Posted by: Fr. C. | January 11, 2018


Supreme Humility

Changing to a new computer has a certain cathartic aspect. In going through years of e-mails recently, I was taken by the periodic crazes and manias in both the secular and ecclesiastical world. When it comes to the Church, I never cease to be intrigued or, perhaps stunned and amazed, by the “next best thing” (“NBT”).

The NBT always arrives accompanied by “enthusiasts”-folks who wholeheartedly support and avidly even rabidly cheer on all of the benefits of the NBT, whilst declaring the last best thing “dead” or “dying”. Nowhere has this been more prevalent than in the Anglican expression, particularly Anglo-Catholicism, in the last decade.

There have been waves of NBTs, and the account that follows is by no means comprehensive. . There was the Anglican Mission in America seeking, post l’Affaire de Vicki Robinson, to lure Episcopalians and Anglicans of the evangelical variety to “legitimacy” gained through the leadership of African bishops. At roughly the same time, the Traditional Anglican Communion sought to entice with claims of corporate reunification of the continuers with the Roman Catholic Church. This effort was replete with a solemn service in England during which a host of bishops solemnly signed the Catechism of the Catholic Church and presented it with a loud thud one the doorstep of the Congregation for the Doctrine of the Faith (formerly known by its less-than-user-friendly name as the Inquisition). Despite loud hoopla, fanfare and a wave of apologists, the continuing Church marched on along retaining a number of signatories to the CCC who found the Tiber too wide and deep to cross.

Next, we saw the creation of the Roman Catholic Ordinariate to sweep in traditional Anglicans of the Anglo-Catholic variety who had variously grown weary of the apostasy of the Episcopal Church and the bat-craziness of the continuing Church movement. Waves of enthusiasts fanned out for this NBT. Conferences were held. Social media sites saturated.

We all learned that we could have the “legitimacy” of the Roman Catholic Church whilst retaining our “rich Anglican liturgical tradition.” While the enthusiasts still troll the net verse, they seem to be maturing and the Ordinariate has settled in at about 45 parishes and missions. Meanwhile, the continuing Church soldiers on, diminishing in many places, failing to address the problems that have existed for 40 years, albeit finally showing some signs of much-needed unity in the Joint Synods of October 2017.  Roughly 300 parishes and missions are accounted for in this effort.

Now, there seems to be yet another NBT-Western Rite Orthodoxy. While this has been around for a while amongst the Antiochian Orthodox parishes, it has taken on an aggressive recruiting effort in the Russian Orthodox Church Outside of Russia (ROCOR). This pace has stepped up markedly in the several months following the Joint Synod among four parts of the continuing Church.

Again, the enthusiasts are peppering social media, sending out breathless announcements of converts gained and numbers increased, and even ringing up folks to get them to do the backstroke across the Volga. Mixed in with this “outreach” by the NBT from the East is a measure of triumphalism and disparagement of other bodies. Social media has included comments effervescing over the closure of Roman Catholic parishes and touting the gains made by the East. Most recently, a colleague of many years who has joined this NBT advised that he no longer felt “comfortable” posting on Anglican blogs such as this and refusing to engage in a minor public discourse and debate on the matter of East, West or in the Middle.

Perhaps it is a function of having been a continuer for so many years, or being a lawyer for nearly 36 years or being simply a combative sort (an admixture of Welsh and Irish should have a warning label). However, when the ability to debate and discuss gets defenestrated, generally an absolute truth claim follows. (Hint: This is the case for both liberals and conservatives, traditionalists and revisionists, and so on.) Further, when a claimant to the truth begins to denigrate and disparage the other side, then one must wonder what is behind the curtain (or dossal). Mix all of that together and layer in crass triumphalism, then there is cause for real and probing inquiry.

I understand the assertion that triumphalists make concerning the NBT. It is the one true Church, and they love everyone so much that they cannot stand to see them anywhere else. After all, the NBT is the “one, true Church.” Roman Catholics would disagree. Even other Orthodox groups would disagree. Even continuing Anglicans, doomed and damned though we may be, would disagree.

Does the continuing Church have problems? There are, in fact, many ranging from poorly or un-educated clergy, questionable administrative practices, disregard of canons, to utterly incoherent theologies attempting domestic bliss under the same roof. These need to be honestly and openly discussed, and there will be an attempt to do so here in a forthcoming series of articles aimed at addressing the pachyderms in the parlor. However, the answer is not necessarily to abandon the leaky longboat and run to the NBT. It surely is not in making a different truth claim, or claim of authority while decrying other Christians who remain unsold on the NBT.

Several years ago, Pope Francis addressed these issues in a homily. He pointed out that, “Triumphalism impedes the Church.” Taking the argument further, he said. “Triumphalism impedes Christians.”

In an excellent brief article on the Patheos blog teasing out this thought, Rebecca Hamilton aptly observed that, Triumphalism, the joy in winning, is part of our national psyche. We are, in our own way, very sure of ourselves and our ability to overcome whatever difficulties lie in front of us.” This can skew our Christian understanding of the Gospels.

Simply put, Jesus triumphed over Satan, He transcended Satan’s final ploy against humanity, which is death. Just as “mere” Christians, we can end up focusing on that victory and ignore the way it was achieved. As Ms. Hamilton observes, “The cross did not look like a victory to those who saw Our Lord suffer and die on it. It looked like an ignominious defeat.”

At a basic level, the Cross is still part of this world. We all have our crosses, and if we want to be worthy of Him, we must pick them up and carry them. “[T]his triumph is not triumph according to the world’s understanding.” It is not an aggressive and competitive victory that elevates us in other people’s eyes and gives us a particular status. Following Christ means embracing the supreme humility of the Cross. The triumph of the cross is defeat for the Kingdom’s sake and not for the sake of denominationalism.

Even the disciples managed to get this wrong. Despite their direct and with privileged relationship with Christ, they returned from their work to decry another. Recall this vignette from the ninth chapter of the Gospel of St Mark, “And John answered him, saying, Master, we saw one casting out devils in thy name, and he followeth not us: and we forbad him, because he followeth not us. But Jesus said, Forbid him not: for there is no man which shall do a miracle in my name, that can lightly speak evil of me. For he that is not against us is on our part.” (vv. 38-40)

If ever there were a palliative to the triumphalism of the adherents of the NBT, this passage is fairly straightforward.

Writing some ten years ago on The Continuum blog, Fr. Robert Hart addressed the larger issue in an article entitled “The Odd Couple”. It was written during a period in which there was an eructation of enthusiasm and triumphalism for a purported NBT. In speaking of the Roman Catholic and Eastern Orthodox branches of the Church, Fr. Hart observed, “…we love and honor both of them, which is more than they usually say for each other. In our ecclesiology there is room for them both as part of the Church in its fullness, unlike the respective ecclesiology of each of them concerning the other (let alone everybody else). If the Two One True Churches were no longer twain but one, then they might have some credibility to their exclusivist claim. Their mutual exclusion still bears witness to the fact that they too have erred at different times, and have yet to work out their differences.” Indeed, the fractiousness of the various Eastern Orthodox bodies amplifies this last thought.

This is not to say that there are not legitimate differences and a need for theological discourse. Indeed, there is a desperate need for this within the continuing Anglican movement. For example, can committed Calvinists embrace the Affirmation of St. Louis, a document fundamental to the appellation “Continuing Churchmen”? Of course not, yet this is a question for some would-be continuing Anglicans. This is but one of the elephants in the doctrinal room.

However, sheep stealing, sewing discord, denigrating others particularly the jurisdictions one comes from and like behaviors are not merely unseemly, they are un-Scriptural. They must stop. Now.

For those of us who have dear friends and colleagues on the other side of the Tiber, Volga, Bosporus, Red Sea or whatever aqueous body may separate us, let us continue in prayer, charity and humility as befitting people of God. The hour is late and the battle is joined. “He that is not against us is on our part.”


Posted by: Fr. C. | December 27, 2017

Touching a Nerve


Yesterday’s invitation to comment on “East, West or in the Middle” apparently has struck a nerve.  We have had a large number of hits on the page, although so far only two substantive responses.  You can find them in the “Comments” section to the article later this afternoon as they go through the “approval” process in WordPress.

I hope that more of you will respond to the invitation, as it is a much needed discussion.

Posted by: Fr. C. | December 26, 2017

West, East or In the “Middle”? A Call.

In early November, Roman Catholic Bishop Steven J. Lopes formally dedicated the formerly-Episcopal church of St. Barnabas in Omaha, Nebraska as a site of Catholic worship. Lopes is bishop of the Personal Ordinariate of the Chair of St. Peter, the nationwide collective for the 45 Anglican congregations in the United States and Canada that have been brought into the Catholic Church.

Since January, a Catholic priest and former clergyman, the Rev. Jason Catania, a friend of this blog’s author, began spending part of his time at St. Barnabas, Omaha, taking over its administration. I have known Fr. Catania for more than 16 years and can vouch that he is a most-dedicated priest, having weathered some stormy seas in an  Episcopal Church and diocese grown increasingly…shall we say…heterodox. The church also has a new music director. And recently, renovations to its 102-year-old building in the Joslyn neighborhood were completed in anticipation of Bp. Lopes dedication.

Pope Benedict set up the process for Anglican churches to become Catholic, he made it possible for those congregations to keep some of their liturgical practices. They use some of the same language in the Book of Common Prayer, adapted in places to fit the Catholic Mass. Musically, the church follows a classical repertoire in English and Latin, and employs chant.

But there is another game in town.  Also building and growing in Omaha is Holy Cross Orthodox Church.  It is a vibrant and active parish located in the Ralston suburb of Omaha and is pastored by Fr. Victor Novak, who also is a long-time friend of the author of this blog and another former Anglican.  I note here that Fr. Novak is one of the hardest-working, nost dedicated clergy I know.  Holy Cross is a Western Rite parish of the Russian Orthodox Church Outside of Russia (ROCOR), “committed to outreach with the Gospel, rebuilding the Western Church, and to caring for those most in need.”  At Holy Cross, like its Roman catholic counterpart, one finds Gregorian chant, traditional Christian hymns, and a formal and reverent Liturgy.

In the wake of the Atlanta “unification Synod” last October, the pace of clergy and parishioners crossing the Tiber or Volga does not seem to have diminished.  Indeed, one of the reporters on that Synod, Fr. Thomas Janikowski (Diocese of Quincy, ACNA), departed that gathering to the Orthodox Church, closing Quadcities Anglican Radio and launching Western Rite Radio.

In a recent interview, Metropolitan Hilarion, head of ROCOR, noted that Anglicans are the largest single group of converts to the Orthodox Church in the United States. Fr. Novak asserts that, “there are hundreds of Orthodox clergy in America who are former Anglican clergymen, and they are serving in both the Eastern and Western rites. When I am asked, Where have all of the Catholic Anglicans gone? My answer is always the same: To the Orthodox Church!”

Well, the good people of St. Barnabas may likely differ with Fr. Novak’s assertion, but the fact remains that many good and talented clergy are leaving the Anglican house, and certainly it is the case that a substantial number of them are heading to Orthodoxy, especially in the Western Rite of ROCOR and, albeit to a lesser extent, to the Western Rite Vicariate of the Antiochian Church.  Indeed, my valued associate priest at my own parish here in Richmond, will be departing for the ROCOR Western Rite after the first of the year.

The flow of clergy in the opposite direction across the Thames, particularly to the “continuing” churches does not seem…well…as robust.

I began this blog some years ago both to satisfy my own curiosity and to foster an honest discussion as to the reasons for leaving the continuing church to travel East or West, or whether to stay the course in the good ol’ via media.  With the recent growth of ROCOR’s Western Rite and the successes of the Ordinariate over the years, the question remains fair game.  Indeed, with apparently diminishing numbers of Anglicans, particularly traditional Anglo-Catholics in the United States, “East, West or the Middle Way?” is a timely question to ask.

So, I am issuing a call to clergy and lay folks who have gone to Rome or to Orthodoxy or who, like I, have stayed the course as Anglo-Catholics.  I’d like you to share with the readers the following:

1.  In which jurisdiction are you?

2.  Where did you come from, if you left?

3.   Why did you leave, or, if you remained, why did you stay?

4.  What do you see in store for the Catholic expression of Anglicanism in 5-10 years?

Please send your responses to  or you can post them as comments.  I think regular article format would be preferable. I ask that you try to be as brief as possible, and, while I reserve the right to edit a submission for length or (heaven forbid) any pejorative content, be assured that I will discuss any changes with the author before publishing.

Christmas! blessings to all!

Canon Nalls

Posted by: Fr. C. | October 7, 2017

Joint Synod 2017-Day 5 and Wind-Up

Dunwoody, Georgia,

The much anticipated moment of the week arrived just after 9:00 a.m. on Friday.  The heads of the Diocese of the Holy Cross (Hewett), Anglican Church in America (March), Anglican Catholic Church (Haverland) and Anglican Province of America (Grundorf)(aka the “G-4”) ascended the platform before hundreds of rapt onlookers.  There was silence in the hall as each bishop read a portion of the Declaration of Communio In Sacris amongst the bodies.  The crowd of young seminarians, lay people of all ages, assorted clergy and many veterans of the long years of the continuing Anglican movement in the United States looked on as each prelate signed the documents.

At once the crowd was to its feet in prolonged applause with shouts of “Amen” and “Alleluia”.  There was hugging and no small amount of tears as the emotional dam of 40 years let go.  Then, all of the people burst into the Doxology which reverberated off the walls of the hall.  One bishop allowed that he made it through the first words, “Praise God….”, before the lump in his throat prevented anything further.  In the aftermath, people rushed to have their pictures taken with the bishops and to ask autographs.

The Pontifical Mass that followed, was no less joyful and emotional..  Each of the four bishops took a role in the liturgy, with ++Hewett celebrating and ++Grundorf as the homilist.  The lines of all of the years faded in the face of the Holy Eucharist, and many long-savored enmities seemed to disappear at the Real Presence.  This author was graced to receive the Host from Bp. Paul Hewett, who so many years ago chanted the Litany at my ordination, and the chalice at the hands of Abp. Mark Haverland who has been my Metropolitan for many years.  I could not help but add my own tears to those of many in the crowd as I returned to my place.

Are there more bumps in the road ahead?  Of course.  The Church is filled with human beings.  Indeed, there was great disappointment at the absence of the Anglican Province of Christ the King, which had declined to participate.  We can only pray that a body such as the APCK, which professes the same faith as the “G-4”, will move past its present reticence.  As well, there are a number of technical, ecclesial and canonical issues remaining.  However, this moment proves that, through prayer and perseverance, these obstacles will be overcome, for with God all things are possible.

As the crowd began to dissipate, there was a reluctance to leave such a graced occasion, but folks gradually bade their farewells with a renewed sense of purpose and a new sense of unity.


Posted by: Fr. C. | October 6, 2017

Joint Synods 2017-Day 4

Dunwoody, Georgia

The buoyant mood continued here today as the various groups completed their individual business meetings.  Old friends greeted one another, and new friends were made and bonds formed.  There were many young clergy and seminarians in the crowd, an encouraging sign in a movement that many feared was “growing grey”.

The much anticipated banquet speech by Fr. George Clendenin (APCK) did not disappoint.  He took the crowd back 40 years to the Affirmation of St. Louis of which he was an architect and drove home the point that continuing Anglicanism did not form because of liturgical innovation, prayer book changes or even the growing wave of revisionism.  It began with the Episcopal church’s simple heresy of purported women’s ordination to the apostolic priesthood.  While the other aspects swirled around and formed a part of the 1977 separation, the attempt to reorder a scriptural and ontological reality was at the core, and the results have been sadly borne out over the ensuing years.

Fr. Clendenin pulled no punches as he recounted the heroes of the movement, and the problem of personalities that have resulted in the unhappy divisions. of the last 40 years. Clendenin called for a reordering of priorities toward the incarnate Christ and proclaiming the unbroken faith once-delivered in a world increasingly opposed to that message.  The crowd erupted in applause at several points, particularly when he raised the problems of cleresy especially at the episcopal level, and the speech (which we hope to reproduce tomorrow or Saturday) concluded with a thunderous standing ovation.

Tomorrow will bring a joint plenary session among all of the assembled groups, a solemn pontifical Mass and the signing of the long-awaited concordat of intercommunion reproduced below.  Tonight please pray for the unity of the Church.

Agreement Establishing Full Communion (Communio in sacris)


The Anglican Catholic Church

 The Anglican Church in America

 The Anglican Province of America

The Diocese of the Holy Cross

We the undersigned, belonging to and holding the faith of the One Holy Catholic and Apostolic Church, as received by the Church of England in the days of her orthodoxy, and as Continued by Anglicans in North America in response to the call of the Congress of Saint Louis in 1977, agree to the following:

Ø We acknowledge each other to be orthodox and catholic Anglicans in virtue of our common adherence to the authorities accepted by and summarized in The Affirmation of Saint Louis in the faith of the Holy Tradition of the Undivided Catholic Church and of the seven Ecumenical Councils.

Ø We recognize in each other in all essentials the same faith; the same sacraments; the same moral teaching; and the same worship; likewise we recognize in each other the same Holy Orders of bishops, priests, and deacons in the same Apostolic Succession, insofar as we all share the episcopate conveyed to the Continuing Churches in Denver in January 1978 in response to the call of the Congress of Saint Louis; therefore,

Ø We welcome members of all of our Churches to Holy Communion and parochial life in any and all of the congregations of our Churches; and,

Ø We pledge to pursue full, institutional, and organic union with each other, in a manner that respects tender consciences, builds consensus and harmony, and fulfils increasingly our Lord’s will that his Church be united; and,

Ø We pledge also to seek unity with other Christians, including those who understand themselves to be Anglican, insofar as such unity is consistent with the essentials of catholic faith, order, and moral teaching.

The Rt. Rev. Brian R. Marsh    The Most Rev. Mark Haverland

The Rt. Rev. Walter Grundorf   The Rt. Rev. Paul Hewett

Posted by: Fr. C. | October 5, 2017

Joint Synods 2017-Day 3

Dunwoody, Georgia

The festival atmosphere continued throughout the day here at the unity meeting of four traditional Anglican groups here in suburban Atlanta today. Hundreds of voices shook the large ball room during the Matins and Mass  celebrated at 7:30 this morning by Bishop Chad Jones of the APA.  Friends old and new shared a meal together before heading into the respective business meetings of the ACC, ACA, APA and DHC.

Representatives of the Polish National Catholic Church were, indeed, present, along with observers from the Reformed Episcopal Church, Charismatic Episcopal Church, and several other jurisdictions and provinces.  At this time, this writer has not seen the Bishop of the Diocese of Ft. Worth, although rumors of his presence circulated.

The business of the ACC Synod was relatively routine, but grew palpably electric at the point of the ecumenical report.  When the statement on Joint Communion was read, there was a loud motion for its adoption which included your reporter, followed by an immediate, thunderous,standing ovation by lay and clergy delegates.  The motion carried unanimously and by acclamation.

The only real questions centered around the issues presented by future organic unity.  It is apparent that the bishops fully understand the potential hurdles and will work to resolve them in a collegial manner and in good order.

To say the least, it is a momentous day for the Affirmation of St. Louis churches.  There was a note of sadness as the Anglican Province of Christ the King, which had been offered a seat at the table at least twice refused to participate.  In fact, rumors are circulating that the APCK bishops have forbidden their clergy to be present at this historical moment.  As there are several APCK clergy here and enjoying the fellowship, the rumor remains unsubstantiated.

Technical issues continue to hamper the blogging of this event, but I hope to have a full text of the communion agreement posted here tomorrow.  In the meantime, please continue to pray for the ongoing success of this remarkable gathering.




Posted by: Fr. C. | October 4, 2017

The Grand Convergence-Day 2


Dunwoody, Georgia.

If a number of Christians from various groups frequently working at cross purposes for 40 years gathering in prayer and harmony gets your attention, then today was a pretty good day here at Joint Synod 2017.  Folks from all over the country were gathering in an almost festive atmosphere.  Friends greeted old friends.  New friends were made. Exhibitors ranging from vestment sellers, to Anglican book publishers, to flourishing schools contributed to the carnival.

Bishops of the groups held meetings behind generally behind closed doors, while the working clergy and lay folk made introductions across the divides of the traditional Anglican alphabet soup, and a number of long separated acquaintances caught up on events.

Not surprisingly, there were no shattering announcements.  Folks across the gathered jurisdictions acknowledged the same common difficulties: aging and small parishes,  clergy shortages and educational shortfalls, lack of adequate clergy pay, the need for modern teaching materials, and appeal to a new generation.  These were discussed informally in sidebars and over meals.  The bishops circulated in the crowd and certainly heard those concerns.  Yet, the mood was very upbeat, and talk of the victories of the last 40 years was the dominant theme.

The take away from day 2 is anecdotal and best summed up in a few major points.

  1.  There are far fewer former Episcopalians than in years past. Many are from other denominations,  These folks are aware of the struggles in the separation from that body, but have no stake or interest in them.  They are happier and less prone to Angricanism.
  2. The passing of several personalities from the scene have made this meeting possible,  It underscores that the differences have been personal rather than theological.
  3. There are a number of young clergy.  Not enough, but more than in past gatherings.  They are attracted by sound liturgy, reverence, sound teaching and the mysteries of the faith.
  4. There is a growing interest in Anglican schools, particularly at the secondary level and among home schoolers.
  5. Clergy and lay folk have been moving back and forth across jurisdictional lines for some years no, and all but the most sectarian and hardened Angricans understand the need for and desire unity.

To be sure, these are scattered impressions based on a day of “walking and talking”, but the mood is that this a moment long in the making, and long overdue.  Rumors, of course, swirl, and the major excitement is focused on the possible attendance by Bp. Jack L. Iker, of the Diocese of Ft. Worth and bishops and clergy of the Polish National Catholic Church.  These have not been confirmed at this writing, but their presence would buoy an already enthusiastic crowd.

The business meetings of the various provinces begin tomorrow.  Tonight, it was moving to hear hundreds of voices at Evening Prayer, particularly in the concluding hymn,

  1. The day Thou gavest, Lord, is ended,
    The darkness falls at Thy behest;
    To Thee our morning hymns ascended,
    Thy praise shall sanctify our rest.
  2. We thank Thee that Thy church, unsleeping,
    While earth rolls onward into light,
    Through all the world her watch is keeping,
    And rests not now by day or night.
  3. As o’er each continent and island
    The dawn leads on another day,
    The voice of prayer is never silent,
    Nor dies the strain of praise away.
  4. The sun that bids us rest is waking
    Our brethren ’neath the western sky,
    And hour by hour fresh lips are making
    Thy wondrous doings heard on high.
  5. So be it, Lord; Thy throne shall never,
    Like earth’s proud empires, pass away:
    Thy kingdom stands, and grows forever,
    Till all Thy creatures own Thy sway. Amen.

This writer left with a lump in his throat and tears in his eyes.


Posted by: Fr. C. | October 3, 2017

A Christian Challenge

Dunwoody, Georgia

At the multi-jurisdictional Anglican  Joint Provincial Synod, it was learned today that the Foundation for Christian Theology, the 501(c)(c) organization former publisher of The Christian Challenge magazine, has been reorganized under new leadership.  The FCT plans to resume publication of the Challenge in both electronic and limited print-run formats.

Founded nearly 50 years ago by the late Dorothy Faber and headed by her daughter Auburn Faber Traycik, the Challenge chronicled the decline of the American Episcopal Church and rise of the so-called continuing church, an assortment of traditional Anglican groups following the 1977 Affirmation of St. Louis.  The magazine ceased print publication by 2010 with the decline of in the health of the editor-in=chief.

The re-launched Challenge will focus on news and commentary related and of interest to traditional Anglicans.  It is hoped, as well, that the renewed magazine will serve as a neutral ombudsman and rallying point for news among the various traditional Anglican groups.

More details will be released in the next several weeks as website and social media outlets are completed.

Posted by: Fr. C. | October 3, 2017

The Grand Convergence-Day 1

Dunwoody, Georgia

Here we are.  some 40 years after the Affirmation of St. Louis, the crowd is beginning to assemble in the largest attempt at unity in continuing Anglicanism since the disastrous APCK-ACA-ACC pilgrimage in Fond du Lac, Wisconsin, more than ten years ago.  It was a moment that resulted in disappointment and, ultimately, reprisals by the APCK against its priests who had helped organize the event.

Many have left continuing Anglicanism in its wake to seek safe harbor in the East or Rome, and a few, including this writer have remained to see what, if anything, God might have in store for faithful Anglo-Catholics in the United States.

The foundational work for this event has been opaque.  Obviously, bishops and senior members of the Anglican Catholic Church, Diocese of the Holy Cross, Anglican Province of America and Anglican Church in America have been working quietly for some years to bring this event about. Certainly, the profusion of purple in the lobby of the Crowne Plaza this evening is testimony to the importance of this event.  However, the actual extent of the aim of the bishops’ discussions remains unclear beyond stated goal of formal communio in sacris among the four groups, something that already occurs in fact.

Will these groups move beyond alliance into organic union of the claimed 300 member parishes?  Will there be consolidation of administrative functions?  Will there be uniform standards for clergy education and formation?  Tomorrow, meetings of the bishops will resume, but, for now, there is much that remains to be seen at this point. Perhaps it is sufficient to the day that, after 40 long years, people can gather together in harmony to affirm the same roots, the same theological foundations, a truly common Book of Common Prayer, and the same heritage from the English Church in the happy days before heterodoxy and heresy.  However, given the presenting issues that relate to the very survival of this bit of Christendom, a larger effort is necessary.

The hour grows late here in Georgia in so many ways.  It is time for prayer and rest.  Pray that all may be one as Christ commands us.






Posted by: Fr. C. | November 29, 2016



It’s a church.  It’s an embassy.  No, it is both!

On November 25, the Russian media outlet Interfax reported that His Holiness Patriarch Kirill of Moscow and All Russia will pay visits to France and Switzerland from December 3rd to the 7th.

He initially will pay a pastoral visit to the diocese of Cherson, and on the fourth of December he will perform a consecration of the St. Trinity Cathedral at the Orthodox spiritual-cultural center in Paris. Then, on the seventh of December, Patriarch Kirill  plans to lead a ceremony in Zurich on the occasion of the 80th anniversary of the foundation of the Church of the Resurrection of Jesus in that city.

The Russian Orthodox Spiritual-Cultural Center in Paris originally opened on October 19 of this year. It boasts a 4,200 square meter complex with four buildings in the in the 7th arrondissement of the French capital.  In addition to St. Trinity Church, the buildings include a cultural center on Quai Branly, an education center in Rue de l’Universite, and an administrative building in Avenue Rapp.

Now for the interesting bit.  The new center is part of the Russian Embassy in France and has diplomatic immunity.  Now that’s multitasking, “flat” administration or…something.  I forget whether this sort of thing is caesaropapism, papocaesarianism, or just a really blurred line between state and church.  I sure can think of any number of U.S. denominations who would have stolen the coins for this sort of relationship with the government, that is at least until the Donald was elected.


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