Catholic Faith + Orthodox Worship + Apostolic Order
Missionary Diocese of Australia & New Zealand
ABOUT THE ANGLICAN CATHOLIC CHURCH
The Beginning of the ACC
In 1977, following increasing liberalisation of member churches of the Anglican Communion, an international congress of nearly 2,000 Anglican bishops, clergy and lay people met in St. Louis, Missouri. As a result of this meeting, a document "The Affirmation of St Louis" was issued (see below).
In addition many of those present placed themselves under the jurisdiction of the retired bishop of Springfield, Illinois, the Right Reverend Albert Chambers. In October 1978 the Church adopted the name 'ANGLICAN CATHOLIC CHURCH'. The ACC has a presence in North, Central and South America, Africa, Australia and New Zealand and in India you will find the Second Province of the ACC.
THE MISSIONARY DIOCESE OF AUSTRALIA & NEW ZEALND
The eagle emblem of the patron saint of the Diocese, Saint John the Apostle and Evangelist, the 'beloved disciple' of Jesus, is represented in the shield of the Diocese. Saint John was the the only one of the Twelve who did not forsake the Savior in the hour of His Passion. The other crest represent the Church in New Zealand. The emblem on the mitre is representative of the unfolding NZ fern . The heraldic shield has the sword of St. Michael incorporating the glory of God and the defeat of all evil. Mary at the foot of the Cross crowned in heaven with her foot also on the serpents head. The Logo reads 'Fundamentum Gloriae Humilitas' - the foundation of glory is humility.
The continuing Anglican movement in Australia and New Zealand formed soon after the 1977 international meeting in St. Louis, Missouri. The Anglican Catholic Church in Australia maintained full communion with the Anglican Catholic Church, Original Province (ACCOP) and its churches across the world until the breach in episcopal order occasioned by consecrations at Deerfield Beach, Florida in 1991.
The Traditional Anglican Communion (TAC), formed in 1991, parted from the Anglican Catholic Church, taking a number of Anglican Catholic parishes with it, with the TAC Australian diocese styled the 'Anglican Catholic Church in Australia The TAC has figured prominently in the media because it has petitioned the Holy See to be received into the Roman Catholic Church. Please see the response of the Anglican Catholic Church to the Roman Catholic Apostolic Constitution in Diocesan News.
In 1992 Fr. James Bromley became Bishop Ordinary of the Missionary Diocese of Australia, Anglican Catholic Church Original Province, and continued the missionary outreach of the Diocese, despite the schism of the previous year. Bishop Bromley died on Monday, 29th March, 2004 after a lengthy illness. He retired as Ordinary at the end of 2002.
In 2003 the Most Reverend John-Charles Vockler was appointed Ordinary by the College of Bishops, retiring in October, 2005. The Right Revd. Rommie Starks served as episcopal visitor until the election of the Right Revd. Brian Iverach as Bishop Ordinary in 2008. The Right Revd. Denis Hodge has been our bishop in New Zealand since 2007; appointed Suffragan Bishop for New Zealand in 2009.
Why Anglican & Catholic?
The Anglican Catholic Church is Anglican, which means 'English'. In other words, we are Christians who have an English liturgical and theological heritage and a spiritual heritage and an ancestral connection to the Church in England, Christianity believed by many to have reached England in the life time of the blessed Apostle. The Anglican Catholic Church is Catholic, because it accepts the doctrine of the ancient Church, which has been "believed everywhere, always, and by all".
But aren't you Protestants?
To be Catholic one doesn't necessarily have to be 'Roman' Catholic.The Orthodox Churches of the East and the Orient, and in other places are Catholic Churches but not in communion with the Pope.
The Catholic Church of England separated from the Roman Catholic Church in two stages during the sixteenth century. In the first stage, King Henry VIII, whilst wanting to be independent of Rome, was not a Protestant in intention, although his reasons for separation were not especially honourable. This stage was completely reversed by Queen Mary took the throne after the death of Edward VI. The second stage of the English Reformation occurred under Elizabeth I in 1559, who intended the Church of England to remain a Catholic jurisdiction, though reformed of various errors and abuses and conformed to the teaching of the Scriptures and the teachings of the Fathers of the Church. This position took expression not only in her own statements but in the official statements of the Church itself. Of course there were and have been Anglicans who have wanted to be Protestant, just as there are Anglicans who want complete union with Rome. However, the Church of England was not formed in the same way as the Continental Protestant Churches. The Continental Reformation was primarily German, under the leadership of Martin Luther; French, under John Calvin and Swiss, under Ulrich Zwingli. The Continental Reformers accepted the principle called Sola Scriptura, that is, Scripture alone as the basis for faith and practice. However, the English Reformers appealed to Scripture as interpreted by the ancient Church, especially through the Seven Ecumenical Councils of the Undivided Church. The Continental Reformers also almost unanimously rejected or dropped the principle of apostolic succession. That is, bishops, by virtue of their consecration, being successors of the apostles, tracing a straight link back to them through history. But the English Reformation retained apostolic succession.
Since the Continental Reformers rejected the apostolic succession of bishops and indeed developed a different understanding of the priesthood, they lost a 'valid' ordained priesthood. But at the English Reformation, the Church of England deliberately retained the title 'priest', because it contained a real truth and intention. Christ is the perfect priest. The Church is His body. The organ of a priestly body cannot be less than priestly.
The Church of England maintained its apostolic ministry of bishops, priests and deacons. Its form of worship, though translated into English and somewhat reformed, nonetheless stood in continuity with the Church's historical worship. The goal of the English Reformation was to reform the practice of the Church and return to the ancient and Catholic faith of the Undivided Church.
Catholic Heroes of Post-Reformation Anglicanism
Richard Hooker 1533-1577
Richard Hooker studied at Corpus Christi College, Oxford until 1577, and became a fellow of the college in the same year. He became assistant professor of Hebrew at the University, and took holy orders, becoming a clergyman in the Church of England in 1581. Hooker was Master of the Temple in 1585-1591. Thereafter he lived in London. He died at Bishopsbourne, in Kent, where he had become vicar.
Hooker's masterpiece is a long work in eight books called Of the Laws of Ecclesiastical Polity. The first four books were published together in 1593, the fifth was published in 1597, and the rest appeared after his death. Although the last three volumes were Hooker's work, they seem to have been heavily edited. The work represents one of the most distinguished examples of Elizabethan literature. King James I is quoted by Izaak Walton, Hooker's biographer, as saying, "I observe there is in Mr. Hooker no affected language; but a grave, comprehensive, clear manifestation of reason, and that backed with the authority of the Scriptures, the fathers and schoolmen, and with all law both sacred and civil."
William Laud 1573-1645
William Laud was Archbishop of Canterbury from 1633 to 1645. He pursued a High Church course and opposed radical forms of Puritanism. This and his support for King Charles I resulted in his beheading in the midst of the English Civil War.
Lancelot Andrewes 1555-1626
Lancelot Andrewes was an English clergyman and scholar, who held high positions in the Church of England during the reigns of Queen Elizabeth I and King James I. During the latter's reign, Andrewes served successively as Bishop of Chichester, Ely and Winchester and oversaw the translation of the Authorized Version (or King James Version) of the Bible.
His services to his church have been summed up thus: (1) he has a keen sense of the proportion of the faith and maintains a clear distinction between what is fundamental, needing ecclesiastical commands, and subsidiary, needing only ecclesiastical guidance and suggestion; (2) as distinguished from the earlier protesting standpoint, e.g. of the Thirty-nine Articles, he emphasized a positive and constructive statement of the Anglican position.
His best-known work is the Manual of Private Devotions, edited by the Revd Dr Whyte (1900), which has widespread appeal. Andrewes's other works occupy eight volumes in the Library of Anglo-Catholic Theology (1841–1854). Ninety-six of his sermons were published in 1631 by command of King Charles I.
George Herbert 1593 – 1633
George Herbert was a Welsh poet, orator and priest. Being born into an artistic and wealthy family, he received a good education which led to his holding prominent positions at Cambridge University and Parliament. As a student at Trinity College, Cambridge, England, George Herbert excelled in languages and music. He went to college with the intention of becoming a priest, but his scholarship attracted the attention of King James I. Herbert served in parliament for two years. After the death of King James and at the urging of a friend, Herbert's interest in ordained ministry was renewed. In 1630, in his late thirties he gave up his secular ambitions and took holy orders in the Church of England, spending the rest of his life as a rector of the little parish of St. Andrew Bemerton, near Salisbury. He was noted for unfailing care for his parishioners, bringing the sacraments to them when they were ill, and providing food and clothing for those in need. Throughout his life he wrote religious poems characterized by a precision of language, a metrical versatility, and an ingenious use of imagery.
From the time of Henry VIII there has always been a theological position within Anglicanism which has sought to stress the continuing Catholic nature of the Church of England. Through the reign of his daughter Elizabeth I this truth was championed by the Elizabethan divine, Richard Hooker, among others. Then later, in the 17th Century it was upheld by Archbishop Laud and the Caroline divines including George Herbert and Lancelot Andrewes, and in the 18th Century by the Non-Jurors and other High Churchmen. This tradition continued up to the time of the Oxford Movement, Tractarians, and the Anglo-Catholic Congresses in the 20th Century. Some of the founders of the Oxford Movement are discussed below.
John Henry Newman 1801 - 1890
The Venerable John Henry Cardinal Newman, in early life he was a major figure in the Oxford Movement to bring the Church of England back to its Catholic roots. Eventually his studies in history persuaded him to become a Roman Catholic within which he eventually became a Cardinal. Both before and after his conversion he wrote a number of influential books, including Via Media, Essay on the Development of Christian Doctrine, Apologia Pro Vita Sua, and the Grammar of Assent.
Edward Bouverie Pusey 1800 - 1882
Edward Bouverie Pusey was one of the most prominent figures in the Church of England during the 19th century. At the age of 28, he was appointed Regius Professor of Hebrew and Canon of Christ Church, Oxford, positions he held for the rest of his life.
Pusey co-founded the first Anglican sisterhood in 1845, helping to revive monastic life in the Church of England. The practice of confession in the Anglican Church stems from his 1846 sermon “The Entire Absolution of the Penitent“. Later in his life, he fought the growing influence of liberalism in the church and successfully opposed proposals to truncate or omit the Athanasian Creed.
He was known as a wise, humble, and compassionate man, who built a parish church in Leeds at his own expense and served the sick during the cholera epidemic in London in 1866.
Two years after his death, friends and admirers established in his honour Pusey House, an Anglo-Catholic house of worship, prayer, and learning. His personal library formed the basis of Pusey House Library, now one of the leading theological libraries at Oxford.
John Keble 1792 – 1866
John Keble was for some years a tutor and examiner in the University. While at Oxford he took Holy Orders in 1815. In 1833 his famous Assize Sermon on "national apostasy" gave the first impulse to the Oxford Movement, also known as the Tractarian movement. In 1835 he was appointed Vicar of Hursley, Hampshire, where he settled down to family life and remained for the rest of his life as a parish priest at All Saint's Church. Keble College in Oxford was founded in his memory.
John Mason Neale 1818 - 1866
John Mason Neale was ordained to the Anglican priesthood in 1842. He was offered a parish, but chronic ill health, which was to continue throughout his life, prevented him from taking it. In 1846 he was made warden of Sackville College, a position he held for the rest of his life. Sackville College was not an educational institution, but an almshouse, a charitable residence for the poor.
In 1854 Neale co-founded the Sisterhood of St. Margaret, an order of women in the Anglican Church dedicated to nursing the sick. Once Neale was attacked and mauled at a funeral of one of the Sisters. From time to time unruly crowds threatened to stone him or to burn his house. However, his basic goodness eventually won the confidence of many who had fiercely opposed him, and the Sisterhood of St. Margaret survived and prospered.
Neale translated the Eastern liturgies into English, and wrote a mystical and devotional commentary on the Psalms. However, he is best known as a hymn writer and, especially, translator, having enriched English hymnody with many ancient and mediaeval hymns translated from Latin and Greek. More than anyone else, he made English-speaking congregations aware of the centuries-old tradition of Latin, Greek, Russian, and Syrian hymns. His translations include: All Glory, Laud, and Honour; Sing, My Tongue, the Glorious Battle;To Thee Before the Close of Day; O Come, O Come, Emmanuel.
What do Anglican Catholics believe?
The Anglican Catholic Church accepts the teachings of the Undivided Church, the Church of the first millennium of Church history. From the Day of Pentecost, when the Church was born, to the Great Schism in A.D. 1054, the Church was truly Catholic: one in faith and doctrine, even though there were differences between the way Eastern and Western Churches worshiped. Therefore, the Anglican Catholic Church claims, in essence, to be both an English Catholic Church and a Western Orthodox Church.
The Anglican Catholic Church is part of the One, Holy, Catholic, and Apostolic Church of the Lord Jesus Christ, faithfully continuing the English Catholic tradition. We practice and uphold the historic Catholic Faith, with Apostolic Order, Orthodox Worship, and Evangelical Witness.
We believe that there is one true and eternal God in Holy Trinity of Father, Son, and Holy Ghost, without any difference or inequality, Consubstantial, Undivided and of one Essence in Three Divine Persons through whom all that is, was and ever shall be, was created and has its being.
We believe that Jesus Christ is the unique and final revelation of the Person and Purpose of God, in whom alone is the fullness of God's truth and grace, and that there is no other through whom salvation may be obtained.
Holy Scripture, Holy Tradition & the Holy Spirit
We believe the Holy Scriptures of the Old and New Testaments to be Inspired by the Holy Ghost as the authentic record of the revelation of God, and as conveying His saving Word to us.
We believe in the holy Tradition of the Church as set forth by the ancient catholic bishops and doctors, as defined by the Seven Ecumenical Councils of the undivided Church.
We believe that the Holy Ghost gives life to and inspires and guides the Church.
We believe in the Seven Sacraments as outward, visible symbols of the inward, spiritual Grace, Presence and working of our Lord Jesus Christ. In accordance with the faith and practice of Holy Mother Church, We declare these Sacraments to be:
Baptism, whereby the forgiveness of sins and new life in Christ and membership into His Mystical Body the Church is proclaimed and that this sacrament is necessary for Salvation.
Confirmation as the "seal of the Holy Spirit" in completion of Baptism.
The Mass, as the sacrifice whereby our Lord, Jesus Christ, unites us to His all-sufficient Sacrifice, once made, to bestow on us "remission of sins, and all other benefits of His Passion", whereby He is truly present under the forms of bread and wine, and gives Himself to us in His Body and Blood, to be our heavenly food and to unite us to Himself and to all in His Sacred Body the Church.
Holy Matrimony, which is a mystical bond of one man and one woman together in lifelong commitment and unity.
Holy Orders, which is the perpetuation of the sacred and apostolic ministry in accordance with the will of Christ established for the Government of His Church as the ministers of His Gospel and Sacraments; and that the three orders of Bishops, Priests, and Deacons by Christ's institution are to be confined to the male sex; and that Bishops alone possess the fullness of apostolic authority as Overseers of the faithful and the conveyers of Holy Orders.
Confession, through which the faithful are called to conversion of life, confession of sins and reconciliation with God, and through which we are called to forgive others.
Holy Unction, whereby the healing power and consolation of God is specifically bestowed upon the faithful who are sick in body, mind or soul.
The Communion of Saints
We believe in the Communion of Saints, which is the blessed company of all faithful people both living and departed, furthermore we believe that the Blessed Virgin Mary is the Mother of our Lord and God Jesus Christ, and that she is preeminent above all others as the first-fruits of those who are saved by Him.
We believe in the sanctity of human life; that life begins at the moment of conception; and that the willful taking of that life in the womb by abortion to be a grave sin.
We believe that all men will appear before Our Lord Jesus Christ, who is the ultimate Judge and Ruler of all Mankind to receive the due recompense of their faith and works.
But didn't the Pope declare Anglican Holy Orders null and void?
In response to Pope Leo XIII's Apostolicae Curae of 1896, which declared the Anglican apostolic succession invalid, the Anglican Archbishops of Canterbury, Frederick Temple and York, William D Maclagan, made an official response, Saepius Officio, stating that there is an unbroken apostolic succession in the Anglican priesthood, and that the historical episcopate has been in the British Isles from the earliest days of the Church.
However, the Roman Catholic Church maintains that this apostolic succession was broken by the use of the Ordination Rite of King Edward VI, which deletes all reference to the central priestly function and was deliberately designed to contain no indication of the "fullness of the ministry", specific tasks of the Catholic bishop or the "high priesthood", which the Holy See considers essential. The Romans assume that their point of view, based on Late Medieval sacramental theory, is valid for all periods of church history.
In their refutation the Archbishops pointed out, amongst other matters, that no such priestly functions or sacramental theology were evident in the Papal ordination rites of the 9th and 10th centuries, which would render their ordinations invalid as well, using the same criteria aimed at the Anglicans.
For further discussion on this subject see http://anglicancontinuum.blogspot.com/2008/04/necessary-admissions.html
What about the authority of the Pope?
Pope Benedict XVI
Since we have stated that the Anglican Catholic Church is not a 'Roman' but an 'English' Catholic Church it will come as no surprise that we do not consider ourselves to be under the Bishop of Rome's 'Universal Jurisdiction'. Again our position is comparable to the practice of the Undivided Church. Furthermore the Pope claims to be infallible in certain matters. Anglican Catholics believe in infallibility, but they believe that it is found not within the Office of the Pope, but within the Church itself, and that this is best expressed when it is acting as an undivided unity through the medium of the Ecumenical Councils. But since A.D. 1054 this hasn't happened.
We do recognise and give due honour to the Pope as Bishop of Rome and as Patriarch of the West on the ancient principle of primus inter pares. He is the 'first among equals' in the episcopate and has a special role and responsibility because of this.
What are 'Continuing' Anglicans?
There are several present-day bodies, often described collectively as 'Continuing Anglicans' or the 'Anglican Continuum', some which claim and some which do not claim (or possess) descent from the 1977 Congress of St Louis. However, we believe that, strictly speaking, it is only in the three founding provinces:
The United Episcopal Church of North America (UECNA) that one finds the 'legitimate' continuation of traditional Anglican Catholicism.
These three all share a common origin, stemming from the same apostolic succession - via The Right Revd. Albert Chambers and bear the same responsibility for preserving apostolic order and for being custodians of faith and morals as envisaged by the Congress of St Louis. A recent, exciting development, in terms of Church unity, is a reaffirmation of the mutual recognition and inter-communion between these jurisdictions.
Which Liturgy?
In the ACC there are a number of different Liturgies (Orders of Service) for celebrating Holy Communion. While the 1662 Book of Common Prayer is not authorised for use in ACCOP - in fact the 1549 Book of Common Prayer, and the 1928 American Book of Common Prayer are in use, although The English Missal and the Anglican Missal are the books used most commonly in our Diocese at the moment. The latter may be found to be celebrated with either the 1549 Canon, American 1928 Canon or the Gregorian Canon. There are other Books of Common Prayer authorised but we mention only those that are used currently in the Diocese.
Sometimes our liturgical use is suggested to be off putting to those who come from a more 'middle of the road' or from a 'evangelical' Anglican liturgical tradition, however we are representitive of the people who have taken the step to commitment themselves and join us. We are open to the establishment of new Missions using other ACC authorised liturgies in the Diocese. It is our faith that unites us and if you share that faith, or seek to, you are welcome.
The future?
To all, and especially those of you who having waded through this page of text, we extend a hand of friendship and Christian Love and offer you an alternative - Please consider seriously the challenges presented to you and we hope that you will join us.
In the Anglican Catholic Church we have the essentials. We have, as the Affirmation of St Louis puts it, Orthodox Catholic Faith, Orthodox Anglican Worship, Apostolic Catholic Order in order to grow we need also Evangelical Witness.
Affirmation of St. Louis
Introduction to the Affirmation of St. Louis
In 1977 an international congress of nearly 2,000 Anglican bishops, clergy and lay people met in St. Louis , Missouri , to take the actions necessary to establish an orthodox jurisdiction in which traditional Anglicanism would be maintained, by returning to the fullness of the Faith of the undivided CATHOLIC CHURCH . Acting according to the principles determined by the seven great Ecumenical Councils of the ancient Church and adopting initially the name "Anglican Church of North America", they placed themselves under the jurisdiction of the retired bishop of Springfield , Illinois , the Right Reverend Albert Chambers.
In January 1978 Bishop Chambers expanded that jurisdiction and devolved it upon others, by taking order for the consecration of four more bishops. From these four bishops have come two jurisdictions, the Anglican Catholic Church and the Anglican Province of Christ the King, which now maintain orthodox Anglicanism in North America and beyond. Bishop Chambers died in 1993. His steadfast faith and courage earned him a notable place in the history of world Anglicanism.
The ANGLICAN CATHOLIC CHURCH is a world-wide body. Since 1978 it has expanded to include 15 dioceses in the Americas , the United Kingdom , Australia , a bishopric in New Zealand , a deanery in Spain and in South America . In 1984 the historic Church of India (Anglican) was received and constituted as the Second Province ; today it has 5 dioceses.
Below is the text that affirms the establishment of the orthodox jurisdiction, The Anglican Catholic Church, in which traditional Anglicanism has been maintained.
The Text of the Affirmation of St. Louis
IN THE NAME OF THE FATHER AND OF THE SON AND OF THE HOLY GHOST. AMEN .
The Continuation of Anglicanism
We affirm that the Church of our fathers, sustained by the most Holy Trinity, lives yet, and that we, being moved by the Holy Spirit to walk only in that way, are determined to continue in the Catholic Faith, Apostolic Order, Orthodox Worship and Evangelical Witness of the traditional Anglican Church, doing all things necessary for the continuance of the same. We are upheld and strengthened in this determination by the knowledge that many provinces and dioceses of the Anglican Communion have continued steadfast in the same Faith, Order, Worship and Witness, and that they continue to confine ordination to the priesthood and the episcopate to males. We rejoice in these facts and we affirm our solidarity with these provinces and dioceses.
The Dissolution of Anglican and Episcopal Church Structure
We affirm that the Anglican Church of Canada and the Protestant Episcopal Church in the United States of America, by their unlawful attempts to alter Faith, Order and Morality (especially in their General Synod of 1975 and General Convention of 1976), have departed from Christ's One, Holy, Catholic and Apostolic Church.
The Need to Continue Order in the Church
We affirm that all former ecclesiastical governments, being fundamentally impaired by the schismatic acts of lawless Councils, are of no effect among us, and that we must now reorder such godly discipline as we strengthen us in the continuation of our common life and witness.
The Invalidity of Schismatic Authority
We affirm that the claim of any such schismatic person or body to act against any Church member, clerical or lay, for his witness to the whole Faith is with no authority of Christ's true Church, and any such inhibition, deposition or discipline is without effect and is absolutely null and void.
The Need for Principles and a Constitution
We affirm that fundamental principles (doctrinal, moral, and constitutional) are necessary for the present, and that a Constitution (redressing the defects and abuses of our former governments) should be adopted, whereby the Church may be soundly continued.
The Continuation of Communion with Canterbury
We affirm our continued relations of communion with the See of Canterbury and all faithful parts of the Anglican Communion. [Note: Because of the action of General Synod of the Church of England, Parliament, and the Royal Assent, the College of Bishops of the Anglican Catholic Church is obliged no longer to count the See of Canterbury as a faithful part of the Anglican Communion.]
WHEREFORE, with a firm trust in Divine Providence, and before Almighty God and all the company of heaven, we solemnly affirm, covenant and declare that we, lawful and faithful members of the Anglican and Episcopal Churches, shall now and hereafter continue and be the unified continuing Anglican Church in North America , in true and valid succession thereto.
FUNDAMENTAL PRINCIPLES
In order to carry out these declarations, we set forth these fundamental Principles for our continued life and witness.
PREFACE:
In the firm conviction that "we shall be saved through the grace of the Lord Jesus Christ," and that "there is no other name under heaven given among men by which we must be saved," and acknowledging our duty to proclaim Christ's saving Truth to all peoples, nations and tongues, we declare our intention to hold fast the One, Holy, Catholic and Apostolic Faith of God.
We acknowledge that rule of faith laid down by St. Vincent of Lerins: "Let us hold that which has been believed everywhere, always and by all, for that is truly and properly Catholic."
I. PRINCIPLES OF DOCTRINE
1. The Nature of the Church.
We gather as people called by God to be faithful and obedient to Him. As the Royal Priestly People of God, the Church is called to be, in fact, the manifestation of Christ in and to the world. True religion is revealed to man by God. We cannot decide what is truth, but rather (in obedience) ought to receive, accept, cherish, defend and teach what God has given us. The Church is created by God, and is beyond the ultimate control of man.
The Church is the Body of Christ at work in the world. She is the society of the baptized called out from the world: In it, but not of it. As Christ's faithful Bride, she is different from the world and must not be influenced by it.
2. The Essentials of Truth and Order
We repudiate all deviation of departure from the Faith, in whole or in part, and bear witness to these essential principles of evangelical Truth and apostolic Order:
Holy Scriptures
The Holy Scriptures of the Old and New Testaments and the authentic record of God's revelation of Himself, His saving activity, and moral demands -- a revelation valid for all men and all time.
The Creeds
The Nicene Creed as the authoritative summary of the chief articles of the Christian Faith, together with the "Apostles' Creed, and that known as the Creed of St. Athanasius to be "thoroughly received and believed" in the sense they have had always in the Catholic Church.
Tradition
The received Tradition of the Church and its teachings as set forth by "the ancient catholic bishops and doctors," and especially as defined by the Seven Ecumenical Councils of the undivided Church, to the exclusion of all errors, ancient and modern.
Sacraments
The Sacraments of Baptism, Confirmation, the Holy Eucharist, Holy Matrimony, Holy Orders, Penance and Unction of the Sick, as objective and effective signs of the continued presence and saving activity of Christ our Lord among His people and as His covenanted means for conveying His grace. In particular, we affirm the necessity of Baptism and the Holy Eucharist (where they may be had) -- Baptism as incorporating us into Christ (with its completion in Confirmation as the "seal of the Holy Spirit"), and the Eucharist as the sacrifice which unites us to the all-sufficient Sacrifice of Christ on the Cross and the Sacrament in which He feeds us with His Body and Blood.
Holy Orders
The Holy Orders of bishops, priests and deacons as the perpetuation of Christ's gift of apostolic ministry to His Church, asserting the necessity of a bishop of apostolic succession (or priest ordained by such) as the celebrant of the Eucharist -- these Orders consisting exclusively of men in accordance with Christ's Will and institution (as evidenced by the Scriptures), and the universal practice of the Catholic Church.
Deaconesses
The ancient office and ministry of Deaconesses as a lay vocation for women, affirming the need for proper encouragement of that office.
Duty of Bishops
Bishops as Apostles, Prophets, Evangelists, Shepherds and Teachers, as well as their duty (together with other clergy and the laity) to guard and defend the purity and integrity of the Church's Faith and Moral Teaching.
The Use of Other Formulae
In affirming these principles, we recognize that all Anglican statements of faith and liturgical formulae must be interpreted in accordance with them.
Incompetence of Church Bodies to Alter Truth
We disclaim any right or competence to suppress, alter or amend any of the ancient Ecumenical Creeds and definitions of Faith, to set aside or depart from Holy Scripture, or to alter or deviate from the essential pre-requisites of any Sacrament.
Unity with Other Believers
We declare our firm intention to seek and achieve full sacramental communion and visible unity with other Christians who "worship the Trinity in Unity, and Unity in Trinity," and who hold the Catholic and Apostolic Faith in accordance with the foregoing principles.
II. PRINCIPLES OF MORALITY
The conscience, as the inherent knowledge of right and wrong, cannot stand alone as a sovereign arbiter of morals. Every Christian is obligated to form his conscience by the Divine Moral Law and the Mind of Christ as revealed in Holy Scriptures, and by the teaching and Tradition of the Church. We hold that when the Christian conscience is thus properly informed and ruled, it must affirm the following moral principles:
Individual Responsibility
All people, individually and collectively, are responsible to their Creator for their acts, motives, thoughts and words, since "we must all appear before the judgment seat of Christ . . ."
Sanctity of Human Life
Every human being, from the time of his conception, is a creature and child of God, made in His image and likeness, an infinitely precious soul; and that the unjustifiable or inexcusable taking of life is always sinful.
Man's Duty to God
All people are bound by the dictates of the Natural Law and by the revealed Will of God, insofar as they can discern them.
Family Life
The God-given sacramental bond in marriage between one man and one woman is God's loving provision for procreation and family life, and sexual activity is to be practiced only within the bonds of Holy Matrimony.
Man as Sinner
We recognize that man, as inheritor of original sin, is "very far gone from original righteousness," and as a rebel against God's authority is liable to His righteous judgment.
Man and God's Grace
We recognize, too, that God loves His children and particularly has shown it forth in the redemptive work of our Lord Jesus Christ, and that man cannot be saved by any effort of his own, but by the Grace of God, through repentance and acceptance of God's forgiveness.
Christian's Duty to be Moral
We believe, therefore, it is the duty of the Church and her members to bear witness to Christian Morality, to follow it in their lives, and to reject the false standards of the world.
III . CONSTITUTIONAL PRINCIPLES
In the constitutional revision which must be undertaken, we recommend, for the consideration of continuing Anglicans, the following:
Retain the Best of Both Provinces
That the traditional and tested features of the Canadian and American ecclesiastical systems be retained and used in the administration of the continuing Church.
Selection of Bishops
That a non-political means for selection of bishops be devised.
Tripartite Synod
That the Church be generally governed by a Holy Synod of three branches (episcopal, clerical and lay), under the presidency of the Primate of the Church.
Scriptural Standards for the Ministry
That the apostolic and scriptural standards for the sacred Ministry be used for all orders of Ministers.
Concurrence of all Orders for Decisions
That the Constitution acknowledge the necessity of the concurrence of all branches of the Synod for decisions in all matters, and that extraordinary majorities be required for the favorable consideration of all matters of importance.
Re-establishment of Discipline
That the Church re-establish an effective permanent system of ecclesiastical courts for the defense of the Faith and the maintenance of discipline over all her members.
Constitutional Assembly to be Called
That our bishops shall call a Constitutional Assembly of lay and clerical representatives of dioceses and parishes to convene at the earliest appropriate time to draft a Constitution and Canons by which we may be unified and governed, with special reference to this Affirmation, and with due consideration to ancient Custom and the General Canon Law, and to the former law of our provinces.
Interim Action
In the meantime, trusting in the everlasting strength of God to carry us through all our trials, we commend all questions for decision to the proper authorities in each case: Episcopal, diocesan, and parochial, encouraging all the faithful to support our witness as subscribers to this Affirmation, and inviting all so doing to share our fellowship and the work of the Church.
IV. PRINCIPLES OF WORSHIP
Prayer Book -- The Standard of Worship
In the continuing Anglican Church, the Book of Common Prayer is (and remains) one work in two editions: The Canadian Book of 1962 and the American Book of 1928. Each is fully and equally authoritative. No other standard for worship exists.
Certain Variances Permitted
For liturgical use, only the Book of Common Prayer and service books conforming to and incorporating it shall be used.
V. PRINCIPLES OF ACTION
Intercommunion with other Apostolic Churches
The continuing Anglicans remain in full communion with the See of Canterbury and with all other faithful parts of the Anglican Communion, and should actively seek similar relations with all other Apostolic and Catholic Churches , provided that agreement in the essentials of Faith and Order first be reached.
Non-Involvement with Non-Apostolic Groups
We recognize that the World Council of Churches, and many national and other Councils adhering to the World Council, are non-Apostolic, humanist and secular in purpose and practice, and that under such circumstances, we cannot be members of any of them. We also recognize that the Consultation of Church Union (COCU) and all other such schemes, being non-Apostolic and non-Catholic in their present concept and form, are unacceptable to us, and that we cannot be associated with any of them.
Need for Sound Theological Training
Re-establishment of spiritual, orthodox and scholarly theological education under episcopal supervision is imperative, and should be encouraged and promoted by all in authority; and learned and godly bishops, other clergy and lay people should undertake and carry on that work without delay.
Financial Affairs
The right of congregations to control of their temporalities should be firmly and constitutionally recognized and protected.
Administrative Matters
Administration should, we believe, be limited to the most simple and necessary acts, so that emphasis may be centered on worship, pastoral care, spiritual and moral soundness, personal good works, and missionary outreach, in response to God's love for us.
The Church as Witness to Truth
We recognize also that, as keepers of God's will and truth for man, we can and ought to witness to that will and truth against all manifest evils, remembering that we are as servants in the world, but God's servants first.
Pensions and Insurance
We recognize our immediate responsibility to provide for the establishment of sound pension and insurance programs for the protection of the stipendiary clergy and other Church Workers.
Legal Defense
We recognize the immediate need to coordinate legal resources, financial and professional, for the defense of congregations imperiled by their stand for the Faith, and commend this need most earnestly to the diocesan and parochial authorities.
Continuation, Not Innovation
In this gathering witness of Anglicans and Episcopalians, we continue to be what we are. We do nothing new. We form no new body, but continue as Anglicans and Episcopalians.
NOW , THEREFORE, deeply aware of our duty to all who love and believe the Faith of our Fathers, of our duty to God, who alone shall judge what we do, we make this Affirmation. Before God, we claim our Anglican/Episcopal inheritance, and proclaim the same to the whole Church, through Jesus Christ our Lord, to whom, with the Father and the Holy Ghost, be all honor and glory, world without end. Amen.
Reprints of this document are available from the Anglican Parishes Association
