Anglican Church in the Philippines (Traditional) Inc.

Ordination of Rev. Rosendo T.Sillero to Diaconate in Dumaguete City

2009-11-06T00:30:00.000-08:00

Note: It's ONLY Rev. Rosendo T. Sillero that was Ordained into the Diaconate last Oct. 31st in Dumaguete City.

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2009-10-31T19:27:00.000-07:00

Reformation Day

Reformation Yes, Rome No!

Bishop Robinson Cavalcanti (*)

The calendar of the Brazilian Book of Common Prayer (LOCb) of the Diocese of Recife – and of the majority of evangelical churches in our country – registers today as the day in which we commemorate the Reformation. This year we celebrate 500 years of the birth of John Calvin, and we’re reminded of the fact that the Protestant Reformation of the 16^th. Century was one of the most important chapters in the History of the Church, and that october 31^st. 1517 was one of the most significant days since Pentecost. The protestant community, ever growing in Latin America owes its existence to the sacrificial work of missionaries in the 19^th, and 20^th, centuries, who were motivated by the conviction and message of the Reformers. The denunciation of and break with the “errors and superstitions” within Christendom, the affirmation of the supremacy of Holy Scripture - which all should have the freedom to read - the recovery of the apostolic message of salvation exclusively by Grace received through faith in Jesus Christ as Lord and Savior, and the universal priesthood of all believers, comprise a genuine treasure, valuable and non-negotiable.

Latin America, home on the one hand to traditional, nominal and syncretistic Christianity, is, on the other hand, a creedal continent. Its protestant component is almost entirely orthodox, and continues to believe that the errors and doctrinal distortions of non-reformed branches of the Church in the East and West remain unacceptable. We appreciate the spiritual suffering of Christians that live in the developed West, marked as it is by the destructive influence - both spiritual and moral – of revisionist Liberalism, and we affirm our solidarity with those Christians. In our continent, Liberalism was brought to us, principally from the Roman Church, via Liberation Theology. Of the six hundred thousand people who leave the Roman Catholic Church in Brazil each year, the vast majority do not become secular or join non-Christian religions, but, by the liberating experience of new birth, convert to Christ in reformed churches, in both traditional and Pentecostal contexts.

As Brazilian Anglicans, we look to the memory of the blood of the martyrs, to Cranmer, Latimer and Ridley, and also to the example of those passionate pioneers, reformed missionaries in our country like our first bishop Lucien Lee Kinsolving. The crisis which Anglicanism currently faces will not be solved by returning to the other side of the river Tiber, but by crossing the bridge of the river Cam(bridge), to get back to the impassioned debates of the White Horse Tavern. We must become more, not less protestant. Reformation, yes: Rome, no! “Almighty Fortress is our God!”.

2009-10-29T20:40:00.000-07:00

Thursday, October 29, 2009

DUIN: Anglicans wary of pope's invite

Julia Duin

More than a week has passed since Pope Benedict XVI put out a call for disgruntled Anglicans to cross the Tiber after a nearly 500-year separation.
Some are calling this an open door. I see it as Pandora's box. It raises myriad tricky questions that hopefully will be answered with the Vatican's release of Apostolic Constitution, the document that will spell out the details of how whole congregations, even minidenominations along with their bishops, can transfer their allegiance.
Numerically, it's tough to tell how many may take the pontiff's offer. At the initial press conference, Cardinal William Levada, the Vatican's chief doctrinal officer, estimated 20 to 30 bishops along with groups of "hundreds" of laity would switch over. Archbishop Augustine DiNoia, who was also at the press conference, said the number of bishops was closer to 50.
But the bishops who want to defect all seem to be overseas, notably in Britain. The reaction on this side of the pond has been cool.
"The pope has invited Anglicans to join him, sort of," said the Rev. Larry Johnson, the bishop of Virginia for the Anglican Church International Communion, an 800,000-member group that includes former Episcopal clergy. "In reality, it appears he has made only slight provision for us. What I understand is that our people will be accepted fully, but bishops will be what is called "ordinariates" or "personal prelates."
He adds, "Anglicanism as we know it will have no place in the Roman Catholic Church. The pope has called the people while only vaguely accepting their leaders."
And which elements of the Anglican liturgy will these converts will be allowed to retain? Anglicans have multiple versions (1662, 1928, 1979 to name a few) of their Book of Common Prayer. Will they have to accept Roman Catholic theology on transubstantiation (the bread and wine really becoming the body and blood of Christ), on papal infallibility, on the bodily assumption of the Virgin Mary into heaven, not to mention the doctrine of the Immaculate Conception, which holds that Mary was born without sin?
Scanning the remarks by various continuing Anglican groups - the ones who have left the Episcopal ChurchRome - I see a lot of negativity. and who presumably would be most apt to go to
The Rev. Robert Hart, priest-in-charge of St. Benedict's Anglican Church in Chapel Hill, N.C., noted that Anglicans converting to Catholicism would lose their bishops. Their new head would be selected by the Vatican, not elected, as has been the Anglican/Episcopal custom.
"In the 'pray, pay and obey church,' your bishop will be appointed - maybe even someone with an Anglican past if you can find a celibate clergyman, and one hopes, a clergyman who is cream of the crop," he wrote.
Also, although Rome accepts Anglican baptisms as valid, will the new converts have to be re-confirmed because the Anglican/Episcopal prelate who originally confirmed them was not a bishop in the eyes of the Catholic Church?
And will Anglican-turned-Catholic priests have to be re-ordained? Will they be limited to these Anglican-rite parishes or allowed to minister in other Catholic churches?
The road from Canterbury to Rome still has some potholes in it.

The APA Statement on the Vatican Announcement

2009-10-28T00:10:00.000-07:00

Monday, October 26, 2009

APA Statement on the Vatican Announcement of October 20, 2009

From the Office of the Presiding Bishop,
The Most Rev. Walter H. Grundorf, D.D.
October 26, 2009

The Anglican Province of America (APA) welcomes with hopeful interest the Note of the Congregation for the Doctrine of the Faith about Personal Ordinariates for Anglicans entering the Catholic Church. It has opened a way for persons who are currently Anglicans to enter into full communion with the Roman Catholic Church while retaining elements of Anglican liturgy, spirituality, theology, discipline and ethos. This remarkable decision demonstrates on the part of the Roman Communion a recognition of the integral virtues of historic Anglicanism. These characteristics can serve to be a gift to the wider Catholic and Apostolic Church. The new structure proposed by the Roman Communion is a fruit of the prayer and labor of faithful souls who for over a century have devoted themselves to such a form of reconciliation. While many in the Continuing Anglican movement may not avail themselves of this new ecclesiastical structure, the APA awaits with anticipation more information, which will give it a greater opportunity for consideration and reflection.

Our Province remains grateful to Almighty God for the positive relationships which have existed and continue to exist between the Roman Catholic and Anglican traditions. Traditional Anglicans possess in common with the Roman Communion the essentials of the Catholic Faith, including the canonical Scriptures, the universal Creeds, the Seven Sacraments, the male character of the Apostolic Ministry of bishops, priests and deacons, and traditional Christian teaching and doctrine concerning Holy Matrimony. We share what Pope Paul VI and Archbishop Michael Ramsey called in 1966 a Faith “founded on the Gospel and on the ancient common Tradition.”

Our differences over the role and authority of the papal office, the infallibility and universal jurisdiction of the Pope as defined in the decrees of the I Vatican Council of 1870, the 1854 and 1950 dogmas regarding the Blessed Virgin Mary, the validity of Anglican Orders and Apostolicae Curae will require further intensive and deliberate dialogue. Nevertheless, we anticipate a deepening relationship and collaboration with the Roman Catholic Church as a result of the new Apostolic Constitution about to be promulgated, a Constitution we are eager to read, evaluate and prayerfully consider.

We commit ourselves to fervent prayer for all those who will follow the path now created by the See of Rome, as we pledge to continue our prayer and work with Roman Catholics everywhere for the visible unity of Christ's One, Holy, Catholic and Apostolic Church.

1 comments:

Joe said...: That is one of the best responces I have read yet!; 9:22 AM

2009-10-25T03:12:00.000-07:00

The Latest Anglican Divide

The Pope has invited Anglicans to join him. Sort of. In reality it appears he has made only slight provision for us. What I understand from my readings about the subject is that our people will be accepted fully, but bishops will be what is called "oridinarietes" or "personal prelates."

As bishops, that is not perhaps our major concern! What about:

1. Our vows. We took vows as Anglicans, will we now renounce those vows if we go to Rome?

2. Our spiritual guides. Can we dismiss the Articles of Religion, or the Canon of the 1928 Prayer Book

3. Our faithful. A shepherd must serve the entire flock. As Anglican bishops go to Rome, what happens to the remaining sheep?

4. If we are married? It is not yet clear whether a married Anglican bishop would ever become a bishop in the Roman Catholic Church.

5. Sheep stealing? Dare I say this? The Pope has called the people while only vaguely accepting their leaders. This appears to be sheep stealing, regardless of his claim to the contrary.

A personal concern: As a member of the Armed Forces, I took an oath to defend the United States’ Constitution. What I understood as young Marine was that an oath has no expiration date. How would swearing allegiance to a foreign sovereign jibe with that?

Disgruntle Anglicans have for years been going to Rome individually; so have some priests and bishops.

After so many years of conflict and divide in the Anglican Church, I understand the initial enthusiasm that has burst forth in the Pope's move to accept Anglicans. It is as if there has been a collective sigh of relief from the entire body “now we will finally be united.”

But nothing could be further from the truth. There will be "no compromise" regarding our liturgy; Anglicans will be allowed to use only bits and pieces. We would give up the Articles of Religion, the Canon of the American Prayer Book. If accepted, priests and deacons would have to be re-ordained. Bishops would be "ordinaries" or "personal prelates" and if approved, re-consecrated. All would be based upon whether or not they accepted the canons and traditions of the Roman Catholic Church.

These new vows would cause us to forsake the Anglican Faith.

As Anglicans, we have a heritage as ancient as that of Rome. We have a Faith as rich and beautiful as any God has ever placed on this earth. The Anglican Way is as unique as any in the history of civilization. Anglicans have always taken their faith with them and given it to those who would abide and listen. There are millions of Anglicans in India, Philippines, Solomon Islands, Africa, the Caribbean, Mexico, South America and in many Muslim nations to name a few. All remain traditional, conservative, Bible believing, evangelistic and motivated to serve Jesus Christ. It seems we are more successful in these places than here in the USA.

What are the reports from our ACIC bishops? The feed back from the American ACIC Bishops is that none desire to accept the offer of the Pope.

On behalf of ACOVA, what I would propose to the Pope is that we come “along side” each other, developing a similar relationship as exists with certain Orthodox churches. We have the same beliefs on the major moral issues. Our Declaration of Principles is clear on this. It could be a very simple thing. For example, he, the Bishop of Rome, and I, the Bishop of Virginia, would determine to communicate and celebrate the Mystery of the Holy Communion together.

As Anglicans, we already offer communion to Roman Catholics if they attend our services, but Rome does not allow the reverse. We accept those who convert if they have been confirmed without having them be confirmed again. The Roman Church does not.

One half of my proposal is, therefore, already met. In view of the Pope’s understanding of the pain that has existed so long in the hearts of Anglicans, I extend my hand, asking that the Pope not further the divide, but strengthen the communion.

Until then I will continue to honor the oath as Anglican bishop with full knowledge that the road is not easy. The Anglican mission is vital and necessary and will continue to be until Jesus returns. I cannot give up the trust that God has given me as His bishop. Abandoning the mission is not an option.

In Christ's service, I am

Your obedient servant,

++Larry Johnson

2009-10-20T23:08:00.000-07:00

The Anglo-Papalist Ordinariate

The new 'ordinariate' for Anglican Papalists today erected by the CDF offers the greatest hope to those currently of the Anglican obedience who desire to enter into full communion with the See of Rome, and is undoubtedly a fruit of the prayers, longings and labours of many holy and faithful souls who for over a century and a half have devoted themselves to this cause. It is undoubtedly the fulfillment of the highest aspirations and deepest desires of a not inconsiderable number of Anglo-Papalists since the heady days of the Catholic Revival. Let us certainly pray for those who will seek to enter the Roman Communion by the path which has now been paved for them by Pope Benedict XVI. In terms of ecumenical activity, the establishment of the ordinariate may be the most momentous event since the sixteenth century Reformation.

This news is indeed fascinating and compelling, and will undoubtedly be equally fascinating to watch unfold in the days and weeks ahead. But it must be said that we should very much doubt that many in the orthodox Continuing Anglican movement will avail themselves of this new constitutional structure in the Roman Communion, as our priests and people are generally not inclined or disposed to accept the Papal Claims and Dogmas and have no affinity with Papalism. We should confidently assert that most of our Continuing Churchmen repudiate the I Vatican Council of 1870 and so find no overwhelming attraction to this new offer. Papal Infallibility and Papal Universal Jurisdiction, combined with Rome's rejection of the validity of Anglican Orders and its assertion of the de fide and salvific character of the Marian Dogmas, is altogether a situation most Traditional Anglicans will find simply too difficult to accept. Assuredly, for most Continuing Churchmen, the observance of the creation of the new body will be intriguing, but academic, detached and remote, and likely nothing more. We shall be 'observers and by-standers' during the process to come.

In the meantime, we await with hopeful expectation what yet may come from dialogue with the Orthodox Church in America and what relationship may yet emerge between Eastern Orthodox Christians and us, the original Catholics of the Anglican Rite.

In short, as riveting as it is, the new Anglo-Papalist entity will not affect most Continuing Anglican jurisdictions in any direct way, save the Traditional Anglican Communion. But in all love and charity let us pray fervently for those who will now swim the Tiber in this fashion and wish them well in their journey of faith, love, hope and conscience.

It could be argued that Pope Leo XIII was partially prophetic in his declaration of September 1896, in that Holy Orders now conferred in several provinces of the Lambeth Anglican Communion are in many places invalid due to the invalidity of ministers of episcopal consecration and priestly ordination - that is, women who purport to be bishops or men purportedly consecrated to the episcopate by women. In those cases Apostolicae Curae is undoubtedly correct, but not for the reasons identified by the Roman Pontiff. It is not the defect of intention or form, but defect of minister, which renders such ordinations invalid. Subsequent to 1896, all of the world's Anglican bishops, from 1932 in England and 1946 in the USA, have received episcopal consecration in a line from the Old Catholic Churches of the Utrecht Union, which are held by Rome to be undoubtedly valid.

The infusion of Old Catholic Orders, coupled with the use of the 1662 Anglican Ordinal (which Ordinal was not condemned by Apostolicae Curae but in fact was rather asserted by Leo XIII rightly to acknowledge each Order being conferred in each ordination rite), created a situation never envisioned by Leo in the nineteenth century. We should remember it was the 1550 Edwardine Ordinal, not the 1662, which was claimed to have a defect of form. Every living validly-ordained Anglican bishop and priest now possesses Orders from a source that Rome is compelled, at least theoretically, to recognise as valid.

In our own case, Bishop Grundorf was initially consecrated by bishops of the English Matthew Old Catholic line in 1976 before he was conditionally consecrated by Anglican Communion bishops in 1991, thus settling this issue for us permanently. But Apostolicae Curae, it has been said rightly by others, is the second Galileo case, and presents a neo-scholastic theology riddled with inconsistent leaps of logic and largely devoid of patristic sacramental theology, as was amply demonstrated by the Archbishops of England in their Responsio of 1897, Saepius Officio. I for one have moral certainty that Anglican Orders have always been valid since the Reformation: Accipe Spiritum Sanctum!

Even if Apostolicae Curae were correct in its claim of defective form and intention for the Anglican Ordinal, Apostolic Succession undoubtedly was restored with Old Catholic co-consecration, even if the sacramental form utilised by the Old Catholics is not the one identified by Pius XII in 1947. But, of course, I hold Leo XIII was misled and misinformed by some members of his commission and was incorrect in his judgement of 1896. Four of the eight theologians of the 1896 commission held Anglican Orders were valid, but they were ignored principally in favour of Cardinal Vaughn of Westminster, who proposed to the Pope that the condemnation of Anglican Orders would lead to a mass exodus of Anglo-Catholics from the Church of England into the Roman fold. He too was incorrect and misjudged the situation.

All that being said, the position of the APA, the Anglican Church in America, the Anglican Province of Christ the King and some other Continuing Churches regarding validity of Orders is that of Saint Augustine of Hippo: where valid matter, form, minister, intention and subject are unquestionably found, the ordination in question is valid. This means that as long as male bishops consecrated by male bishops in an unbroken succession ordain male priests and deacons or consecrate other male bishops, using the laying on of hands and prayer for the gift of Holy Orders in a recognisable ordination rite, the Orders are always valid. Thus, we receive in Orders male bishops, priests and deacons from the Episcopal Church or other Lambeth Anglican Communion churches, so long as it can be substantiated that their ordaining prelates were male, consecrated by males.

The 1979 American rite, although certainly leaving much to be desired, is essentially a valid ordination rite and is accepted as valid by the APA, for the 1979 rite contains the necessary essentials of ordination.

Usually only in cases where the ordaining bishop's succession is in doubt does the APA require ordination sub conditione. Sacramental intention is actually the simplest of all the necessary requirements for valid ordination, for the only necessary intention is 'generally to do what the Church does,' that is, to ordain bishops, priests and deacons as the Church has always done. One does not have to intend what the Church intends, but merely to do what the Church does.

A bishop may have in his mind and heart an heretical or schismatical intention or understanding of the sacraments, even of Orders, or may belong to a communion or sect that holds officially to false doctrine, even concerning the sacraments, and still validly ordain, so long as he intends seriously to perform the rite as practised by Christians or as instituted by Our Lord. As long as one intends in a general way to ordain according to the mind of Christ, or the New Testament Church, or the true Church, or God's will, the ordination is valid.

This is because the intention necessary for valid ordination is expressed ritually, exteriorly, in the rite itself - and thus ordination is always valid when a valid rite is used. A valid bishop and subject and a valid rite effect a valid ordination. The problem now is that under Mrs Jefferts-Schori 'bishops' are ordained who are not bishops for lack of a valid minister of consecration. So we must do our homework to ensure that the ordaining bishop in every case is in fact a bishop.

Most Continuing Churches follow the historically Augustinian-Western approach to this subject. I should deem the practice of some other Continuing Churches, the Polish National Catholic Church and Eastern Orthodoxy to be Cyprianic in origin.

It is indeed difficult to know exactly how far an ecclesial body has to go into heresy, even heresy regarding Holy Order, before its sacramental intention, the ritual ecclesiastical intention of a Church as a corporate body, is rendered null and void. The Anglican precedent would maintain that such a corruption would have to be of the most extreme and severe kind. The Arians presumably had valid orders, as do Nestorians and Monophysites today, but, of course, their heterodoxies are Christological and not directly sacramental. The Episcopal Church presents an almost unique situation of being a Church having had Apostolic Succession that has introduced a heresy targeting specifically Holy Orders (and, by relation, Christian anthropology in general, as we have seen with the homosexualism and deconstruction of Matrimony crises). There are few examples of this particular kind of error in history of which I am aware, for most sects that strayed over time from orthodoxy as far as TEC eventually abandoned altogether even the semblance of Holy Order - I think of the Montanists, Albigensians, Cathari, and other sects of a gnostic orientation. Such abandonment of Order is now inevitable for the Episcopal Church. TEC will follow suit and has initiated the process of eliminating the Catholic priesthood one ordination at a time.

Even the protestantising 'heresies' of Archbishop Cranmer and his associates, which are said to have denied the mediatorial-sacrificial character of the priesthood and in some cases even sacramental grace in ordination, did not destroy the valid intention of the Church of England, for the Preface to the Ordinal and the Anglican Rite themselves ensured the necessary transmission and preservation of the essentials of Holy Order by establishing the intention of the whole Church. What matters is the intention of a Church openly declared and expressed in the liturgical rite and action of ordination.

The private opinions of Archbishop Cranmer and friends did not eradicate the necessary intention because the rites used were and are valid. In such a case heretical opinions may exist subjectively - but the valid rite confects objectively. Otherwise no one could ever know or have any assurance or guarantee whatever that any sacraments at any time were valid, and that state would thwart the very purpose for which the sacraments were instituted: the efficaciousness of the sacraments is given by Our Lord through the covenantal signs of grace, not through the personalised or interior beliefs of the celebrant. Thus when the sacrament is celebrated according to the Church's rite with the Church's mandated essentials as given by Our Lord and the Apostles, the sacrament is valid.

If we go too far in our requirements concerning sacramental form and intention in ordination we may fall into Leo XIII's trap, but we must maintain the irreducible minimum of what is actually required by the Church for the valid conferral of the Church's own Apostolic Ministry. Even the Episcopal Church and the 1979 rite officially intend to continue both the Apostolic Ministry of bishops, priests and deacons as received by the historic Catholic Church, and the transmission of the grace of Holy Order. But in practice a defect of ministers and subjects breaks the succession in many places.

I would assert that to lose the grace of ordination a Church must so corrupt an ordination rite that one of the essential requirements for validity has been eliminated. Where the sacraments are concerned, the Church always takes the safer course and requires a certitude for the validity of sacraments - it would not be permissible for the Church to risk the loss of sacramental assurance and grace for the People of God by allowing doubtful Orders and sacraments to be administered in her communion. Orders are presumed valid when the proper form, matter, minister and subject are present - for then you have intention with them. When one of these necessary elements is in doubt, the only solution is conditional ordination.

For those who may be interested... subsequently our hierarchy was consecrated by Bishops of the Anglican Communion episcopate in 1981 and 1991.

The English Old Catholic Succession from Bishop Arnold Harris Matthew

Gerardus Gul, 8th Old Catholic Archbishop of Utrecht on 28th April 1908 consecrated, with JJ Van Thiel, NBP Spit, and J Demmel, at Utrecht according to the Pontificale Romanum,

Arnold Harris Matthew, Regionary Old Catholic Bishop for Britain, who on 28th October 1914 consecrated at Bromley, Kent,

Frederick Samuel Willoughby, Bishop Coadjutor of the Old Roman Catholic Church, who on 9th July 1922 consecrated

James Bartholomew Banks, who, with James Dominic Mary O’Gavigan, on 28th May 1940 consecrated at East Molesey, Surrey

Sidney Ernest Page Needham, who on 4th January 1945 consecrated sub conditione

Hugh George de Willmott Newman, who, assisted by John Sebastian Marlow Ward and William John Eaton Jeffrey, on 25th August 1945 consecrated sub conditione, at New Barnet,

Joseph K. Chengalvaroyan Chittoor Pillai, Metropolitan of the Indian Orthodox Church, who on 29th December 1968 at Cincinnati, Ohio consecrated

James Hardin George, Junior, 2nd Bishop Primus of the American Episcopal Church, who on 11th February 1970, consecrated

Anthony Forbes Moreton Clavier, 3rd Bishop Primus of the American Episcopal Church, who on 26th March 1976 in Knoxville, Tennessee consecrated

Walter Howard Grundorf, Bishop Suffragan of the Diocese of the Eastern United States.

The American Old Catholic Succession from Bishop Arnold Harris Matthew

Arnold Harris Matthew in London on 29th June 1913 consecrated

Prince de Landas Berghes et de Rache, Archbishop of the North American Old Roman Catholic Church, who with William Henry Francis Brothers, on 4th October 1916 at Saint Dunstan’s Abbey, Waukegan, Illinois consecrated

Carmel Henry Carfora, Archbishop of the Old Roman Catholic Church in North America, who on 15th August 1943 in San Jose, California consecrated

Frederick Littler Pyman, who on 8th July 1972 in San Jose, California, consecrated

Larry Lee Shaver, who was received into the communion of the American Episcopal Church in March 1975, and who on 26th March 1976 in Knoxville, Tennessee consecrated

Walter Howard Grundorf, Bishop Suffragan of the Diocese of the Eastern United States.

The Old Catholic Consecrators

Following on the intriguing discussion at The Continuum, below is the carefully-researched essay by Father John Jay Hughes found in his 1970 defence of Anglican Orders, Stewards of the Lord:

Whatever view one takes of the criticisms of Apostolicae curae in this book, it is indisputable that the situation envisaged by the Bull no longer exists. In the course of the last half-century bishops recognized by the Holy See as validly consecrated have taken part in a considerable number of Anglican episcopal consecrations as co-consecrators. A majority of the Anglican bishops in the world today, and probably the large majority, can trace their consecration to bishops about whose episcopal character there is no doubt. This has rendered the verdict of Apostolicae curae obsolete by creating a new situation which could not be foreseen in 1896. As exact information about the new streams of succession introduced into the Anglican episcopate in the last half-century is difficult to come by, we present here a brief list of consecrations and of the bishops concerned. Although the information which follows is believed to be accurate in all details, it can make no claim to completeness.

On 28 April 1908 three bishops of the Dutch Old Catholic Church consecrated the former Roman Catholic priest, Arnold Harris Mathew, a bishop in Utrecht. On 29 June 1919 Bishop Mathew consecrated Bishop de Landesberghes et de Rache.1 He was a co-consecrator on 12 January 1915 of Hiram Richard Hulse as Episcopalian Bishop of Cuba. Bishop Hulse, through his participation in numerous subsequent consecrations in the Episcopal Church, appears in the Table of Succession of almost all present bishops of the Episcopal Church in the United States,2 and in the Table of Succession of many of the present bishops of the Anglican Church of Canada.

Subsequent to the establishment of full intercommunion between the Anglican communion and the Old Catholic Church, bishops of the two churches began to take part as co-consecrators in the episcopal consecrations of the other church on a reciprocal basis. Each church recognised the validity of the other's ministry in advance. The exchange of consecrators was not motivated, therefore, by any residual doubts on one side or the other about the validity of the orders conferred in the two churches. The mingling of the two lines of episcopal succession was desired by both sides as a logical consequence of the existing relationship of intercommunion. Old Catholic bishops have acted as co-consecrators at the consecration of the following Anglican bishops:

George Francis Graham-Brown, Bishop in Jerusalem; and Betram Fitzgerald Simpson, Bishop of Kensington, 24 June 1932

Harold Jocelyn Buxton, Bishop of Gibraltar; and Alfred Morris Gelsthorpe, Assistant Bishop on the Niger, 24 February 1933

Geoffrey Francis Alien, Bishop in Egypt(later translated to Derby, England); and Kenneth Charles Harman Warner, Bishop of Edinburgh, 25 January 1947

Robert Wright Stopford, Bishop of Fulham (now Bishop of London); and John Keith Russell, Assistant Bishop on the Upper Nile, 11 June 1955

Stanley A. Eley, Bishop of Gibraltar; John H. L. Phillips, Bishop of Portsmouth; A. W. Goodwin Hudson, Bishop Coadjutor of Sydney (Australia), 25 March 1960

George Christopher Cutts Pepys, Bishop of Buckingham; and Ronald Cedric Osbourne Goodchild, Bishop of Kensington 3, 1 May 1964

In addition bishops of the Polish National Catholic Church, whose orders are also recognized as valid by the Holy See, have taken part as co-consecrators in the consecration of the following Anglican bishops in North America:

United States of America

Harold E. Sawyer, Erie, Pa.; Horace W. B. Donegan, Suffragan (later
diocesan) of New York, 6 November 1946

Lauriston L. Scaife, Western New York, 28 October 1947

David Ernrys Richards, Suffragan of Albany, 19 July 1951

Donald H. V. Hallock, Coadjutor of Milwaukee (two Polish National Catholic
co-consecrators), 10 January 1952

Frederick J. Warnecke, Coadjutor of Bethlehem, Pa., 5 February 1953

William S. Thomas, Suffragan of Pittsburgh, 29 September 1953

John H. Esquirol, Suffragan of Connecticut, 9 April 1958

Charles Packard Gilson, Suffragan of Honolulu, later Bishop of Taiwan, 28 September 1961

Charles Waldo MacLean, Suffragan of Chicago, 14 February 1962

James Winchester Montgomery, Suffragan of Chicago, 29 September 1962

Albert Arthur Chambers, Springfield, Illinois, 1 October 1962

Charles Bowen Persell, Jr., Suffragan of Albany, 9 February 1963

Canada

Walter E. Bagnall, Niagara, 21 September 1949

Frederick H. Wilkinson, Coadjutor of Toronto, 6 January 1953

William A. Townshend, Suffragan of Huron, 30 November 1955

George B. Snell, Suffragan of Toronto, 25 January 1956

Henry R. Hunt, Suffragan of Toronto, 6 January 1960

Harold F. G. Appleyard, Suffragan of Huron, 6 January 1961 4

It is sometimes argued that the participation of these non-Anglican bishops as co-consecrators is worthless because a defective sacramental form was used at these consecrations,5 or because the co-consecrators in the Anglican rite do not join in reciting the words of the essential form, but merely lay their hands on the head of the bishop being consecrated while the form is said by the archbishop or other chief consecrator alone. The assumption underlying the second of these two objections is not entirely correct. The custom at the consecrations in England is for the Old Catholic bishops to lay on hands either with the Anglican bishops or subsequently, and to say, 'Accipe Spiritum Sanctum'.6 To argue, however, that the silent imposition of the co-consecrators' hands in the Anglican rite, while the chief consecrator alone says the form in the name of all, is worthless is to impose upon Anglicans standards which Roman Catholic theologians would not think of imposing upon their own bishops. This argument is like saying that all Roman Catholic ordinations to the priesthood today are invalid because the essential laying on of hands is separated from the utterance of the essential form as defined by Pius XII in 1947. The answer to this objection is that there is a 'moral unity' between the silent and essential laying on of hands and the following prayer which contains the words of the essential form. On the same principles the silent participation of co-consecrators in the laying on of hands in the Anglican rite of episcopal consecration is a 'moral participation' in the essential form, which is said by the chief consecrator alone.7

The second objection, that the participation of Old Catholic and Polish National Catholic consecrators in Anglican consecrations over the last decades is worthless because of the use of an invalid form, may be dealt with even more briefly. The form condemned in Apostolicae curae has not been used since 1662: the Bull deals specifically with the form in use from 1552 to 1662. And we have already noted the opinion of the Bull's principal author, that the form as expanded in 1662 could conceivably be valid.8

The consecrations listed above are of significance not only for the Anglican bishops concerned, but for all other bishops to whom they have passed on their succession, and to the clergy ordained by such bishops. Since the required minimum of three consecrators is normally greatly exceeded at Anglican episcopal consecrations, the bishops who have been listed above have very quickly passed on their succession to others.

The new situation thus created has not yet been the subject of a formal ruling by the Holy See. However as long ago as 1960 Rome took official cognisance of this changed situation by granting to a convert Anglican priest in the United States a dispensation from the diriment matrimonial impediment of major orders so that he could convalidate his putative marriage of many years, which was invalid according to Roman Catholic canon law. This case is especially significant in view of the fact that one of the precedents cited by Apostolicae curae involved 'a certain French Calvinist' who had been ordained priest in the Church of England and, after subsequently entering the Roman Catholic Church, desired to marry. It was decided in 1684 that he had not contracted a diriment impediment to marriage by being ordained in the Church of England, since the ordination was invalid.9 The present author's conditional ordination to the diaconate and priesthood by the then Bishop of Munster, Dr Joseph Hoffner, on 27 January 1968 was based upon the facts set forth in this appendix. These facts form no part of the argument of this book. They are included here merely for the sake of completeness, and because the rather 'mechanical' or 'pipeline' view of apostolic succession assumed here governs the practice of the Holy See, and will continue to govern it until catholic theologians are able to find general acceptance for a reasonable restatement of prevailing notions of apostolic succession. The understanding of apostolic succession here criticised has been correctly described by Roger Beckwith as 'un-Anglican'.10 The present author hopes to see the day when it may be generally regarded as un-catholic as well.

____________________________________

1 Cf H. R. T. Brandreth, Episcopi Vagantes and the Anglican Church, London 1947, 12, 16, and 24.

2 The Table of Episcopal Succession for all living bishops of the Episcopal Church in the United States of America is published annually in The Episcopal Church Annual. Prior to 1952 this work was published annually under the title, The Living Church Annual and contained the Table of Succession of all deceased bishops of the American Episcopal Church as well.

3 Information kindly supplied by the Rev'd Canon J. R. Satterthwaite of the Church of England Council on Foreign Relations. The first of these consecrations, that in 1932, is attested by a lengthy Latin protocol preserved at Pusey House, Oxford, and Lambeth Palace, London, in which the Old Catholic Bishop of Haarlem, Henry Theoroe John van Vlijmen, declares that when laying on hands with the Archbishop of Canterbury and saying the formula, 'Accipe Spiritum Sanctum' he 'formally intended to confer . . . the order of the episcopate according to the mind of our holy mother, the Catholic and Apostolic Church . . . and to impart the same episcopal character which . . . we bishops of the Old Catholic Church possess, that is, the fullness of priesthood with each and every function pertaining thereto and with the faculties inherent in the same, in the precise sense in which the fullness of the priesthood has been understood everywhere, always, and by all.' (Emphasis in original.) The document also states that the reason for the Bishop of Haarlem's participation was 'to mingle as two streams the episcopal succession which has come down from the Apostles, namely that derived through the bishops of the Old Catholic Church and that which has come down through the Anglican hierarchy until the present time.'

4 Information kindly supplied by the Ven. Henry P. Krusen, Archdeacon of Western New York.

5 Cf AODI 192f

6 Information kindly supplied by Canon Satterthwaite.

7 It is interesting to note that the Second Vatican Council conformed the practice at the consecration of bishops in the Latin rite to that of the Anglican Ordinal: henceforth all the bishops present may join with the three consecrating bishops in the laying on of hands. Cf CLit 76.

8 Cf the letter of Cardinal Merry del Val on p 237 above.

9 Cf ANUV 297f

10 Cf Roger Beckwith, 'What are Anglican Orders?': CIRev 53 (1968) 879-84. However see also the present author's 'Ecumenism is a Two-way Street: A Reply to Roger Beckwith': CIRev 54 (1969) 275-80.

2009-10-20T22:44:00.000-07:00

New era begins as Benedict throws open gates of Rome to disaffected Anglicans

By Damian Thompson Religion Last updated: October 20th, 2009

The Pope is offering Anglicans worldwide 'corporate reunion' (Photo: AFP)

This is astonishing news. Pope Benedict XVI has created an entirely new Church structure for disaffected Anglicans that will allow them to worship together – using elements of Anglican liturgy – under the pastoral supervision of their own specially appointed bishop or senior priest.
The Pope is now offering Anglicans worldwide “corporate reunion” on terms that will delight Anglo-Catholics. In theory, they can have their own married priests, parishes and bishops – and they will be free of liturgical interference by liberal Catholic bishops who are unsympathetic to their conservative stance.
There is even the possibility that married Anglican laymen could be accepted for ordination on a case-by-case basis – a remarkable concession.
Both Archbishop Vincent Nichols and Archbishop Rowan Williams are surprised by this dramatic move. Cardinal Levada, head of the Congregation for the Doctrine of the Faith, was in Lambeth Palace only yesterday to spell out to Dr Williams what it means. This decision has, in effect, been taken over their heads – though there is no suggestion that Archbishop Nichols does not fully support this historic move.
Incidentally, I suspect that Rome waited until Cardinal Cormac Murphy-O’Connor’s retirement before unveiling this plan: the cardinal is an old-style ecumenist who represents the old way of doing things. His allies in Rome, and many former participants in Anglican-Catholic dialogue, are dismayed by today’s news, which clears away the wreckage of the ARCIC process.
The Archbishop of Canterbury is unlikely to be pleased, though he was vigorously concealing any displeasure at a press conference this morning. (There was a lot of spin about this decision “arising out of dialogue”.) The truth is that Rome has given up on the Anglican Communion. With one announcement, the Pope has given conservative Anglicans a protected route to union with Rome – and promised that, even once they are members of the Catholic Church, they will be offered a permanent structure that allows them to retain an Anglican ethos.
Thousands of Anglicans who reject women bishops and priests and liberal teaching on homosexuality are certain to avail themselves of this provision. Within a few years, there will probably be “Anglican ethos” Catholic parishes in England and Wales (and one wonders how many conservative cradle Catholics will gratefully start attending Mass there).
Under the supervision of a “Personal Ordinary”, who can be a priest or unmarried bishop, ex-Anglicans will be able to put forward their own candidates for ordination. In the short term, there will be no difficulty in ordaining married former Anglican clergy.
The Vatican would not use the phrase, but this is very close to the setting up of a “Church within a Church”. Yet that is not as unusual as it might seem: Eastern-rite Catholics have their own liturgy and church structures, and in America a small number of ex-Anglicans use service books that borrow from the Book of Common Prayer.
Anglicans will have to request their own “Personal Ordinariate”, to use the Vatican’s clunky term. How might that play out in England? This is just a guess, but the most pro-Roman C of E bishop, the Rt Rev Andrew Burnham, Bishop of Ebbsfleet, could submit a request to Rome. He would be ordained a (married) Catholic priest, and might himself be made “ordinary” (bishop in all but name) of ex-Anglican clergy and lay people who have been received into the Catholic Church together.
This unprecedented canonical structure will affect different countries and dioceses in different ways. But we are not talking about the creation of an “Anglican-Rite” Catholic Church. Although some parishes will want to use the Anglican-usage liturgy, in England many ex-Anglican congregations will be only too happy to avail themselves of the new English translation of the Roman Rite, to be introduced next year.
This is a decision of supreme boldness and generosity by Pope Benedict XVI, comparable to his liberation of the Traditional Latin Mass. The implications of this announcement will take a long time to sink in, but I suspect that this will be a day of rejoicing for conservative Anglo-Catholics and their Roman Catholic friends all over the world.

Tags: Anglo-Catholics, Archbishop Rowan Williams, Archbishop Vincent Nichols, Pope Benedict XVI

Our Church and School of the month featuring St. Yves. School in Haiti

2009-10-19T04:44:00.000-07:00

This is St. Yves School (Haiti)

Special thanks to Most Rev'd.Walter H Grundorf , APA family and parishes. This building would not be standing today if not for APA's sacrificial and generous giving! In behalf of St. Yves faculty,staff and parishioners.

Thank you very much. Fr.Mews

2009-09-30T17:36:00.000-07:00

The Validity of Anglican Orders

By the Reverend William J. Alberts

IT is a not unusual experience for an Anglican, entering a Roman Catholic Church, to find, prominently displayed in a tract case, some pamphlet attacking the validity of Anglican Orders. In fact, this is one of the favorite topics of Roman authors.
Controversy is frequently unpleasant and always a possible source of that vicious lack of charity which every Christian ought to try to avoid. Nevertheless, necessity is laid upon us to try to present our answer to the charges which Roman Catholics make against the validity of our Orders, and consequently against the Catholic heritage of our beloved Church and the validity of our Sacraments.

Let it be stated at once that this article will not be exhaustive, nor will it be able within its brief compass to give detailed references. All it will attempt is a statement of the main Roman Catholic objections to the validity of our orders and to indicate a brief reply to them.

According to generally accepted Catholic practice no sacraments are valid in which there is a defect of matter, form, or intention. By 'matter' is meant some external thing which is used in conjunction with the administration of a particular sacrament. An example of such matter would be the water used in Holy Baptism. By 'form' is meant the words which give signification to the use to which the matter is being put. An example of 'form' would be the words 'John, I baptize thee, in the Name, etc.,' at Baptism. By 'intention' is meant that in conferring a sacrament the minister must have at least a virtual intention of doing what the Church does. Any supposed sacramental rite which was deficient in one or more of these three requisites would be invalid and would lack the assurance which Catholic Sacraments give: that they are the very means by which God bestows upon His children the particular grace for which the Sacrament was instituted.

The guarantor of sacramental grace is, humanly speaking, the Episcopate: no Bishop, no Church, no Sacraments, no divinely assured salvation. It is therefore of utmost importance that we be assured that our orders of ministers are valid, that is to say, that they are the same which our Lord gave to the Apostles and which the Apostles transmitted to other fit men to be the means of continuing in union with the divine Head of the Church, Jesus Christ, our Lord.

Nobody questions that the Church in England was a valid Catholic Church up to the reign of our supposed founder, Henry VIII. This king was a staunch Catholic. His vigorous attack against the errors of Luther earned for him the title 'Defender of the Faith' bestowed upon him by a grateful pope. This title is still the proud possession of every monarch in England.

Henry got into matrimonial difficulties, the ramifications of which we cannot now discuss. Suffice it to say that he wanted a papal annulment of his marriage with Catherine of Aragon which had yielded no living male issue. Since no woman had ever successfully inherited the English throne, and since Henry's own father's title had been none too secure, he was anxious for a male heir.

The Roman Catholic, and even some secular, history books make it out to appear that Henry's desire to get rid of Catherine was his lust for Anne Boleyn. Without attempting to defend Henry's doubtless none too pure intentions, let it be said, for the sake of justice, that the first time the question of an annulment of his marriage to Catherine of Aragon arose the much maligned Anne Boleyn was a child seven years old.

Political considerations — and not the high ideals of Papacy — made such an annulment difficult. Henry, never the world's most patient citizen, was aided in his dilemma by Cranmer who suggested that the matter of the legality of the marriage to Catherine might well be settled by the English authorities without recourse to Rome. Henry acted upon this advice, had his marriage annulled, and declared that 'The Bishop of Rome hath no more power in England than any other foreign bishop.'

Thus was the breach with Rome begun. Be it noted that the same Bishops, Priests and Deacons who were in union with the Papacy the day preceding the break with Rome continued their offices after the break. There was practically no exception to this fact. Mass and other sacramental rites were continued as formerly; Henry VIII never heard Mass in English in his life; and he burned men at the stake for denying the Real Presence of our Lord in the Eucharist.

Henry was succeeded by his son Edward VI. He was a mere boy at the time of his accession to the throne and he was guided by two protectors whose sympathies were definitely on the side of the Reformation. Under Edward VI, and guided doubtless by Cranmer who was now Archbishop, there was put forth in 1549 the first English Prayer Book. One year later appeared an Ordinal — a book which set forth the matter, form and intention in making additions to the ministry.

On September 13, 1896, Pope Leo XIII issued a now famous Bull called Apostolicae Curae in which he declared Anglican Orders invalid due to alleged defects in this and subsequent ordinals. To the arguments of Leo XIII we will now address ourselves.
Anglican Orders, says Leo XIII, are defective because they do not employ the proper matter and form. He admits that the 'matter' is variable and that the laying on of hands alone is at least permissibly valid in itself, so long as the 'form' sufficiently sets forth that the reason for using such laying on of hands is to make a true Priest or Bishop in the Catholic Church.

At the time of the split between England and Rome, ordination to the Priesthood was accompanied by presentation of the Chalice and Paten, and by anointing the hands of the ordinand. The first Ordinal of Edward VI omitted the anointing, but continued the
transmission of the instruments and bestowed also a Bible. The second Prayer Book, issued in 1552, dropped the transmission of the instruments and simply continued the giving of the Bible after the laying on of hands, the Bishop saying as he delivered the Holy Scriptures: 'Take thou authority to preach the Word of God, and to minister the Holy Sacraments in this congregation, where thou shalt be appointed.'

It is interesting to notice that when Anglican Orders were first attacked in the 17th century by English Romanists, their invalidity was asserted on two counts:

1. That there was no tradition of the instruments which was then held to be the real 'matter' of the Sacrament of Holy Orders; and

2. a denial of the orders of Archbishop Parker, from whom, in the reign of Elizabeth in 1559, subsequent English orders were derived.

It is perhaps indicative of the desperation of those who attacked Anglican Orders at that time that this alleged invalidity of Parker's orders was based upon what was called the Nag's Head Fable. In this incredible story, which was solemnly told as true by Romanist propagandists, Parker was party to a mock ceremony which happened at Nag's Head Tavern. It seems that the third cousin of the wife of somebody's brother had a friend who had heard from a friend who had heard from somebody who knew the man who did it that he looked through a keyhole and saw one of the supposed consecrators of Parker place a Bible on his head and that was all the ceremony there was. This story was, as I have said, accepted and used despite the fulness of the records of Parker's consecration by Bishops Barlow, Scory, Coverdale and Hodgkins, all of whom, it is explicitly stated, laid their hands upon his head and repeated the words of consecration.

Since we have mentioned the consecration of Parker, let it here be said that Romanists frequently center their attacks upon that event. They have, of course, abandoned the Nag's Head Fable since one of their able historians, Lingard, showed it to be completely untrue. But they now attempt to deny the validity of Parker's consecration on the ground that there is no record of Barlow's consecration, and that Barlow was Parker's chief consecrator. Into the details of this we cannot now go. Suffice it to say that there were many records of unquestioned Bishops which we do not now have. But even if the unlikely were true and Barlow were not consecrated, it is good Roman Catholic doctrine that all the assistant Bishops in consecration act as co-consecrators, so that were one invalid, the consecration's validity would be assured by the others. It is perhaps worth mentioning too, that Cardinal Pole, who was sent to England during the reign of Mary Tudor who reconciled England to the Papal obedience, accepted Barlow's consecration without question.

However, we must return to the matter and form of the first Ordinal. It is with the 'form' that we now concern ourselves. The 'form,' you will recall, is the words which determine what is being done. The Ordinal of 1550 prescribed that the Bishop shall place his hands upon the ordinand's head and say 'Receive the Holy Ghost, whose sins thou dost forgive they are forgiven ; and whose sins thou dost retain they are retained ; and be thou a faithful dispenser of the word of God and of His holy Sacraments. In the Name of the Father, and of the Son, and of the Holy Ghost. Amen.'

This form, says Leo XIII, is defective because the words 'Receive the Holy Ghost' certainly do not in the least definitely express the Sacred Order of Priesthood, or its grace and power, which is chiefly the power 'of consecrating and of offering the true body and blood of the Lord . . .' (Council of Trent, Session XXII d. Sacr. Ord. Can 1).

Furthermore, says Leo XIII, Anglicans themselves recognized that this form was defective, and in 1662 they added 'For the office and work of a Priest in the Church of God, now committed to thee by the imposition of our hands' in a vain attempt to make the form valid.

To anyone not conversant with the facts, and to an Anglican layman reading these impressive words in a two-penny tract such pronouncements might cause some heart searching. But whether the Pope or an angel from heaven utters them, they are simply not historically true. There is no mention of the priestly function of offering 'The sacrifice of Masses' in any unquestionable Catholic ordination forms prior to the ninth century — possibly even later than this. And as far as making a specific mention of the office to which the man is to be ordained, there are not fewer than nine references to this in the ordination of priests in the 1550 Ordinal.

The addition of the words 'For the office and work of a Priest, etc.,' in 1662 was not made because Anglicans recognized a defect in their previous form, but was inserted against the Presbyterians who maintained that there was no essential difference between the office of Presbyter and that of a Bishop. In inserting the words 'for the office and work of a Priest' and 'for the office and work of a Bishop' the Church of England was affirming her belief in the validity of her Catholic orders and their difference from the Presbyterian form of the ministry.

More serious, and certainly more convincing to the average layman, is the pointed omission of the function of offering the sacrifice of Masses in the Anglican Rite. Let it be at once admitted that this is a fact. There is no mention of the 'sacrifice of Masses.' This was a deliberate omission for two reasons at least.

First, because Cranmer and others who worked with him in the compilation of the Ordinal were determined to avoid the dangerous medieval conception which seemed to consider every Mass as another immolation of our Lord. In this sense they denied the sacrifice of Masses — and be it noted Rome officially does too. That the Mass itself is a repleading of the 'one oblation of Himself once offered' upon the Cross and that this offering is a 'full perfect and sufficient sacrifice, oblation, and satisfaction for the sins of the whole world' ought to be, it seems to us, clear to anyone who can read English and who takes the trouble to read the Canon of
the first English Prayer Book — or of the later ones.

The second reason for the omission of the function of sacrifice is that English Bishops desired to emphasize the other functions of the priestly office which were gravely neglected. Surely a priest of the Catholic Church is as much bound to be a shepherd of souls as he is to offer sacrifice. If we take the Lord's own words as our criterion, and take those very words which Roman Catholics so love to use in connection with their defence of Papal Infallibility, i.e., 'Feed my sheep,' the pastoral office was one of the duties Jesus laid upon the Apostle Peter.

Roman Catholics argue that if a man gave authority to a steward to act for him and sign checks and then later give him power to act for him, without specifically mentioning the function of signing checks which he had hitherto enjoyed and exercised as a prerogative of his office, it would be pretty conclusive evidence that he was rescinding the power of the steward to sign his checks. Likewise they argue, the failure of the Anglican Ordinal to mention specifically the power to sacrifice proves that it never was intended to bestow it. But such a conclusion by no means follows. What is nearer to historical facts is that the man who gave his steward power to act for him and to sign checks found that the said steward was neglecting the other duties just to sign checks. So, in order to remind him that he was not doing his full job merely by being a check signer, he emphasizes that the steward has power to act for him in all matters. The emphasis is on the 'all' matters and the plain inference is that the steward should stir about some of his father's other business.

It should be borne in mind that prior to the 9th century no sacramentary contained the anointing of the hands; the transmission of the instruments; the words 'Offer sacrifice for the quick and the dead' or 'whose sins thou dost forgive,' etc. If because of the omission of any of these Anglican Orders are invalid, then no orders in Christendom, including those possessed by Rome, are valid either.

We come now to the next matter which must occupy our attention. It is the assertion of Leo XIII that the formulators of the Ordinal had no intention of perpetuating Catholic Orders or Sacraments. I have already dealt with the claim that they did not intend to make sacrificing priests, I shall now deal with the general intention of the Ordinal to continue the Catholic orders.

Rome makes much of the fact that Cranmer and others who shared his opinions had a prejudice against the Roman Catholic conceptions of a sacrificing priesthood. In this they are doubtless correct. But as the Reverend Doctor Felix L. Cirlot has so ably demonstrated in his monumental work Apostolic Succession and Anglicanism , the private opinions of Cranmer, or even the public opinions of Cranmer and his followers do not commit the Anglican Church to such views.

As a matter of fact it is good Roman Catholic doctrine that the private opinions of a minister, however erroneous they may be, cannot affect the validity of any sacrament he administers. So long as he acts as the official representative of the Church and uses her formularies, then by that very fact he intends what the Church intends.

The importance of this is vital. Since nobody can ever see into another's mind and determine with what intention he administers any sacrament, it is most essential that the recipient have an objective assurance that he receives a valid ministration of the Church. It is the Church's official formularies which supply this assurance. Lex orandi, lex credendi — 'the rule of prayer sets forth what is believed.' If the validity of a sacrament depended upon the private opinion of the celebrant, or upon his personal orthodoxy, how could one ever be sure he was receiving a valid sacrament?

As Dr. Cirlot points out in the above mentioned work, the only way Rome can establish her case against Anglicanism is by deciding quite gratuitously that every doubtful or ambiguous word or phrase in the Anglican Formularies be interpreted in the most Protestant way and as though that way represented the mind of the whole Anglican Communion rather than of a small but powerful minority within it in 1550.

This kind of argument may establish a Roman Catholic case, but it hardly establishes a sufficient ground of truth to cause any Anglican priest to doubt the validity of his Orders, or for any Anglican communicant to become concerned about the Sacraments received from such Anglican priests. Moreover, the matter of what the Church officially intended to do is set forth in the Preface to the Ordinal of 1550. It is significant that nowhere in the Bull of Leo XIII which condemned Anglican Orders is any mention made of the intention there set forth. We refer our readers to the text of the Preface to the Ordinal as it appeared in 1550, and as it has appeared in every Anglican Prayer Book since then, down to the present day.

It would be difficult, we think, to find a more explicit statement of intention than that. This, whatever the private opinions of Cranmer, is the official intention of the Church. It sets forth what the Church of England believes about Holy Orders and what it requires for them. Only by adopting the querulous prerogative of Humpty-Dumpty in Alice in Wonderland and making words mean 'anything I want them to mean' can this plain statement be explained away.

Two minor points I should like to note in conclusion: there is now a tendency on the part of some Roman writers to deny jurisdiction to bishops not in communion with Rome. Let me dispose of this by pointing out that there never was a time in the Church's history when the universal jurisdiction of Rome was accepted. See Waddington History at the Church p. 234. where it is pointed out that in the Pontificate of Alexander II (1061) a constitution was drawn up under which 'No Bishop in the Catholic Church was permitted to exercise his functions until confirmed by the Holy See.' This is by way of reaction from previous confirmation of the Emperor who appointed Popes, Bishops, etc. So Henry VIII in taking back the right to appoint was only rescinding a Papal action of llth century.

The last point is the sly Roman reference to the 39 Articles and their supposed denials of Catholic truths. The articles appeared in 1562. The decisions of the Council of Trent which set forth the present Roman Catholic official position concerning the Eucharist were not officially accepted and confirmed until 1564. To attempt to use the Articles as denying doctrine which even Rome did not officially accept until two years after the Articles appeared is a feat of logical legerdemain worthy of those Indian fakirs who throw a rope into the air, climb up on it and then they and the rope disappear. Nobody has ever seen this done. But everyone will admit it is a good trick — if it can be done. But so far as this Anglican is concerned, until he sees it, and until he sees a better case for Rome than has yet been produced, he won't believe it!

Posted by Father Chad at 5:37 PM

About Me

The Reverend Canon Chandler Holder Jones, SSC
Parish Priest and Rector of Saint Barnabas' Anglican Church in Dunwoody, Georgia, I serve as Canon Vocations Director of the Diocese of the Eastern United States of the Anglican Province of America. I also serve as the Chairman of the Diocesan Board of Examining Chaplains. I am a member of the Society of the Holy Cross.
View my complete profile

Upcoming ordination to the Diaconate of Rosendo T.Sillero

2009-09-29T22:52:00.000-07:00

Let us pray for the coming ordination of Rev. Rosendo Sillero of Dumaguete city a former Eastern church minister decided to join ACPT. The ordination will be on October 31 in Dumaguete City. Ordaining Clergy will be the Most Rev. Frederick Luis M. Belmonte, Presiding bishop of the Anglican Church in the Philippines (Traditional) assiting will be Rev.Dr.Rico Villanueva. Ordination will be done in a Traditional Anglican style using the 1928 Book of Comon prayer.

Nueva Vizcaya a mission place for ACP

2009-09-21T22:54:00.000-07:00

Another Mission work is forming in Bambang, Nueva Vizcaya Philippines. A fruit of fervent prayers and persistence. Things now are being prepared for the initial gathering for this mission. Rev'd Henry Chomarsin a native of Bontoc Mountain Province will spear head this mission outreach. He is now undergoing ACPT(ATS)/APA Clergy training formation. He is a graduate of BA in Pastoral leadership from the Assemblies of God Bible School of Theology. A former Assemblies of God minister who decided to join the Anglican Church in the Philippines(Traditional) and now being prepared as postulant for Holy Orders in ACPT. "With God nothing is impossible"!!!

We regret to announce and post that the ordination of Rev. Henry Chomasin was canceled.
Our desire and vision for our mission for Bambang will still remain and will move on in His time.

News from the Mission Diocese of Visayas (ACPT)

2009-08-18T19:58:00.000-07:00

Two mission churches were added and became part of the Diocese of Visayas Anglican Church in the Philippines(Traditional)
St. Augustine of Canterbury Anglican Church headed by Rev. Rosendo T. Sillero of Negros Occidental and St. John Mary Vianney Anglican Church headed by Rev. Eliezar Moralde came from the Eastern church, requested to be admitted into full communion with ACPT. The Most Rev'd. Frederick M. Belmonte , Presiding bishop of ACPT will visit Dumaguete City to received these churches and cause the full-communion to take effect. ATS training for clergy are now going on to strengthen and equip these churches.
(Welcome Revs. Rosendo and Eliezar.)

Let us go back to our Traditional Faith

2009-08-09T05:04:00.000-07:00

Episcopalians for Traditional Faith

Preserving and promoting use of the

1928 Book of Common Prayer

within the Episcopal Church

Where will the money come from to keep the Episcopal Church afloat?

How much longer can the well-heeled Northeast foot the bill while tiny off-shore dioceses are along for the ride and Church legal bills pile up? Read this commentary by ETF reporter Jay Akasie.

*Visit this website often to read the latest articles and opinion pieces by ETF reporters, as TEC turns its back on the global Anglican Communion; withholds information on how many millions of dollars it has spent on lawsuits against its parishes and dioceses; adopts abortion rites; affirms homosexual priests and bishops; plans funeral rites for animals; and moves forward with same-sex “marriage.”

*The 1928 Book of Common Prayer unites all in prayer and praise. We can maintain our religion by insisting, respectfully and persistently, that our clergy use the 1928, not the clutter of rites Church revisionists plan to offer on the TEC website as cut-and-paste options — a different experience from church to church! Let’s unite our fragmented Church in common worship with our time-tested 1928 BCP.

To read ETF reports direct from the

General Convention floor, click here.

Sign captures mood of Episcopal Church General Convention --jm photo

Welcome to

ETF’s Home Page

Please vote in the poll on this page, and tell us what you think in our DISCUSSION section.

EPISCOPALIANS FOR TRADITIONAL FAITH is a nonprofit organization of volunteers dedicated to preserving and promoting the use of the classic, traditional 1928 Book of Common Prayer within The Episcopal Church.

We invite you to browse through this website to learn what ETF is doing to encourage 1928 BCP use and how you can help preserve and maintain our religion, heritage, and culture within your own parish church. We welcome your comments and ideas, which you can write on this website or send to us here. Please send your opinions as well as news from your local church and diocese to Attention: Editor in your email or to: ETF, P.O. Box 361, Mill Neck, NY 11765.

If you’d like to receive ETF’s weekly e-newsletter, send your request to tcranmer@etf1928.org.

Start or join a conversation on Prayer Book issues by going to the DISCUSSION section on this website.

Prove all things; hold fast that which is good.

– 1 Thessalonians 5:21

Let us visit the Province of Albay

2009-07-30T03:11:00.000-07:00

Province of Albay

............................................................................................................................

Albay Province is where Mayon at 8075 ft is located, one of the highest peaks in the Philippines. It is extolled as "the most nearly perfect conical volcano". This may be rather an exaggeration, but it is certainly a beautiful mountain. However the behaviour of this elegant gaint can sometimes be quite horrible.
Towering right on the edge of the Philippines valley, at a point where, deep below ground, the Eurasian and Philippines tectonic plates grind against each other, the volcano is under constant pressure from the magma pushing up beneath it. Mayon is one of the most active volcanoes in the country and also one of the most destructive, because of the density of the surrounding population. It has erupted several times with devastating consequences. When it is at peace, the mountain is a fascinating place for climbing, although the ascent takes at least two days and is by no means easy. Legapsi City, named after the governor general of the Philippines, Miquel Lopez de Legapsi is the provincial capital and is at the foot of Mayon is worth visiting, especially for the delightful country surrounding it

Greetings from ACPT to APA DEUS Synod 2009 (July 20 -24, 2009)

2009-07-23T20:32:00.000-07:00

Greetings to DEUS SYNOD 2009

From The Anglican Church in the Philippines, we are extending our warmest greetings to the participants and delegates of DEUS Synod 2009 from the parishes and mission churches of the Anglican Province of America converging at the Hilton Garden Inn, Gainesville, GA (USA)

As the leadership of APA, with all the Bishops, the clergy, ministers, workers, visitors and the faithful gather for a time of refreshing, planning and evaluation, we join you in prayer for the manifested presence of God to grant you an outpouring of God’s grace and an increase of God’s anointing and empowerment to accomplish the calling the Lord had ordained and placed upon the Church to complete.

We partner with you in praying that you may not only expand your territories but more than ever be involved in every good work for God’s kingdom to extend around the world.

We may not be able to join you physically but we are certain that we could be one in the spirit in terms of vision and purpose, and in the desire to press on toward the goal of making Christ known through the Anglican Church, in our community, in our country and in the world.

Finally may you continue to be firm, steadfast, immovable, always abounding in the Lord; always being superior, excelling, doing more than enough in the service of the Lord, knowing and being continually aware that your labor in the Lord is not futile, it is never wasted or to no purpose.

Greetings from the Philippines!

Bishop Frederick, Eros, Praise Abigail and the Anglican Church in the Philippines (Traditional) with its Churches and Missions.

2009-07-19T04:34:00.000-07:00

"Be careful not to sacrifice the permanent on the altar of the immediate."

Portion of this land had been generously given to the Anglican Church in the Philippines (Traditional), Inc.

2009-06-27T05:07:00.000-07:00

On this SITE will rise an Anglican Church (ACPT) for the community in Brgy. Dumayop, Bagabag, Nueva Vizcaya.

Most Rev'd Frederick M. Belmonte,

Rev'd Henry Chomarsin and

Mr. Fidyo Talingdan

Lates Update from ACPT

2009-06-21T16:54:00.000-07:00

Good news from the Divine Word Anglican Mission in Quitang, Pasacao Camarines Sur

They favorably got their new place of worship and will be starting their 1st service this coming first Sunday of July. Rev. Dr. Rico likewise started a campus evangelism in Naga City. (Press on Rev'd!)

Rev'd Robert initiated efforts in reaching out to the province of Sorsogon through our Anglican mission outreach program.

A scheduled Clergy training is coming up this July for Bicol and North Luzon Anglican Missions.

Bishop Frederick with the pastors of Nueva Vizcaya have just arrived from a Road Mapping Seminar-Training sponsored by NFS Foundation and Pampanga Pastors to prepare them to take the province of Nueva Vizcaya under the Lordship of Christ.

Bishop Frederick will be the guest speaker at the Shepeherd's Ministry in Bayombong this Sunday, June 28, 2009 at the Capitol Compound, at 9:00 a.m. to challenge the congregation toward the pursuit of holiness!

Apostolic Successions of ACPT extended by APA

2009-06-16T18:39:00.000-07:00

The origin and history of the Apostolic Successions of the Anglican Church in the Philippines (Traditional), Incorporated extended by the Anglican Province of America.

1. For Bishop Pillai, bishop of a body called the 'Indian Orthodox Church,' a jurisdiction affiliated with the 'Catholicate of the West' of Bishop de Willmott Newman, before joining the American Episcopal Church:

A. The Old Catholic Succession of the Church of Utrecht.

Hugh George de Willmott Newman , Mar Georgius, Patriarch of Glastonbury, Catholicos of the West, assisted by John Sebastian Marlow Ward and William John Eaton Jeffrey, on 25th August 1945 consecrated sub conditione at the Cathedral of Christ the King, New Barnet
Joseph K. Chengalvaroyan Chittoor Pillai , Mar James, Archbishop of India and Exarch of the Catholicate of the West and the Indian Orthodox Church and 1st Bishop Primus of the American Episcopal Church, who on 29 th December 1968 at Cincinnati, Ohio consecrated
James Hardin George, Junior, 2nd Bishop Primus of the American Episcopal Church, who on 11th February 1970 , consecrated
Anthony Forbes Moreton Clavier , 3rd Bishop Primus of the American Episcopal Church, who on 26th March 1976 consecrated Walter Howard Grundorf, Bishop Suffragan of the Diocese of the Eastern United States.

B. The Syrian Orthodox Succession of the Patriarchate of Antioch:

Benjamin Charles Harris, Bishop of Essex, consecrated in the line of Mar Ignatius Peter III (Mar Bedros), Bishop of Emesa (Homs) and later Syrian Orthodox Patriarch of Antioch, who consecrated on 2nd June 1866 at Homs, Syria
Julius Ferrete , Mar Julius, Bishop of Iona and Patriarchal Legate for Western Europe --
on
17th November 1944 Bishop Harris consecrated
Joseph K. Chengalvaroyan Chittoor Pillai , Mar James, Metropolitan Archbishop of India and Exarch of the Catholicate of the West and the Indian Orthodox Church and 1st Bishop Primus of the American Episcopal Church, who on 29th December 1968 at Cincinnati, Ohio consecrated
James Hardin George, Junior , 2nd Bishop Primus of the American Episcopal Church, who on 11th February 1970 , consecrated
Anthony Forbes Moreton Clavier , 3rd Bishop Primus of the American Episcopal Church, who on 26th March 1976 consecrated
Walter Howard Grundorf , Bishop Suffragan of the Diocese of the Eastern United States .

2. The Philippine Independent Catholic Church line:

Francisco J. Pagtakhan de Jesus, Bishop Secretary for Missions and Ecumenical Affairs and sometime Bishop of Oriental and Occidental Negros Island, an official representative of the Philippine Independent Church, who, with Sergio Mondala and Lope Rosete, Bishops of the IFI, on 26th September 1981 at the Church of Jesus the Nazarene in San Diego, California consecrated sub conditione according to the Anglican rite, Anthony Forbes Moreton Clavier and Walter Howard Grundorf to the Sacred Order of Bishops.

3. The Conditional Consecration by Bishops of the Anglican Communion:

On 3rd October 1991, at the Conference on Anglican Unity held at Deerfield Beach, Florida, Robert William Stanley Mercer, CR, sometime 4th Bishop Ordinary of the Diocese of Matabeleland in the Province of Central Africa and 3rd Bishop Ordinary of the Anglican Catholic Church of Canada, Robert Herbert Mize, Junior, sometime 6th Bishop Ordinary of Damaraland (now the Diocese of Namibia) in the Church of the Province of Southern Africa, sometime Assistant Bishop of Matabeleland and Assistant Bishop of San Joaquin, and Charles Francis Boynton, sometime Bishop Suffragan of New York and 3rd Missionary Bishop of Puerto Rico, the 442nd Bishop of the American Succession, consecrated sub conditione the Most Reverend Anthony Forbes Moreton Clavier and the Most Reverend Walter Howard Grundorf to the Sacred Order of Bishops. On 1st and 2nd October 1991, successively, Bishop CF Boynton, in anticipation of conditional consecration, ordained sub conditione Bishop Clavier and Bishop Grundorf to the Sacred Order of Deacons and to the Sacred Order of Priests according to the Anglican rite.

On 26th of March 2000 at St. Barnabas Anglican Church in the City of Shoreline, County of Ring in the State of Washington, the Most Reverend Walter Howard Grundorf, Presiding Bishop of Anglican Province of America (Diocese of the East), with Rt. Revs. Richard John Boyce and John Matthew Hammers consecrated Frederick Luis M. Belmonte to the Episcopate for the Anglican Church in the Philippines (Traditional) Inc.

Courtesy of The Reverend Canon Chandler HolderJones,SSC
Rector of St. Barnabas Anglican Church, Dunwoody, Georgia USA

Special thanks to:
The Most Reverend Walter Howard Grundorf
Rt. Rev. John Matthew Hammers
Rt. Rev. Richard John Boyce
who generously extended their Apostolic lines to the Most Rev. Frederick Luis M. Belmonte, Presiding Bishop of ACPT

Ordination of Revs. Robert and Dr. Rico from Bicol region to the Diaconate

2009-04-12T12:27:00.000-07:00

Last May 24, 2009 at Our Lady of Peace and Unity Anglican Parish in Nueva Vizcaya Philippines, the Most Rev. Frederick M. Belmonte, Presiding bishop of the Anglican Church in the Philippines(Traditional) also known as ACPT, ordained two deacons: Rev. Robert C. Gerna and Rev. Dr. Rico G.Villanueva of Bicol and appointed them as missionaries for ACPT's missions in the province of Albay and Naga City. The two deacons were given new copies of APA's prayer books donated by Fr. Douglas King and St. Paul's Anglican Church in Melbourne, Fl. The ordination had been attended by parishioners of OLPU, and visitors. A simple reception followed after the service. The church members were so excited to welcome and received the two Rev'ds. after their ordination. Mabuhay! Revs. Robert and Rico. Welcome to ACPT Family.

APA 's Prayer Book

2009-03-19T17:25:00.000-07:00

AVAILABLE NOW!
APA Book Of Common Prayer

Click here to review and purchase

DEUS Publications and the Diocese of the Eastern United States are pleased to bring you our very first offering: a personal edition of the Book of Common Prayer. We hope you will be pleased with this book, as we hope to be able to bring you other works for the good of the Church and the spread of the Kingdom of God.

Historical Background of Naga City

2009-03-13T19:52:00.000-07:00

Even before the coming of the Spanish colonial government, Naga, which was then a flourishing village off the riverbanks of the storied Naga River, was already a thriving community. As pointed in the book of Prof. Danilo M. Gerona, a local historian, Naga was then a premier village with a comparatively sophisticated weaponry and surprisingly advanced technology. The name “Naga” derived its origin from the narra trees, which were then in abundance. Thus, in 1573, when the Spanish Troops arrived led by Capt. Juan de Salcedo, the colonizers were amazed to find a community with a fairly well advanced culture. In 1574, Captain Pedro de Chaves founded Ciudad de Nueva Caceres in honor of Don Francisco de Sande, then governor of the province and native of the City of Caceres in Spain. Naga, the premier native village and then a Spanish pueblo, formed part of the Spanish colonial city. Nueva Caceres remained the capital of Ambos Camarines provinces and later of the Camarines Sur province until the formal creation of the independent component city of Naga under the Philippine Republic. Naga’s birth as a chartered city formally took place on December 15, 1948 by virtue of Republic Act No. 305. Rep. Juan Q. Miranda sponsored this legislative act which put flesh into the city’s bid to become among the only few independent component cities in the country.

CIUDAD NIN NAGA has been for hundred of years a center of trade, education and culture, and the seat of governmental and ecclesiastical jurisdiction.

In 1573, on his second expedition to this region, the great conquestador, Juan de Salcedo, discovered here a flourishing Bikol Village called Naga, because it is said, of an abundance of Narra (naga in Bikol) trees about the place. In 1575 (200 years before the start of the American Revolution), Capt. Pedro de Chavez, the commander of the garrison left behind by Salcedo, founded on the site of the present business center (across the river from the original Naga) a Spanish city which he named Ciudad de Caceres, in honor of Francisco de Sande, the governor general and a native of the city of Caceres in Spain. It was still by this name that it was identified in the papal bull of August 14, 1595 that erected the See of Caceres (together with those of Cebu and Nueva Segobia) and made it the seat of the new bishopric.

In time, Spanish city and native village merged into one community and became popularly known as Nueva Caceres, obviously to distinguish it from its namesake in Spain. It had a city government as prescribed by Spanish law, with an ayuntamiento and cabildo of its own. At the beginning of the17th century, there were only five other ciudades in the Philippines.

With the advent of the American rule, it was reduced to a municipality. In 1919, it lost its Spanish name, when, by law, it became officially known as Naga. It acquired its present city charter in 1948, and its city government was inaugurated on December 15 of the same year.

The bishops of Caceres occupied a unique place in the Philippine Catholic hierarchy during most of the Spanish regime. By virtue of the papal brief of Gregory XIII, ecclesiastical cases originating in the Spanish Indies, which ordinarily were appealable to the Pope, were ordered to be terminated there and no longer elevated to Rome. Decisions of bishops were made appealable to the archbishop and those of the latter to the bishop of the nearest see. Thus, in the Philippines, the decisions of the archbishop of Manila were subject to review by the bishop of Caceres whose jurisdiction then extended to the province of Tayabas. In this sense, bishops of Bikol were delegates of the Pope and could be considered primates of the Church of the Philippines.

This was the reason why bishops of Caceres and archbishop of Manila were sometimes engaged in interesting controversies in the sensational Naga case and in such issues as canonical visitation and the secularization of the parishes.
As papal delegate, Bishop Francisco Gainza, then concurrently bishop of Caceres, sat in the special ecclesiastical tribunal which passed upon the civil authorities' petition to divert Fathers Burgos, Gomez, and Zamora of their priestly dignity. Gainza did not only refuse the petition but also urged their pardon.

Situated at the center of the Bikol peninsula and surrounded on all sides by rich agricultural, forest and fishing areas, Naga is also at the confluence of the Naga and Bikol Rivers. Thus, it has always been an ideal place for trade, and as center for schools and church and government offices.

In downtown Naga, just opposite Naga's tallest structure, the Holiday Hotel, you will see a park situated between Peñafrancia Ave. and Elias Angeles Street, and right in the middle of it the lofty monument to Bikol's Quince Martires. Actually, Bikol's martyrs of freedom number in the thousands but these fifteen have been specially singled out as symbols of the rest because on January 4, 1897, just five days after Dr. Rizal was executed, eleven of them were likewise shot at Bagumbayan field in Manila. The others died for country in exile or in prison.They were avenged, however, at the Peñafrancia Fiesta, September 18, 1898 for corporals Elias Angeles and Felix Plazo convinced their fellow members of the guardia civil not to allow the same fate to befall them as had befallen the Daet patriots. So on the night of the fiesta they attacked the Spanish officers' quarters, routed them and then did battle with the rest of the Spanish community who had established themselves in the convento of the historic San Francisco Church (just opposite the Quince Martires monuments, its old bell tower can still be seen). When word of this startling defeat reached Partido, Legazpi, Sorsogon and Catanduanes, all Spanish forces and governmental men withdraw to Iloilo. Sad to say, in January 1900, the American imperialistic forces invaded Camarines Sur and headed for Naga. However, Naga resident General Ludovico Arejola, organized a large guerilla army and fought the Americans at Agdangan, Baao. Afterwards he set up a camp in the mountains of Minalabac and held out for a full year and two and two months more, until rampant sickness forced the surrender of himself and his men in a formal ceremony in Naga on March 31, 1901. In late December 1941, Naga was again put under another foreign power, Japan, but once again on May 1 and 2, 1942; the combined guerilla forces of the province smashed their way into Naga. Their main purpose in doing so was to liberate the 30 American prisoners in the provincial jail. At the risk of their own lives and those of their relatives and neighbors not only freed, but also sheltered their former colonizers in the mountain. On April 9, 1945, a large number of Major Juan Q. Miranda's guerillas again attacked the Japanese forces in Naga. American planes also heavily bombed the city. The American army arrived finally on April 27. Naga became a chartered city in 1948. On the first decade of 1700's the first chapel to the Virgin Mary of Peñafrancia was constructed just above the city and along the banks of Naga River that is the avenue upon which the image is triumphantly borne from downtown Naga on the afternoon of Peñafrancia Saturday. This devotion is an authentic regional fiesta and the population of the city more than doubles on those days as pilgrims come from all over the six Bicol provinces as well as many from Manila and other distant places to share in this great religious experience and festival.Three (3) of the most venerable institutions and structures in Naga are clustered together along the upper part of Elias Angeles Street. They are the Cathedral that begun in the year 1816, the Holy Rosary Seminary and the Colegio de Sta. Isabel. Founded in 1793 as both a college and a seminary, The Holy Rosary Seminary is one of the oldest schools in the republic. It educated literally thousands of the sons of all the leading families from as far north as Mauban, Quezon, and as far south as Leyte. In 1925, the laymen’s department was separated from the seminary and became the Camarines Sur Catholic Academy, which in turn, in 1940 became the Ateneo de Naga. Naga Parochial School took over the training of the elementary boys in 1948.

In 1868, the first normal school for women in the entire Orient was established in Naga as the Colegio de Sta. Isabel. Each parish in Bikol was required to send at least one pensionada to study there that they might be trained to run the parochial school in their own home place. The colegio’s present day population of more than 5,000 shows the appreciation of the Bikol people for its century of work for Bikol youth.The University of Nueva Caceres, adjacent to Naga’s Centro, is the first university in southern Luzon. Over 9,000 students are being trained “non scholae ser vitae” in its halls. Students come from as far south as Zamboanga to attend its law, engineering, commerce, liberal arts courses. Its Bicol Museum is the best in the entire Peninsula.

Naga has a multitude of other fine schools: Naga College Foundation, Camarines Sur National High School, Bicol College of Arts and Trade, Naga City Science High School, St. Joseph School, Hope Christian School, Philippine Union College and many energetic business and fashion academies.

(by Luis General, Jr. and Fr. James J. O’brien, S.J. with updates from CPDO)

Ministers received to ACP

2009-03-05T13:47:00.000-08:00

After several years of praying, interceeding and doing visitation in Bicol region (which is in Southern part of Luzon),the region is now opening its door for the Anglican Church in the Philippines(Traditional) for missions. Recently Bishop Frederick Belmonte went to Naga City and Daraga Albay and received Rev.Dr. Rico C.Villanueva who is a Baptist pastor graduated from Baptist Bible Seminary, completed his doctorate degree at the Open Seminary and Rev. Robert C.Gerna from Presbyterian Bible School. The two ministers decided to join ACPT and now part of Anglican mission in Bicol region. They are now being prepared for the Holy Orders. Welcome Revs. Rico and Robert, Mabuhay!

We extend our thanks to those who prayed and to our faithful partners in this ministry.God bless. (Dios Mabalos!)

Prayer for the One Holy Catholic Church

2009-02-27T19:06:00.000-08:00

O GRACIOUS Father, we humbly beseech thee for thy holy Catholic Church; that thou wouldest be PLEASED to fill it with all TRUTH, in all Peace. Where it is CORRUPT, PURIFY it; where it is in ERROR DIRECT it; where in any thing it is AMISS, REFORM it. Where it is Right, Establish it where it is in WANT, Provide for it; where it is DIVIDED, REUNITE it; for the SAKE of Him who DIED and ROSE again, and ever liveth to make INTERCESSION for us (HIS CHURCH) JESUS CHRIST, THY SON, our LORD. AMEN

From: 1928 Prayer Book

Please join with us praying for healing and restoration of the One Holy Catholic and Apostolic Church.

Can Catholics receive communion in an Anglican Church?

2008-10-10T01:43:00.000-07:00

Just to set the record straight, this is the Anglican Policy, at least in the jurisdiction of Anglican churches I belong to (the A.P.A.): Anyone who is a Baptized Christian, Confirmed by a Bishop in Apostolic succession and believes in the Real Presence of Christ in the Sacrament can receive Communion.
By this, someone who is a member of the Roman Catholic and an Eastern Orthodox church can receive communion because the teachings of these churches are in agreement with the three conditions stipulated.
The only thing that would prevent a member of the Roman Catholic or Orthodox churches from receiving Communion is their conviction, because of the teachings of their respective churches, that Communion in the Anglican Church is not a valid Sacrament.
And I believe most, if not all, Continuing Anglican Jurisdictions have the same policy.

Source:

Being a member of a church in the Anglican Province of America.