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Koinonia-Christmas2010

Koinonia-Christmas2010

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Published by Bishop Leo Michael
This issue of Koinonia is a look into the past as to who we are - taking us back to the roots of our Anglo Catholic Faith featuring articles on the 19th Century Oxford Movement and the 20th Century Congress of St. Louis - preserving the faith once delivered unto the saints. A must read- great historic documents in your hand.
This issue of Koinonia is a look into the past as to who we are - taking us back to the roots of our Anglo Catholic Faith featuring articles on the 19th Century Oxford Movement and the 20th Century Congress of St. Louis - preserving the faith once delivered unto the saints. A must read- great historic documents in your hand.

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Published by: Bishop Leo Michael on Feb 22, 2011
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Volume 4, Issue 12 Christmas 2010
And the Word was Made Flesh... (Jn1:14)
 
 In the Koinonia masthead, the circle with the cross in the center symbolizes the pat-en and the diverse elements which form a whole. The Mosaic represents the great cloud of witnesses and the church tradition. The red in the letters represents theblood of Christ with the font comprised of individual pieces of letters that are not 
 joined until the blood unies them. Koinonia is the ofcial publication of the Angli
-
can Province of the Holy Catholic Church-Anglican Rite (HCCAR) aka Anglican Rite Catholic Church. It is published quarterly at St. James Anglican Church, 8107 S. Holmes Road, Kansas City, MO 64131. Phone: 816.361.7242 Fax: 816.361.2144. Editors: The Rt. Rev. Leo Michael & Holly Michael, Koinonia header: Phil Gil 
-
breath; email: koinonia@holycatholicanglican.org or visit us on the web at: www.
holycatholicanglican.org
 
magine you are rector of the church and the door bell continu-ously rings. On the other side of the door stand parents, desiringbaptism for their children. That’s what Fr. Kern experiences nearly everyday. December 21, 2010 marked his 50th anniversary as a priest. Thisyear alone Fr. Kern has administered the sacrament of baptism more
than two hundred times. A substantive mark of efcacy of ministry is
where people are pastored to, visited and cared for. Fr. Kern ain’t a desk-top blogger nor an opiner. He is a Holy Priest of God dedicated to theservice of the people. We are grateful to the Lord for such wonderful anddedicated priests and bishops in our jurisdiction. We dedicate this issueof Koinonia to Fr. Lawrence Kern whose zeal for the Lord’s kingdom
and his ock has known no limits.
It’s priest’s such as Fr. Kern and all our bishops and priestswhose orders would be denied if we accept the
 Anglocanorum Coeti
-bus
. Not only would orders be made invalid, but all Sacraments evercelebrated by any of them as well. All the milestones of humanity—birth, marriage and death—that our ordained clergy have ever celebratedthrough the sacraments that sanctify these very moments would be in-validated by a mere consent to the
 Anglicanorum Coetibus.
 The Anglo Catholic tradition derives its origin from Englandand so are its apostolic orders and validity. When you enter CanterburyCathedral you won’t miss a brochure which says, “God has been wor-shipped here for 1400 years.” The Anglo Catholic tradition goes beyondthe Canterbury building. So why leave this wonderful tradition with itsvalid apostolic succession and orders to swim the Tiber?This same Anglo Catholic faith was reclaimed by the OxfordMovement (see Fr. Jayaraj’s article) when the essence of faith was thrownout of the window. This same Anglo Catholic faith was reclaimed by
the Congress and Afrmation of St. Louis in 1977 when the EpiscopalChurch lost its bearings. There were numerous sacrices and efforts that
went into preserving the faith once delivered unto the saints.And there are those who have lived under the pretence of beingAnglo Catholics but forsake the wonderful tradition in chalking theircourse to Roman Catholicism. The moment of truth has arrived: do weremain in this Anglican tradition that has said no to the experimentationof faith, morals and liturgy? Do we forsake the tradition in exchange fora comfortable place to belong?We are not going anywhere. We will remain faithful to ourfaith, order and praxis. By the grace of God we have survived and byHis grace we will continue on in preserving the faith once delivered untothe saints.Kudos to those who have remained Anglicans through the trou-bled waters of the church, through the Congress of St. Louis and despitepoor leadership with its lack of commitment to the Great Commission of our Lord.As a newcomer, coming to know the history of the Church inthe Continuum, I’ve come to terms with certain realities: Mistakes andmisguided leadership has left its mark, but nevertheless, the Congressof St. Louis was an excellent beginning as seen in the presidential ad-
dress of Perry Laukhuff and the Afrmation of St. Louis (publishedagain for your reading). Wonder what happened to that re for the
Lord?Even after three decades of the legacy of the Congress of St.Louis we are found wanting in serving the Great Commission – moregroups have emerged, more splits, more cafeteria Anglicanism com-promising the essentials of faith and practice.The Oxford movement was a lay movement to begin with,when laymen called attention of the Anglicans to their Catholic roots-Catholic, in as much our faith and orders, an inheritance from theApostles, steeped in the two millennia of Christendom.Within the Holy Catholic Church Anglican Rite, there havebeen efforts to remove laity and clergy from decision making processby the adoption of the Apostolic Canons that deny them seat, voiceand vote. This is your church. This is our church in the Anglican Tra-dition. How can we claim ourselves Anglican in tradition yet agree toforfeit our basic role in the matters of the church while leaving it tothe rule of bishops? There are attempts made to change the Anglicantradition and form of governance under a new name, Holy CatholicChurch Eastern Rite or Western Rite.It’s in this context that we take a look at our roots, who weare as Holy Catholic Church Anglican Rite and what are we doing inresponding to the responsibility of nurturing and growing our faithafter the Great Commission as Anglo Catholics! The article,
 AngloCatholicism, its relevance after 175 years
by Canon Patrick Comer-ford, (Canon of Christ Church Cathedral Dublin, Ireland), is a greattestimonial for us to fall back on. The clarion call of the Congress of St. Louis, the interview with Capt. Walt Swindells and Bishop Jamesand Madelyn McNeley remind us of our struggles and at the sametime challenge our commitment to pass on the Anglican tradition toour posterity.To those who are luring us to swim the Tiber and thereby askingus to deny the veracity of Anglicanism and to those who are under thegarb of Anglicanism wishing to make tacit transformation of our An-glo Catholic faith, praxis, tradition and governance we say God speed.Looking forward, “As for me and my household we will serve the Lord”in the Anglo Catholic faith and tradition until His second coming. HappyNew Year and fruitful service in the vineyard of the Lord.
+Leo Michael 
Koinonia p.2
Editorial 
 
Samuel Seabury 
, the rst
Bishop of the Episcopal Church, was born in Groton, Connect-
icut, November 30, 1729. After ordination in England in 1753,
he was assigned, as a missionary of the Society for the Propa-gation of the Gospel, to Christ Church, New Brunswick, New
Jersey. In 1757, he became rector of Grace Church, Jamaica,Long Island, and in 1766 rector of St. Peter’s, Westchester 
County. During the American Revolution, he remained loyalto the British crown, and served as a chaplain in the Britisharmy.After the Revolution, a secret meeting of Connecticut
clergymen in Woodbury, on March 25, 1783, named Seabury
or the Rev. Jeremiah Leaming, whichever would be able orwilling, to seek episcopal consecration in England. Leamingdeclined; Seabury accepted, and sailed for England.After a year of negotiation, Seabury found it impos-sible to obtain episcopal orders from the Church of Englandbecause, as an American citizen, he could not swear allegianceto the crown. He then turned to the Non–juring bishops of the
Episcopal Church in Scotland. On November 14, 1784, in Ab
-erdeen, he was consecrated by the Bishop and the Bishop Co-adjutor of Aberdeen and the Bishop of Ross and Caithness, inthe presence of a number of the clergy and laity.On his return home, Seabury was recognized as Bishop
of Connecticut in Convocation on August 3, 1785, at Middle
-town. With Bishop William White, he was active in the orga-nization of the Episcopal Church at the General Convention of 
1789. With the support of William Smith of Maryland, William
Smith of Rhode Island, William White of Pennsylvania, andSamuel Parker of Boston, Seabury kept his promise, made in aconcordat with the Scottish bishops, to persuade the AmericanChurch to adopt the Scottish form for the celebration of theHoly Eucharist.
In 1790 Seabury became responsible for episcopal
oversight of the churches in Rhode Island; and at the General
Convention of 1792 he participated in the rst consecration of 
a bishop on American soil, that of John Claggett of Maryland.
Seabury died on February 25, 1796, and is buried beneath St.
James’ Church, New London.
  Historically Speaking
by Rev. Dr. Herman Hattaway PhD
 E
ngland came relatively late to the New World. When
she nally did, only the Southern Colonies had an es
-tablished Anglican Church (and not Maryland). Mary-land was given to Roman Catholics because the Roman Catholicshad supported the crown in the English Civil War.The Anglican Church had come to America, led by Fran-cis Fletcher who planted a cross and read a prayer when Sir Francis
Drake landed on the Western Coast of North America in 1578 andthe rst English Baptisms were conducted in Sir Walter Raleigh’s
colony on the outer banks of North Carolina.The American Revolution alone destroyed the Colonial
church of England since clergy had to choose whether to ee to
England or Canada, remain as loyalists in the face of persecutionor break their vows of allegiance. The church did provide manyleaders of the American cause, including George Washington andPatrick Henry, but in the popular mind, Episcopacy was associatedwith the Baptists Crown rather than with independence and at thewar’s end the church had no bishops.Like Martin Luther, John and Charles Wesley did notintend to form a new denomination. They wanted to effect somechanges. The Methodist church which they wound up creatingproved to be much more attractive to many people than did Angli-canism.
In 1783, a conference of the churches met at Annapolis
Maryland and they formally adopted the name, “Protestant Epis-copal Church”. It was Protestant to distinguish it from Roman Ca-tholicism and Episcopal to distinguish it from the Presbyterian andCongregational churches.
Also in 1783, the clergy in Connecticut elected SamuelSeabury (1729-96) as their prospective bishop. He went to Eng
-land to be consecrated but was denied. He then went to Scotland
and obtained consecration there in 1784. Two other bishop-elects
(from New York and Pennsylvania) were consecrated by the Arch-
 bishop of Canterbury in 1787 in recognition of the legitimacy of 
the American Church.
In 1789, the church constitution was adopted and the
book of common prayer was revised for American use.The Book of Common Prayer and the Episcopacy re-mained the glue that held the diverse and active church together.
W.A. Mulenberg (1796-1877) called for a wider catholic
-ity in the Protestant Episcopal Church. This resulted in the famous
Chicago Lambeth Quadrilateral on church unity in 1888, from
which the Anglican Communion continues to derive validity. TheEpiscopal Church in American would popularly become known as“PECUSA”
Things were reasonably well until the late 1970’s whena terrible package of changes came, culminating in 1979 when a
new version of the Book of Common Prayer was adopted, and achunk of the church broke away to from the church of continuingAnglicanism.

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