Commentary on (P)ECUSA - 01/28/08 06:41 PM
Commentary: The Continuing Drama in the Episcopal Church Visits the Diocese of Pittsburgh
By Randy Sly
1/28/2008
Catholic Online
In an attempt to rid the Episcopal Church of one of the strongest orthodox voices, the Presiding Bishop charged the Right Reverend Robert Duncan with abandoning the communion. Who will be next? What will this mean for the future of orthodox Anglicans? Where will this drama take them?
WASHINGTON (Catholic Online) � Robert William Duncan will celebrate his sixtieth birthday on July fifth this year as well as his eleventh anniversary as a bishop in September. Little did he know in 1997, when he promised to uphold the doctrine, discipline, and worship of the church that his vows would be brought into question in a little more than a decade.
For those who hold to an orthodox Anglican perspective, Duncan has gone above and beyond the call of duty defending the church in both word and deed. Unfortunately, for Bishop Duncan and others, the church has morphed in all three areas.
Orthodox Episcopalians as well as those in the worldwide Anglican Communion, have got to be shaking their heads in disbelief concerning the inquisition currently taking place. Bishops who are faithful to the historic declarations of the church must be wondering who will be next.
According to David Virtue, of Virtue Online, Mrs. Katherine Jefforts Schori, Presiding Bishop of the Episcopal Church U.S.A., along with an attorney and a parish priest from the Pittsburgh Diocese began proceedings against the bishop. However, Canon Law requires that three senior bishops much sign the inhibition papers necessary to impede his Episcopal authority.
In a letter to Bishop Duncan, dated January 15, 2008, Jefforts Schori indicated that the Title IV Review Committee had, in December, certified to her that he had abandoned the Communion as outlined in Canon Law.
The matter was referred to the three senior diocesan bishops authorized to rule in this matter, Bishop Frade of Florida, Bishop Lee of Virginia, and Bishop Wimberly of Texas. While the outcome of their deliberations is not completely known, the three required signatures were not given.
Bishop Dorsey Henderson, Ordinary for the Diocese of Upper South Carolina, served as President of the Review Committee and received the materials concerning Duncan from David Booth Beers, a New York attorney for the presiding bishop. Included were petitions from clergy and laity from the diocese who requested the Title IV review.
Their ruling was detailed in a forty-one page brief delivered at light speed back to Jefforts Schori. The committee was completely convinced that the bishop should be inhibited.
When one visits the Diocese of Pittsburgh�s website and clicks on the �Who We Are� navigation button, the local jurisdiction openly confirms its participation in the Worldwide Anglican Communion, the Episcopal Church of the United States of America.
The diocese also declares its affiliation with the Anglican Communion Network, which is an affiliation within the Episcopal Church that describes itself as a biblically-based missionary movement within the church. This last affiliation is the one that inflames the current ECUSA leadership and the more liberal cutting edge of the church.
Of particular interest is the statement at the top of the �Who We Are� page. Having met Bishop Duncan several years ago at a graduation exercise at Nashotah House in Wisconsin, this declaration particularly sums up the heart of the bishop from Pittsburgh.
�First and foremost, we are Christians, that is, followers of God�s Son Jesus Christ, who, through his life and by his death is able to forgive us our failings, and heal our broken relationships, first with God, and then with each other.�
The statement is followed by an invitation to learn more about Jesus which is linked to a site presenting the gospel. That�s his heart.
Now, back to the drama�
The lack of signatures on the certification for inhibition, according to the letter from the presiding bishop, will not stop the submission of the committees report to a meeting of the House of Bishops at a later meeting. She has invited Bishop Duncan to provide her with proof of his loyalty within the next two months.
Mrs. Jefforts Schori, who said she was sorry that she could not inhibit Duncan, will most likely continue to leverage whatever political avenues are at her disposal in an attempt to unseat other bishops, as well, who do not embrace the revisionist ethos that currently inhabits the church.
Many have tried to anticipate what will ultimately happen to the ECUSA, to Anglicans, and what impact all of this has on the Catholic world.
First, we need to recognize that there is no central movement of orthodox Anglicans in America. In fact, multiple jurisdictions, both within ECUSA and outside, through Anglican bishops in other countries, now exits. This is contrary to the true Anglican ethos. The Anglican Communion recognizes only one jurisdiction in any geographic area; but now, which one?
In the 1970�s more than two-dozen groups, categorized as the Continuing Church Movement, came into existence due to women�s ordination and the revised Book of Common Prayer. Today, the number is increasing rapidly with new names, such as the Anglican Communion Network, Anglican Mission in America, Convocation of Anglicans in North America, Episcopal Missionary Church and others.
We can also add to this number some of the continuing church jurisdictions that still exist as well as newer denominations with similar names and liturgies such as the Charismatic Episcopal Church and the Evangelical Episcopal Church.
The question thus exists, who speaks for orthodox Anglicans in America?
Second, the movements of Orthodox Anglicans have no unified understanding of what orthodox Anglicans believe. Some hold to the ordination of women, others do not. Some affirm the Real Presence of Christ in the Sacraments, while others do not. Various polities and approaches to Canon Law are also being exercised in the different jurisdictions.
Attempts are being made at trying to unify some of the movements. Only time will tell whether the activity will actually bear any meaningful fruit or not.
Third, these various jurisdictions do nothing to settle the ultimate issue of Christian solidarity. We are simply fragmenting once again. In His High Priestly Prayer, our Lord prayed for us to be one, as He and the Father are one.
I would submit that only the two historic lungs of the Church, the East and the West, can provide an ultimately safe and secure home for orthodox Anglicans. Both have experienced a trickle of converts over the centuries, but the past few decades there has been a much greater insurgence.
In the Catholic Church, a group that has been encouraging and strengthening Anglican converts over the last few years is the Anglican Use Society. The group was formed to encourage Episcopal priests, who were coming in through the Pastoral Provision authorized by Pope John Paul II in 1980, as well as individuals and parishes who were also converting.
While the work of establishing the Pastoral Provision extends back almost three decades, this initiative of JPII provides the groundwork for inviting Anglo-Catholics to come home after five centuries of separation.
Fully Catholic in every way, former Episcopal parishes that come into full communion have the option of requesting authorization to celebrate the Mass uses liturgies found in the �Book of Divine Worship� which contains modified Anglican rites conformed to Catholic teaching.
Now is the time for Catholics to reach out to those who are searching for a true Christian home. Anglican Use parishes exist in a few places, and most Episcopalians would be comfortable in the Catholic liturgies celebrated in our parishes.
Through RCIA, those on a journey can explore and thoroughly investigate the teachings of the Church prior to making any commitment. The Catechism is also a wonderful resource to offer these new pilgrims.
One only needs to watch �Journey Home� on EWTN or search the Internet to realize that a large number of converts are currently entering the Church. As one of those numbers, I was counseled by my mentor that one must come in and enjoy being fully Catholic, not an anglo-catholic in exile. I, for one, came in with my hands empty and my heart full.
By Randy Sly
1/28/2008
Catholic Online
In an attempt to rid the Episcopal Church of one of the strongest orthodox voices, the Presiding Bishop charged the Right Reverend Robert Duncan with abandoning the communion. Who will be next? What will this mean for the future of orthodox Anglicans? Where will this drama take them?
WASHINGTON (Catholic Online) � Robert William Duncan will celebrate his sixtieth birthday on July fifth this year as well as his eleventh anniversary as a bishop in September. Little did he know in 1997, when he promised to uphold the doctrine, discipline, and worship of the church that his vows would be brought into question in a little more than a decade.
For those who hold to an orthodox Anglican perspective, Duncan has gone above and beyond the call of duty defending the church in both word and deed. Unfortunately, for Bishop Duncan and others, the church has morphed in all three areas.
Orthodox Episcopalians as well as those in the worldwide Anglican Communion, have got to be shaking their heads in disbelief concerning the inquisition currently taking place. Bishops who are faithful to the historic declarations of the church must be wondering who will be next.
According to David Virtue, of Virtue Online, Mrs. Katherine Jefforts Schori, Presiding Bishop of the Episcopal Church U.S.A., along with an attorney and a parish priest from the Pittsburgh Diocese began proceedings against the bishop. However, Canon Law requires that three senior bishops much sign the inhibition papers necessary to impede his Episcopal authority.
In a letter to Bishop Duncan, dated January 15, 2008, Jefforts Schori indicated that the Title IV Review Committee had, in December, certified to her that he had abandoned the Communion as outlined in Canon Law.
The matter was referred to the three senior diocesan bishops authorized to rule in this matter, Bishop Frade of Florida, Bishop Lee of Virginia, and Bishop Wimberly of Texas. While the outcome of their deliberations is not completely known, the three required signatures were not given.
Bishop Dorsey Henderson, Ordinary for the Diocese of Upper South Carolina, served as President of the Review Committee and received the materials concerning Duncan from David Booth Beers, a New York attorney for the presiding bishop. Included were petitions from clergy and laity from the diocese who requested the Title IV review.
Their ruling was detailed in a forty-one page brief delivered at light speed back to Jefforts Schori. The committee was completely convinced that the bishop should be inhibited.
When one visits the Diocese of Pittsburgh�s website and clicks on the �Who We Are� navigation button, the local jurisdiction openly confirms its participation in the Worldwide Anglican Communion, the Episcopal Church of the United States of America.
The diocese also declares its affiliation with the Anglican Communion Network, which is an affiliation within the Episcopal Church that describes itself as a biblically-based missionary movement within the church. This last affiliation is the one that inflames the current ECUSA leadership and the more liberal cutting edge of the church.
Of particular interest is the statement at the top of the �Who We Are� page. Having met Bishop Duncan several years ago at a graduation exercise at Nashotah House in Wisconsin, this declaration particularly sums up the heart of the bishop from Pittsburgh.
�First and foremost, we are Christians, that is, followers of God�s Son Jesus Christ, who, through his life and by his death is able to forgive us our failings, and heal our broken relationships, first with God, and then with each other.�
The statement is followed by an invitation to learn more about Jesus which is linked to a site presenting the gospel. That�s his heart.
Now, back to the drama�
The lack of signatures on the certification for inhibition, according to the letter from the presiding bishop, will not stop the submission of the committees report to a meeting of the House of Bishops at a later meeting. She has invited Bishop Duncan to provide her with proof of his loyalty within the next two months.
Mrs. Jefforts Schori, who said she was sorry that she could not inhibit Duncan, will most likely continue to leverage whatever political avenues are at her disposal in an attempt to unseat other bishops, as well, who do not embrace the revisionist ethos that currently inhabits the church.
Many have tried to anticipate what will ultimately happen to the ECUSA, to Anglicans, and what impact all of this has on the Catholic world.
First, we need to recognize that there is no central movement of orthodox Anglicans in America. In fact, multiple jurisdictions, both within ECUSA and outside, through Anglican bishops in other countries, now exits. This is contrary to the true Anglican ethos. The Anglican Communion recognizes only one jurisdiction in any geographic area; but now, which one?
In the 1970�s more than two-dozen groups, categorized as the Continuing Church Movement, came into existence due to women�s ordination and the revised Book of Common Prayer. Today, the number is increasing rapidly with new names, such as the Anglican Communion Network, Anglican Mission in America, Convocation of Anglicans in North America, Episcopal Missionary Church and others.
We can also add to this number some of the continuing church jurisdictions that still exist as well as newer denominations with similar names and liturgies such as the Charismatic Episcopal Church and the Evangelical Episcopal Church.
The question thus exists, who speaks for orthodox Anglicans in America?
Second, the movements of Orthodox Anglicans have no unified understanding of what orthodox Anglicans believe. Some hold to the ordination of women, others do not. Some affirm the Real Presence of Christ in the Sacraments, while others do not. Various polities and approaches to Canon Law are also being exercised in the different jurisdictions.
Attempts are being made at trying to unify some of the movements. Only time will tell whether the activity will actually bear any meaningful fruit or not.
Third, these various jurisdictions do nothing to settle the ultimate issue of Christian solidarity. We are simply fragmenting once again. In His High Priestly Prayer, our Lord prayed for us to be one, as He and the Father are one.
I would submit that only the two historic lungs of the Church, the East and the West, can provide an ultimately safe and secure home for orthodox Anglicans. Both have experienced a trickle of converts over the centuries, but the past few decades there has been a much greater insurgence.
In the Catholic Church, a group that has been encouraging and strengthening Anglican converts over the last few years is the Anglican Use Society. The group was formed to encourage Episcopal priests, who were coming in through the Pastoral Provision authorized by Pope John Paul II in 1980, as well as individuals and parishes who were also converting.
While the work of establishing the Pastoral Provision extends back almost three decades, this initiative of JPII provides the groundwork for inviting Anglo-Catholics to come home after five centuries of separation.
Fully Catholic in every way, former Episcopal parishes that come into full communion have the option of requesting authorization to celebrate the Mass uses liturgies found in the �Book of Divine Worship� which contains modified Anglican rites conformed to Catholic teaching.
Now is the time for Catholics to reach out to those who are searching for a true Christian home. Anglican Use parishes exist in a few places, and most Episcopalians would be comfortable in the Catholic liturgies celebrated in our parishes.
Through RCIA, those on a journey can explore and thoroughly investigate the teachings of the Church prior to making any commitment. The Catechism is also a wonderful resource to offer these new pilgrims.
One only needs to watch �Journey Home� on EWTN or search the Internet to realize that a large number of converts are currently entering the Church. As one of those numbers, I was counseled by my mentor that one must come in and enjoy being fully Catholic, not an anglo-catholic in exile. I, for one, came in with my hands empty and my heart full.