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Change and Transformation: Essays in Anglican History - Google Книги
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Add a tag Cancel Be the first to add a tag for this edition. Lists What are lists? Login to add to list. Be the first to add this to a list. Comments and reviews What are comments? We asked but three things, the use of an alternate phrase in the baptismal office for infants, the repeal of the canon closing our pulpits against all non-Episcopal clergymen, and the insertion of a note in the Prayer-book, declaring the term "Priest" to be of equivalent meaning with the word Presbyter.
We were met by an indignant and almost contemptuous refusal. Some in the Protestant Episcopal Church saw Cummins' decision as schismatic.
HISTORICAL FOUNDATIONS OF CHRISTIANITY
One correspondent of the publication "The Episcopalian" said, "If we say that this new church has begun in schism, the church of Rome alleges the same things against us. The real question is, which party is guilty of the schism, the party which separates and goes out?
Bishop Cummins was in attendance at a Convention on 21 October and was greatly disappointed by the "Catholic" practices which he witnessed: Anglo-Catholics and Evangelicals alike. The REC has had several periods of a general distinct theology. Although it began as a way to preserve Protestantism within the Anglican identity, the Anglican aspect of the identity began to fade over time.
With its growing and heavy emphasis on ecumenical relations with other Protestants, many of those who converted or were confirmed in the REC had identities from various other Protestant backgrounds. Due to this influx and the short lived bishopric of the founders, the typical Reformed Episcopalian went from a Protestant, Latitudinarian pathos to a more Dispensationalist persuasion in a relatively short period of time, much of this happening in the early s. Over the following several decades, the REC made the transition to a more Reformed theology in the Calvinistic sense.
Within six months of its founding in , the REC grew to about 1, communicants, two bishops and 15 other ministers. By there were 28 ministers and 1, communicant members constituting the Reformed Episcopal Church in that country. The Reformed Episcopal Church reported that it had 13, members in The Reformed Episcopal Church was originally divided into four synods. The synods were renamed dioceses in As of , there are four U. From to an additional U. Diocese of the West existed.
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ACNA is in communion with the Anglican Churches of Uganda, Nigeria and Sudan, with approximately 30 million members worldwide, representing approximately one-third of the faithful of the Anglican Communion. Bishops of the two churches take part in episcopal consecrations of the other, and there are periodic visits between them. His view of slavery was that there was nothing inherently sinful about slave-holding and that the practice, in and of itself, was never condemned in Scripture as being an abomination to God or harmful to mankind.
Cummins qualified this statement with certain opinions pertaining to the practice. According to Cummins the African-American slave is "of one blood with ourselves, a sharer in a common humanity, a partaker of our hopes and fear. Indeed, many pro-slavers would not be thrilled at the notion of sharing of one blood or human commonality. This attitude of Cummins did not compel him to endorse emancipation, however it did convince him of a kind of paternalism.
Cummins charged slaveholders to be more responsible and caring of their slaves: Cummins was not an emancipationist, but was of the mind that freed slaves should return to Africa and create a livelihood for themselves.
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The passage of the Thirteenth Amendment to the United States Constitution brought an end to the system of slavery that had kept American blacks in bondage since colonial times. Even though black Americans had received their freedom from the unjust practice of slavery, they also lost a consistent form of shelter, food, and worship. Almost overnight, these became things that tens of thousands of freed slaves now had to provide for by themselves. As if this hurdle were not enough, many white Americans, uncomfortable with this societal change, created, endorsed, and enforced Jim Crow laws as a way to segregate and suppress black Americans.
One form of this discriminatory injustice was to segregate churches, chapels, and congregations. There were now black churches with black clergy and officiates seeking inclusion into various denominations and dioceses. While some dioceses of the Episcopal Church were more open to the inclusion of black congregations, there were many dioceses who, as a collective whole, disowned and rejected blacks from the Episcopal communion.
Ferguson, a former slave and a minister of a black congregation, experienced such discrimination. Despite his earlier comments on slavery and emancipation, Bishop Cummins gladly welcomed black congregations and clergy into the REC. By doing so, Cummins had scored an important moral point by rising above the "color line" and making the REC's declarations about openness and liberty more than theological vocabulary. Of course, Cummins had not imagined that either he or the REC would become pioneers of racial justice, and in the s he faced as much reluctance from Northern whites in his own General Council as from South Carolina whites in their diocesan convention.
But Cummins could not square his own dreams of ecumenicity with racial exclusivism. The Reformed Episcopal Seminary itself is one of the first, if not the first, seminaries to be racially inclusive. The founders of the Reformed Episcopal Church professed a faith rooted in the English Reformation , regarding the Holy Scripture as the Word of God, and accepting the authority of the Nicene , Apostles' and Athanasian Creeds , the first four ecumenical councils , the Thirty-nine Articles of Religion in the form published in by the Protestant Episcopal Church , and the Declaration of Principles of the Reformed Episcopal Church.
The first general council of the REC approved this declaration on 2 December The Reformed Episcopal Church, holding "the faith once delivered unto the saints", declares its belief in the Holy Scriptures of the Old and New Testaments as the Word of God, as the sole rule of Faith and Practice; in the Creed "commonly called the Apostles' Creed ;" in the Divine institution of the Sacraments of Baptism and the Lord's Supper ; and in the doctrines of grace substantially as they are set forth in the Thirty-Nine Articles of Religion.
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This Church recognizes and adheres to Episcopacy , not as of Divine right, but as a very ancient and desirable form of Church polity. This Church, retaining a liturgy which shall not be imperative or repressive of freedom in prayer, accepts The Book of Common Prayer, as it was revised, proposed, and recommended for use by the General Convention of the Protestant Episcopal Church, A.
This Church condemns and rejects the following erroneous and strange doctrines as contrary to God's Word: First, that the Church of Christ exists only in one order or form of ecclesiastical polity; Second, that Christian Ministers are "priests" in another sense than that in which all believers are a "royal priesthood"; Third, that the Lord's Table is an altar on which the oblation of the Body and Blood of Christ is offered anew to the Father; Fourth, that the Presence of Christ in the Lord's Supper is a presence in the elements of Bread and Wine; Fifth, that regeneration is inseparably connected with Baptism.
If regeneration is an instantaneous work of the Spirit quickening the heart prior to conversion, a gift from God given only to His elect, then the language of baptismal regeneration would suggest that all the baptized are finally saved. It is for this reason that the Declaration of Principles denies that regeneration is inseparably connected with baptism. This of course has been an important issue for the REC since its founding.
The Reformed Episcopal Church, according to its own Book of Common Prayer, holds that from Apostolic times, there have been three orders of ministry: Bishops, Presbyters and deacons. In a letter to a Protestant Episcopal cleric Bishop George Cummins wrote that the role of a bishop was an "office" of service not a "monarchialist order" contending that "the Episcopate is not of apostolic origin; that the Bishop is only primus inter pares, and not in any way superior in order to the Presbyter.
We are acting on this principle. We set apart a Bishop to his work by a joint laying on of hands of a Bishop and the presbyters. I act as a Bishop, not claiming a jure divino right, or to be in any Apostolic Succession, but only as one chosen of his brethren to have the oversight. If others look upon me as retaining the succession, that does not commit us to their understanding. According to the church's early founders, bishops were "presiding presbyters, not diocesan Prelates". In his view, the Protestant Episcopal Church had changed its principles and thereby lost any claim to valid episcopacy when it adopted the Book of Common Prayer containing a "Scoto-Romish Communion service and a thoroughly Sacerdotal Institution Office", and when it created a House of Bishops with power to overrule the existing House of presbyters and laymen: At its founding in , the REC designated its clergy as presbyters, pastors, and ministers, but not as "priests", [46] and the word "priest" was expunged from the REC's Book of Common Prayer in favor of the word "minister".
REC ministers, unlike ministers of the Protestant Episcopal Church, exchanged pulpits with evangelical ministers of non-episcopal traditions. They viewed the ministries of the word and sacraments in other evangelical denominations as equally valid. True churches of Christ existed outside episcopal church structures, they held, contrary to Tractarian and High Church teaching. Inter-evangelical collegiality was an important issue for the REC, because Bishop Cummins had been censured for participation with Presbyterian and Methodist ministers in an inter-church communion service.
The current praxis is to require reordination and regularization of orders if ordained outside episcopal ordination. At its first general council on December 2, , the REC also reformed the transfer of clergy credentials from other denominations. In the Episcopal Church, such transfers had involved a process of application, examination, reception, and in some cases, conferral of holy orders, understood as a "regularization". In contrast, the REC allowed for examination in points of doctrine and discipline for validation of conformity yet without reordination.