On Breaking Communion

I note that Anglican Communion is finally showing the same sorts of signs of breaking up as after the Congress of St Louis. Following the changes to the sacraments, the emerging body (which was originally called the Anglican Church in North America, of all things) stated that it was no longer in communion with those Anglican provinces who accepted the alterations to the sacraments but with those that did not.

In principle, then, the Continuing Churches were still in communion with the CofE until the CofE voted to alter the sacraments in 1992. It seems to me that, at this point in breaking with the primus inter pares, the ACC has not pursued communion even with those provinces in the Anglican Communion who have remained orthodox. I don't seem to be able to find a formal statement other than that recorded in the Affirmation of St Louis that communion between orthodox provinces and the churches of the Affirmation should be maintained. Given the lack of interest from the Anglican Communion towards Continuing Anglicanism, I rather think that the relationship between orthodox Anglican churches both in the Communion and in the Continuum has lapsed rather than broken completely. Of course, as a johnny-come-lately to the ACC, I cannot claim that this is the case and I hope those of longer standing would correct me on the issue.

It would make sense though if the new ACNA would follow a similar trajectory. The old ACNA broke up over churchmanship with the Old High Protestants moving into the UECNA and the Anglo-Catholics into the APCK and what we now know as the G3. The fact that the G3 is a reunion of splits subsequent to the initial shows that reunion between bodies is possible and, speaking personally, mandatory.

Given that there are bodies that predate the Continuum, such as the Orthodox Anglican Church (OAC), possess a history and a continuity and integrity which should be respected, I would hope that other realignments are possible. This is why I regard the REC, the OAC and such like as Continuing Churches even though they have different origins. What needs to be examined, however, is whether communion has actually been broken. Could an OAC priest receive communion in a UECNA parish, for example? It would seem that they could. What may not happen, however, is the mutual recognition of authority of bishops and synods. A canon passed in the OAC is not binding on the UECNA, and vice versa.

This latter point is the key to an organic unity: a canon proposed in the ACC would require the relevant approval from the APA and the ACA. The concordat of Communicatio in Sacris allows for the transferability of clergy: each clergyman in the G3 is considered regular as well as valid and licit.

For the ACC, the orders of the Anglican Communion suffer from a dubiousness on the grounds of the altered sacrament. Alter a sacrament in its matter or intention and it becomes invalid. Any clergyman who comes to the ACC from the CofE is ordained sub conditione in order to remove this doubt and confer a more robust regularity. Any clergyman who values the Catholic nature of the sacraments will appreciate the necessity of doing so.

In the case of the GSFA declaring broken communion with the CofE, it is interesting to note that their impediment is not along the lines of sacramental ontology as in the case of the Congress of St Louis, nor along the strength of interpretive framework such as the rôle of the classical Anglican Formularies in the case of the REC or OAC, but rather of morals. The CofE states that it has not changed its doctrine on what marriage is but is recognising the "holiness" of same-sex partnerships.

As far as I know the UECNA and APCK are still Communicatio in Sacris with the ACC, though the UECNA has rather distanced itself from the rest since it places the Formularies over the Affirmation. I think this is a rather recent development in the 45 year history of the Continuum.

Ut unum sint is Our Lord's prayer for His Church. That is something we should strive for with the Grace of God. I believe wholeheartedly in the integrity of Anglican Catholic doctrine which is exemplified within the G3 and, very probably, further. If that unity is to be achieved then humility and charity must be paramount. Failures must be recognised, the modern malaise of "being offended" exorcised and forgiveness freely and humbly available. 

We should be most wary of pretence and pretentiousness. There are too many episcopi vagantes whose position is down to having been "offended" by their original jurisdiction and now claim to have a greater validity than where they have come from. Clandestine motives and political machinations have no place in a Church that is completely devoted to the Truth.

I pray that we may all be one because that is what my Lord and Master exhorts me to pray. May the Lord unite us in His Spirit for His service.