Sr. Josephine preached on the Franciscan Spirituality during the retreat for the clergy and laity prior to the start of the three day synod.
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THIRD ORDER FRANCISCANS OF THE HOLY CATHOLIC CHURCH ANGLICAN RITE
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T
he Third Order Secular of St. Francis is a order of the laity, originally founded by St. Francis of Assisi. It is a state of perfection for persons living in the world.
WHAT IS THE PURPOSE OF THE THIRD ORDER?
The purpose of secular Third Orders in the Church is the same as that of religious orders and congregations: they promote Christian perfection.
WHAT IS THE SPIRIT OF THE FRANCISCAN ORDER?
Every religious order has its specific spirit. It is the founder who, with his particular ideals, outstanding virtues, and activities gives his order its spirit. In St. Francis we see seraphic love, extreme poverty, deep humility, great penance and a chivalrous life according to the Gospel. As his first biographer, Thomas of Celano wrote: “He was the man with the evangelical vocation in truth and in faith the servant of the Gospel…His supreme desire, his ardent wish and his highest principle was to observe the Gospel in all things and above all things …”. (The Life of Saint Francis by Thomas of Celano, chapter XXX, 84)
ADVANTAGES OF THE THIRD ORDER
Following the spirit and letter of the Rule, members of the Third Order of St. Francis find a safe refuge in a sinful world and an excellent sanctuary of the choicest virtues. The tertiaries are heralds of the Great King and ambassadors of the Church.
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One can chooses a new name on this day. Meetings: one day a month the novice must participate in the meeting of the fraternity. PROFESSION: profession in the Third Order is a solemn religious act whereby one of the faithful, moved by divine grace, dedicates himself to God, promising to observe the holy Gospel of our Lord Jesus Christ in the world, by living according to the commandments of God and the Rule of our holy Father Francis…. Those who profess are not bound by vows but by a promise, which is not binding under pain of sin. Profession is for life.
A SYNOPSIS OF THE THIRD ORDER RULE
TRAINING COURSE
Candidates must be above the age of eighteen, in good character, peace-loving, and above all of have proven fidelity in the practice of the Catholic Faith and in loyalty to the Holy Catholic Church Anglican Rite. 1. Married persons may not be received without their spouse’s knowledge and consent, unless their confessor judges otherwise; 2. one must not belong to another Third Order; 3. church law mandates that candidates undertake at least one year of novitiate before making their profession. At profession the candidates promise to observe the Rule for the rest of their lives.
ABOUT TERTIARY LIFE: POSTULANCY, NOVITIATE, PROFESSION AND RULE
POSTULANCY: ordinarily, where there are established Fraternities of the Third Order, there is a postulancy period of at least 3 months for those seeking entrance. Postulants shall be briefly instructed in Christian doctrine, in the life of our holy Father Francis, and in the Third Order. At the end of the postulancy, those who have been found suitable shall be admitted to the novitiate of the fraternity by the Director on the advice of the Council. NOVITIATE: according to the Rule, the novitiate must last at least one full and uninterrupted year. The Novitiate begins with a clothing ceremony in which the candidate receives the habit of the Third Order: A large brown scapular and a cord with 3 knots.
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• Simplicity and modesty in dress. • Keeping away from dances and shows that promote licentiousness and avoiding all forms of dissipation. • Temperance in eating and drinking. • Fasting and abstinence on particular days. • Monthly Confession and Holy Communion. • Praying the Morning and the Evening Prayers. • Making a last will and testament. • Leading others by setting a good example. • Maintaining charity towards others. • Refraining from taking unnecessary oaths and using indecent language. • Attending Mass daily when possible and attending the monthly meetings. • Contributing to a common fund for the needs of poor members and for the dignity of worship. • Visiting sick members. • Praying for deceased members.
HOW TO APPLY?
A. Pray the Holy Ghost and Read attentively The Credenda and the Rule. B. FIND A PRIEST who is familiar with you (your director, confessor, pastor or one who has been any of these in the past). C. Write a letter recommending you to the Third Order. This letter is to be addressed and sent to: Bishop Leo Michael 8107 Holmes Rd, Kansas City, MO 64131 (816) 361-7242 bpleo@holycatholicanglican.org
Blast from the Past! The late Captain Walt Swindells of Hillspeak was a staunch defender of the Anglocatholicism and a
great strength for the continuing church movement since the congress of St. Louis. He was also my faithful member while at the same time the Trustee’s Warden of Hillspeak. His love for the Lord’s church manifested in his faithful attendance at Mass of and his dedication toward sending and receiving books and all holy objects pertaining to the church to several continents in the world. During one of our last visits he handed me a box full of correspondence when he was the publisher of the Certain Trumpet, The FCC News Exchange. Next year will be the 40th anniversary of the Congress of St. Louis and the Affirmation of St. Louis. The Bishops, Clergy and Laity that he had been in contact with in defence of faith is outstanding. From one of the treasure trove is his article explaining the raison d’etre for continuing church movement beginning on p. 18
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The Fellowship of Concerned Churchmen N E W S E X C H A N G E SPECIAL EDITION Volume IV, Number 11 Late Trinity A.D. 1981
Published monthly by FCC at Eureka Springs, Arkansas
Capt W.R. Swindells, Editor
CAUSE AND EFFECT AND EUREKA!
S
OME few weeks ago, somebody wrote me to inquire about an article that had been in NEWS EXCHANGE. I wasn't able to locate the right issue right off hand and took quite a while to wade through the 40+ issues of NewsX that have been published. I decided I needed to index what I had already printed and the next evening as I watched a re-run of a re-run of the seemingly immortal M*A*S*H, I started. Indexing is a tedious job but it has its rewards. I had a chance to look at some of the two- and threeyear-old material through new, or perhaps more observant, eyes. Such items as the two "Dear John" letters from Bishops Chambers and Boynton caught my eye. I decided then and there that I needed to reprint some of the material that has appeared since Jan '78. We needed, I decided, to refresh our memories about our history - brief though it may be. The cause was having to find an item; the effect, realizing that we need to review our own brief history; and then came Eureka! I'd no sooner realized that I needed to reprint some articles for their historical value than I received the Summer 81 issue of FAITH and WORSHIP, the half yearly Review published by The Prayer Book Society" of England. In it I found the article that I'm reprinting verbatim for this special issue of NEWS EXCHANGE. It seems to me to be one of the very best summary histories of the continuing Church on this continent that I've seen. We are all tremendously in debt to Dr Dicken for his having written it and to the Society for having published it - and to them both for having given FCC permission to reprint. Many of us remember fondly Dr Dicken's presence at St Louis . He was an observant, knowledgeable, sympathetic on-looker. His presence was a matter of consid erable hope and cheer to a great many of us. His unswervingly steadfast support of Anglican Loyalists continues a hopeful omen to us all. CONTINUING ANGLICANS IN NORTH AMERICA The Revd E. W. Trueman Dicken, D.D. Very many Anglicans in this country have been understandably distressed by the relegation to semi-obsoles-
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cence of the Book of Common Prayer. But what is an Anglican to do if he lives in one of the provinces of the Anglican Communion in which the traditional Book of Common Prayer has been totally jettisoned, and its doctrine and discipline overridden in vital respects by canonical enactment? This has been the situation for several years past both in Canada and in the U.S.A. In both countries prayer books retaining intact in all essentials the language, the form and the spirit of the Book of Common Prayer of 1662 have been taken out of use in favour of compilations in some important respects more 'radical' than the new Alternative Service Book of the Church of England. Furthermore, in both the Anglican Church in Canada and the Episcopal Church of U.S.A. (ECUSA), women are now admitted both to the diaconate and the priesthood, whilst traditional standards of morality and ecclesiastical discipline are so far set aside that the remarriage of divorcees, the practice of abortion and openly homosexual cohabitation are publicly and even officially condoned. Priests who have protested against this state of affairs have not only been rebuked and unofficially blacklisted by their bishops, but in many cases, without even a plausible show of proper cononical procedure, have been declared “deposed from the priesthood.” Matters came to a head at about the same time in both Canada and U.S.A., in the middle of the last decade. In July 1974 four bishops of the Episcopal Church of U.S.A. illegally ordained eleven women to the priesthood in Philadelphia, in blatant disregard of an explicit prohibition by the General Convention of ECUSA at Louisville in the previous year. In 1975, however, the General Synod of the Anglican Church in Canada approved the ordination of women to the priesthood, and the following year the Minneapolis Convention of ECUSA not only followed suit but 'regularised' the Philadelphia ordinations with no more than a token rap over the knuckles for the participating bishops. When this same Convention not only gave approval to the highly controversial new Prayer Book, but also gave its official blessing to current secular legislation allowing abortion virtually on demand, committed traditional Anglicans in U.S.A. found the situation intolerable. One by one, a number of courageous parishes within ECUSA denounced the decisions of that body as unmistakably schismatic, and declared themselves unable, as loyal Anglicans, to remain any longer in com· munion with their bishops.
For them, it was not a case of leaving the Church they held firmly uncompromisingly indeed, to what has been believed, taught and practised in the Church of England and all down the centuries. Rather ECUSA had left God, and had left them. They wished nothing more than to remain in communion with the See of Canterbury and with all their faithful Anglican co-religionists throughout the world. It was against this background that a congress was called at St Louis. Missouri, in September 1977 by the leaders of eighteen Anglican organisations in U.S.A. and Canada, with the object of maintaining traditional Anglican worship, faith and practice in separation from ECUSA and the Anglican Church in Canada. Some 350 priests and 1,400 lay people responded to the call, despite the formidable expense of travelling, on average, half the breadth of the U.S.A. to be present. Catholic-minded Anglicans were in the majority, but conservative evangelicals and charismatics were also in evidence, although neither of these latter are numerically strong within ECUSA. Two Anglican bishops were present, Bishop Albert Chambers, former bishop of Springfield, Illinois, and Bishop Clarence Haden who later withdrew from the scene. Actually in the course of the Congress the convening body, the Fellowship of Concerned Churchmen, drew up a statement reasserting in lapidary terms the fundamental doctrinal and moral tenets of traditional Anglicanism and the determination of its signatories both to abide by these and to remain in communion with the See of Canterbury whilst abjuring the errors of ECUSA and the Canadian Church. That this Affirmation of St Louis faithfully represented the mind of the Congress was left in no doubt by the acclamation with which it was greeted at the final session. Whilst setting out a strictly traditional Anglican position, the Affirmation of St Louis was necessarily in the nature of a manifesto which remained to be translated into action. Among the problems which it could not begin to solve was the difficulty that no single diocesan bishop had declared himself unequivocally prepared to leave ECUSA to throw in his lot with the Concerned Churchmen; and one cannot continue to be an Anglican without a validly consecrated bishop to whom one owes allegiance. One priest, James Mote of St. Mary’s, Denver, Colorado (the first parish to sever relations with ECUSA) was elected already at St Louis by members of the provisionally formed new Diocese of the Holy Trinity to seek episcopal consecration at the hands of any willing
bishops of the Anglican Communion, and over the next few months three more priests were similarly elected by newly-formed provisional dioceses. In the inevitably fluid situation of the day, these dioceses were often little more than loose associations of congregations and groups of laypeople sprinkled haphazardly across an area the size of Europe, linked only by personal contacts and historical accident without regard to geographical considerations. Congregations in New Jersey owed allegiance to the same bishopelect as parishes in California, whilst other parishes in California were associated with Canadian parishes in a different provisional diocese. Defence of the common faith rightly took precedence over administrative tidiness. Nevertheless, by the end of the year arrangements had already been made for the consecration of the four bishopselect at Denver, Colorado, in January 1978. Four bishops in Anglican orders were expected to be the consecrators: Albert Chambers, Paul Boynton (retired suffragan of New York), Francisco Pagtakhan of the Philippine Independent Church and Mark Pae of the Anglican Church in Korea. Relentless pressure brought to bear by the bishops of ECUSA and their allies who were determined, in particular, to smother opposition to the ordination of women, brought about a crisis in Bishop Boynton’s already poor health, and he was near to death at the time of the consecrations. Bishop Mark Pae similarly succumbed to pressure, and felt obliged to absent himself, although in accordancewith the Canons of the Council of Chalcedon he signed a ‘letter of consent’ to the consecration of his old friend Dale Doren, formerly an archdeacon in Korea, one of the bishops-elect. Accordingly, on January 28th, 1978, Bishop Doren received the imposition of hands from Bishops Chambers and Pagtakban, and then joined in consecrating Bishops James Mote, Robert Morse and Peter Watterson. The subsequent persecution of Bishops Chambers and Pagtakhan for their part in the consecrations was a singularly unedifying lesson in vindictiveness on the part of Primates of the Anglican Communion who favour the ordination of women. It was also deeply to be regretted that Archbishop Coggan pointedly failed to invite the new bishops to participate in the Lambeth Conference later that year, ostensibly on the grounds that the invitations had already been sent out some time before. In the event, the Lambeth Conference gave way before determined lobbying and passed a resolution (on political rather than doctrinal grounds, according to Bishop Reeves of New Zealand) accepting as a fait ac-
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compli the existence within the Anglican Communion of women in priest’s orders, without any serious debate whether such orders could possibly have any validity or theological justification. For most of the continuing Anglican clergy in North America this had been the crucial issue causing them to repudiate their allegiance to ECUSA, although the laity would perhaps have given still higher priority to the supplanting of the traditional Book of Common Prayer. Convinced of their own position as the true Anglican Church in North America, however, the newly organised dioceses were already growing rapidly in numbers, and at the time of the Lambeth Conference there were upwards of two hundred congregations. Many of these were former parishes of ECUSA which placed themselves, complete, under the jurisdiction of one of the new continuing Anglican bishops. In almost every such case, the former ECUSA bishop of the parish promptly sued the congregation for possession of all its property, despite the fact that the buildings and equipment had in most instances been provided by the congregation itself in quite recent years. Very few continuing Anglican congregations today still retain their old churches, although many, in no more than three years, have already managed to acquire fresh buildings, whilst others worship in borrowed churches, hotels banqueting rooms, disused schools, private houses and all manner of improvised accommodation. Yet the prevalent attitude reflected in parish bulletins from all over U.S.A. is one of immense confidence and joy, and of relief at release from an unbearable burden of conscience. Giving has to be truly sacrificial on a scale inconceivable to parishioners of the Church of England, and the clergy often travel hundreds of miles a week to scattered congregations whilst themselves living on perhaps no more than half the stipend they enjoyed a few years ago in ECUSA. It is sad to have to report, however, that although the parishes as worshipping, praying and evangelising groups are in great good heart, and continue to grow and gather strength, the scene at diocesan and national level is less happy. Few states contain more than four or five congregations, and the tensions of the situation and the geographical isolation of parishes readily conduce to the adoption of local expedients which are administratively unacceptable elsewhere in the Church, and it is a fact of life that people sufficiently firm-minded to stand up to the whole weight of the old Episcopal Church do not give in easily to what they see as misguided opposi-
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tion from their fellow continuing Anglicans. Above all, American continuing Anglicans have learnt from bitter experience over many years to distrust episcopal politicians, and their new bishops cannot easily meet at one and the same time the demands of their own lay people on the one hand and those of their brother bishops on the other. From these roots spring the dissensions reported in the English press. Sometimes the discord is exaggerated, not seldom it is misinterpreted, but often the reports are only too well justified, and the divisions and defections undoubtedly do weaken the cause as a whole. No precise figures are available, but upwards of twenty disillusioned Anglican congregations, as well as a considerable number of individual priests and laypeople, have been lost to the Orthodox Churches, to the Old Catholics, to Rome and to other bodies over the past three years. A small group of half a dozen parishes early went their own way and formed themselves into the ‘pro-Diocese of St Augustine of Canterbury’, achieving a notoriety unjustified by their size through their efforts to obtain Uniat status as the price of their submission to the Holy See. A few priests of SSC (i.e. the Society of the Holy Cross) have been negotiating rather more significantly, but, despite skilful presentation of their very limited success, have obtained no concessions from Rome which have not been available in the past for example to Swedish Lutherans. Still today the situation within the continuing Anglican movement is far from stable, parishes and individuals switching allegiance within the continuing Church disconcertingly. The basic problems broke surface as early as the second General Synod at Dallas, Texas, in October 1978. At the risk of oversimplifying a great many highly complex issues, one may identify the fundamental problems as constitutional ones. Most of the parishes in California wished to retain the organisational framework and canons of ECUSA, save for the intrusive contentious provisions of recent years, according to their bishops a degree of authority similar to that enjoyed by their English counterparts. Parishes elsewhere insisted on a greater degree of constitutional control of the bishops by the laity of the Church, and a massively ponderous and detailed constitution, dealing with every foreseeable and unforeseeable contingency, was laid before the Dallas Synod. The ensuing uproar threatened the entire proceedings with collapse. Then, in a remarkable but regrettably fragile demonstration
of solidarity, the constitution was carried unanimously but only ‘provisionally’. The interpretation of the result of the vote proved to be a major source of subsequently renewed contention. Broadly speaking, Bishop Morse has carried with him his largely Californian diocese, which continues to flourish with a minimum of constitutional provisions. Bishop Watterson, on the other hand, who hoped to achieve a comparable result in his own diocese (principally in Florida and Georgia), has seen his parishes slipping away from him, one by one, into the camp of the non-Californian majority; but both bishops have steadily refused to ratify the Dallas Constitution and have largely ignored further appeals for unity from the other dioceses, all of whom ratified the Dallas Constitution under which they took the name ‘Anglican Catholic Church’. Both bishops also absented themselves from the second General Synod at Indianapolis in 1979, and indeed convened a rival Synod at Hot Springs, Arkansas, a few days earlier, claiming for the participating dioceses the exclusive status of the continuing Anglican Church in North America. Meanwhile, the dioceses bound by the Dallas Constitution had organised themselves on a more nearly territorial basis, and were committed to completing the redrawing of diocesan boundaries along strictly territorial lines by the autumn of 1980. Their aim was to ensure that no actual or potential continuing Anglican should be without reasonable episcopal pastoral care. To this end they have worked steadily towards the position finally established at the third General Synod in Mobile, Alabama, in October 1980, whereby the whole of the U.S.A. is divided into eight dioceses or potential dioceses. Even now, however, there are continuing Anglicans whose nearest bishop may be no nearer than two thousand miles away, and episcopal oversight of even the smaller dioceses presents a formidable problem in terms of time, energy and money it would seem, indeed, that if continuing Anglicans are not to be left by their bishops isolated, lonely and discouraged, the currently envisaged number of eight bishops represents the irreducible minimum. In fact, the number of parishes in each diocese under this arrangement is not unduly small as compared with a great many dioceses of ECUSA, or even, be it said, with dioceses of the Episcopal Church in Scotland, though in both these cases the actual area of the dioceses is tiny compared with that of the dioceses of the Anglican Catholic Church. ‘More bishops, nearer to the people’ has been the policy, and one could
wish that it were applied to our own English situation, where diocesan bishops perforce spend far more time as ‘committee men’ in London or as administrators in their diocesan headquarters than allows them to fulfil their fundamental role as pastors personally known to their clergy and, still more, to their laypeople. It is noteworthy that every one of the continuing Anglican bishops in North America retains and intends to retain his own parochial cure, and has no ‘cathedral establishment’ whatever. The policy of increasing the number of bishops nevertheless brought sharp opposition from Bishops Morse and Watterson, who both refused to take part in the consecration of bishops for the new dioceses and also refused to recognise them or their dioceses when they had been consecrated, on the grounds that the four bishops consecrated together at Denver in 1978 had given a solemn undertaking not to act in this matter except by unanimous consent. The division of the entire U.S.A. into dioceses of the Anglican Catholic Church by the Mobile Synod was therefore by no means an irenical measure, although it is not easy to suggest any practicable alternative solution to the problem which had to be faced in Mobile. In the meantime the situation had been further complicated, in some ways helpfully but in others less so. by the formation of a continuing Anglican diocese in Canada. Here the movement grew more slowly than in U.S.A., doing its best to remain on close terms with both the main American groups but, true to its own historical traditions, refusing to commit itself to a written constitution. The Canadian dioceses finally came into being with the consecration of Dr Carmina de Catanzaro to be its first bishop in April 1980; and it was heartening to note that the consecrating bishops included not only Bishops Morse and Watterson, but also four bishops from the Anglican Catholic Church in USA as well as no less than three bishops from outside North America, bishops of the Philippine Independent Church whose orders derive in undisputed succession from those of the Anglican Communion. The participation of the rival American bishops at least removed any doubt of de facto ‘communio in sacris’ among all the main groups of continuing Anglicans in North America, although there has subsequently been a good deal of bickering concerning the technical constitutionality of this participation. Much water must flow under the bridges before all recrimination can finally be laid to rest, and it
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is deplorable that in the last few weeks of 1980 Bishop Doren resigned his see on the grounds that the Anglican Catholic Church had become too exclusively ‘catholic’ in its stance. He has formed his own ‘splinter church’ of just two parishes, quaintly styled ‘The United Episcopal Church of North America’. On the other hand there are vigorous and active groups working unremittingly for the reconciliation of the two main bodies. In Los Angeles there even exists a Deanery (i.e. rural deaneary in English terms), officially recognised by both parent bodies, embracing three parishes of the Anglican Catholic Cliurch and six from Bishop Morse’s jurisdiction. There is also a fairly persistent ground-swell from the parishes pressing for an end to division. One recalls that ECUSA was brought forth with much dissension and faction in the years following the American Revolution, but achieved both unity and a fairly high degree of harmony within decades. Meanwhile, amid the continuing ebb and flow, the eight dioceses of the Anglican Catholic Church are still gaining ground, numbering now some two hundred parishes, varying greatly in size but with an average committed membership of perhaps twenty or thirty families apiece. The dioceses of Bishops Morse and Watterson have upwards of a further thirty parishes between them, those in California being the more numerous and counting among them many of the largest and most affluent of all continuing Anglican parishes. The Canadian diocese has about a dozen congregations, among them at least one of French-speaking Anglicans. The crucial fact is that all these are Anglicans with whom traditional English Anglicans share a common faith and conviction no longer to be found among many of our fellow members of the Church of England, and a church order which no longer obtains in several areas of the Anglican Communion. As Bishop Robert Mercer CR of Matabeleland continues to reiterate, it is with these continuing Anglicans, rather than with the churches in Canada and USA which are still members of the Anglican Communion, that we should be in communion. One wonders, indeed, just what the ‘Anglican Communion’ stands for as it is today. I, for one, have no doubt that the continuing Anglicans in North America are precisely what they claim. to be: the true faithful remnant of the Anglican Church in that continent. I pray that their bold stand may in due course be recognised by Anglicans throughout the world. They have suffered much, but they remain unshaken in their loyalty to the faith of our forebearers.
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SUICIDE PREVENTION: ANYONE CAN HELP Fr. Jimmie Dean, Church of the Holy Family, Casper
In 1967, I was a rookie on the Casper Fire Dept. We were called one day to a medical assist. That's all the information we had. When we got to the address we saw a man with a bloody face being helped out of the house. I thought he must have been severely beaten or taken a bad fall. We learned later that he had shot himself with a smll caliber pistol and that he would survive. I thought about him several times over the years and wondered if he recovered from his mental suffering and if soif he was able to function phisically. Eight or so years later I was helping a building contractor on my days off One day on the jobsite the general contractor introduced me to a plumber he had just hired. One side of the plumbers face was disfigured and one eye was sunken. I instantly remembered his name from the incident report from years earlier. I was uneasy meeting him face-to-face after seeing him in such a sad situation and thinking about him off and on for years. We worked together on several jobs and he seemed happy and was enjoyable to work with. We laughed a lot together and of course the past was never talked about. I doubt that he ever knew I was on the call when he attempted to take his life. Now: January 2016, as a volunteer with Hospice, I was invited to attend a suicide prevention presentation. I accepted the invitation but have to admit I wasn't eager to go but thought I should. The "S" word is not a comfortable word to say or hear. The speaker was a man in his late 60's who had attempte suicide himself He was very easy to listen to and was at ease himself and that helped me relax. (By the way he is my neighbor and just walked by my house with his dog not more than a minute ago at this writing. Strange things do happen don't they?) The presentation was about 11/2 hours long and am glad I went. I thought the subject would be a good idea for a church function, so I asked the speaker if he would come to our church sometime. He said "of course." He had spoken many times at churches, detention center and many schools. We set the date for Feb. 28 after Mass preceded by a chili brunch. There were about 30 people in attendance. I'll put the bottom line first. We learned that
ANYONE may find themselves in a position to prevent suicide. We were encouraged to learn, remember, and ACT if necessary. What we need to remember is Q.P.R. 1. Question a person about suicide 2.Persuade the person to get help 3.Refer the person to the appropriate resource
QPR is not intended to be a form of couseling or treatment but is intended to offer hope through positive ACTION. QPR is intened to teach those who are in a position to recognize the warning signs, clues and suicidal commumcations of people in trouble to ACT vigorously to prevent a possible tragedy. Since it is impossible for doctors, counselers, and mental health professionals to know everyone who needs help, the answer to the question: WHO NEEDS TO KNOW QPR? EVERYONE QUESTION: Should only a professioI person ask such delicate question? NO. It's everyone's responsibility. Anyone who cares to ask the question about a person thinking of taking their life will do it a kind and considerate manner. Also important: Be a good listener. PERSUADE: Someone to get help. Listen and show that you care. They will know that you do. Ask them if they will go with you to a professional to get help. If they agree, it is likely that you have already made progress. REFERRAL: The best referral is when you personally take the person to a mental health provider or appropriate professional. The next best is when the person agrees to see a professional and you know they actually kept the appointment. The third best is getting the person to agree to accept help even if it is in the future. FINDING THE COURAGE TO ACT REACH OUT DON’T WAIT DO SOMETHING This is a short summary of the presentation and literature available to assist in suicide prevention. There are numerous suicide organizations in your area and I’m sure someone would be willing to oome to your parish or organization to present you with more details on how a non-professional might make a difference. The following quote is not only appropriate relating to suicide prevention but also in our every day lives as Christians. “THE BITTEREST TEARS SHED OVER GRAVES ARE FOR WORDS LEFT UNSAID AND DEEDS LEFT UNDONE” ~HARRIET BEECHER STOWE.
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