Archbishop Haverland's Message on GAFCON

The Most Reverend Mark Haverland, Archbishop and Acting Primate of the Anglican Catholic Church, has released the following statement regarding the Global Anglican Future Conference (GAFCON), which was held in Jerusalem from June 22-29, 2008.

A number of self-described traditional Anglicans from around the globe, including many bishops and archbishops from the "global South" bodies of the official Anglican Communion, recently met in Jerusalem at a meeting called GAFCON. This meeting was called largely in response to the refusal of the Episcopal Church in the U.S. and of the Anglican Church of Canada to heed earlier calls to rein in innovations concerning matters of sexual morality, including notably the ordination and consecration of self-proclaimed and practicing homosexuals and the blessing of "same sex unions."

GAFCON produced a now widely published statement which does not address the innovations that led to the formation of our own Continuing Church in 1976-8: namely the "ordination of women," a new and radical Prayer Book, and a pro-abortion policy. Concerning GAFCON and its statement, I have several observations, which I believe are widely shared in the Anglican Catholic Church and, indeed, by most Continuing Churchmen. For that reason I make bold to write in the first person plural in what follows.

1. On the immediate issues that led to the GAFCON conference, we stand with GAFCON and its statement. That is, the ACC believes and teaches what Scripture and the universal Church have always taught everywhere concerning human sexuality. We would only note that GAFCON fails to address the problem of divorce and remarriage, which antedates the present crisis concerning homosexuality, and which in many ways prepared the ground for the more recent aberration.

2. The GAFCON statement, by its silence concerning the ordination of women to the diaconate, priesthood, and episcopate, implies that this earlier aberration is tolerable, if not desirable, and is at worst a much less serious departure from the universal practice of the orthodox and catholic Church than is homosexuality. This silence and its implications are profoundly mistaken. The ordination of women and homosexuality both flow from a confusion concerning both sexual roles and also the place of sexual identity in Church and Christian life. Furthermore, pretending to ordain women to Holy Orders requires a rejection of clear Biblical teaching and of the unbroken practice of the Catholic and Orthodox Church. The ordination of women is in effect a claim by official Anglican bodies to authority over the deposit of the Faith. The ordination of women assumes a falsehood: that Anglicans have authority to alter the doctrine and practice of the central Tradition of Christendom, which is represented by the consensus of the Roman Catholic, Eastern Orthodox, and all older Anglican Churches. Such a claim, once made, can be pressed into service to justify any further innovation or aberration in doctrine or morals. No one should be surprised that Churches which began to ordain women in the 1970s, 1980s, and 1990s, began to legitimize homosexual conduct in the 1990s and in the first decade of the 21st century.

3. GAFCON asserts and appeals for support to formularies which have a notable Anglican pedigree: namely the 1662 Book of Common Prayer, the Thirty-nine Articles of Religion, the three Creeds, and the first four Ecumenical Councils. No one can or should deny the authority of these formularies. However, these same formularies received formal assent from the same Anglican bodies that since the 1970s have abandoned orthodox and catholic doctrine as noted above. Many Anglican bodies traditionally cultivated a kind of studied doctrinal ambiguity which combined material toleration of grave theological errors with formal acceptance of traditional creeds and formulas. Therefore, the Continuing Churches wisely have fixed our doctrinal stance firmly in the Affirmation of Saint Louis. The Affirmation, confirmed by the Constitution and Canons of the Anglican Catholic Church, explicitly positions the ACC within the great central Tradition of Christendom, represented by the consensus of the Orthodox and Catholic Churches and of the teaching of the Undivided Church of the first millennium. Since the studied ambiguities of some traditional Anglicans permitted the grave errors of recent years to arise, it is no longer enough to recapitulate compromise positions and formulas. A clearer, more explicitly catholic and orthodox stance is demanded by the times. GAFCON’s statement, therefore, is far inferior to the Affirmation and in the long run will not stand up to the winds of error blowing in our world. I would note also that the Affirmation is not a confession or a new statement of belief, but rather affirms the authority of the great central Tradition of Christendom.

4. By way of fixing our own Church’s teaching clearly, I note the following teachings of the Affirmation of Saint Louis and of the Anglican Catholic Church on matters about which GAFCON is silent:

– there are Seven Ecumenical Councils, not merely Four; – while the 1662 Prayer Book has many strengths, it also has some notable weaknesses, including a truncated Eucharistic Canon, which the 1928 American, 1954 South African, and other later Prayer Books have corrected. We by no means assert the invalidity of any form in the 1662 book, but neither can we accept that 1662 is the central or best model for Anglican liturgy; – the 1979 Episcopalian Prayer Book, and many other contemporary language books at use in the official Anglican Communion, are radically flawed and are often subject to grave theological objection; – all three Holy Orders are male in character; – the sacraments of Baptism and the Eucharist are generally necessary for salvation and as divine acts convey God’s offer of grace objectively and unfailingly; – there are seven sacraments received by the central Tradition of the universal Church, namely Baptism; Confirmation or Chrismation, the Eucharist, Penance, Unction of the Sick, Matrimony, and Holy Orders; – all Anglican formularies, practices, and beliefs properly are subject to evaluation and interpretation in the light of the central Tradition. If both the Eastern Orthodox and Roman Catholic Churches reject something that some Anglicans believe, then that something probably is false, particularly if it concerns a matter of importance. Our security lies in the authority of Scripture as interpreted by the universal Tradition and by the living consensus of the great Churches, not in peculiarly Anglican notions; – human life is sacred from the moment of conception to natural death, and directly willed abortion always is gravely sinful; – valid Christian marriage establishes an indissoluble sacramental bond which cannot be broken save by death.

5. We call upon all self-described Anglicans to reject clearly and decisively all of the liturgical, moral, and theological errors of recent years, beginning with the ordination of women. We call upon all self-described Anglicans to return to the central Tradition of Christendom and to recognize that evangelical and neo-Pentecostalist Protestantism is no safe haven. We welcome GAFCON as a small step in the right direction. But we confidently predict that the ambiguities and silences that characterize its statement will lead rapidly to fragmentation and confusion without any countervailing theological achievement. The only issue addressed in a somewhat adequate fashion by GAFCON is homosexuality. Far more is at stake.

The Most Reverend Mark Haverland, Ph.D. Archbishop and Acting Primate Anglican Catholic Church

The Affirmation of St. Louis (1977)

IN THE NAME OF THE FATHER AND OF THE SON AND OF THE HOLY GHOST. AMEN.

The Continuation of Anglicanism
We affirm that the Church of our fathers, sustained by the most Holy Trinity, lives yet, and that we, being moved by the Holy Spirit to walk only in that way, are determined to continue in the Catholic Faith, Apostolic Order, Orthodox Worship and Evangelical Witness of the traditional Anglican Church, doing all things necessary for the continuance of the same. We are upheld and strengthened in this determination by the knowledge that many provinces and dioceses of the Anglican Communion have continued steadfast in the same Faith, Order, Worship and Witness, and that they continue to confine ordination to the priesthood and the episcopate to males. We rejoice in these facts and we affirm our solidarity with these provinces and dioceses.

The Dissolution of Anglican and Episcopal Church Structure
We affirm that the Anglican Church of Canada and the Protestant Episcopal Church in the United States of America, by their unlawful attempts to alter Faith, Order and Morality (especially in their General Synod of 1975 and General Convention of 1976), have departed from Christ's One, Holy, Catholic and Apostolic Church.

The Need to Continue Order in the Church
We affirm that all former ecclesiastical governments, being fundamentally impaired by the schismatic acts of lawless Councils, are of no effect among us, and that we must now reorder such godly discipline as may strengthen us in the continuation of our common life and witness.

The Invalidity of Schismatic Authority
We affirm that the claim of any such schismatic person or body to act against any Church member, clerical or lay, for his witness to the whole Faith is with no authority of Christ's true Church, and any such inhibition, deposition or discipline is without effect and is absolutely null and void.

The Need for Principles and a Constitution
We affirm that fundamental principles (doctrinal, moral, and constitutional) are necessary for the present, and that a Constitution (redressing the defects and abuses of our former governments) should be adopted, whereby the Church may be soundly continued.

The Continuation of Communion with Canterbury
We affirm our continued relations of communion with the See of Canterbury and all faithful parts of the Anglican Communion.

WHEREFORE, with a firm trust in Divine Providence, and before Almighty God and all the company of heaven, we solemnly affirm, covenant and declare that we, lawful and faithful members of the Anglican and Episcopal Churches, shall now and hereafter continue and be the unified continuing Anglican Church in North America, in true and valid succession thereto.

FUNDAMENTAL PRINCIPLES

In order to carry out these declarations, we set forth these fundamental Principles for our continued life and witness.

PREFACE

In the firm conviction that "we shall be saved through the grace of the Lord Jesus Christ," and that "there is no other name under heaven given among men by which we must be saved," and acknowledging our duty to proclaim Christ's saving Truth to all peoples, nations and tongues, we declare our intention to hold fast the One, Holy, Catholic and Apostolic Faith of God.

We acknowledge that rule of faith laid down by St. Vincent of Lerins: "Let us hold that which has been believed everywhere, always and by all, for that is truly and properly Catholic."

I. PRINCIPLES OF DOCTRINE

The Nature of the Church
We gather as people called by God to be faithful and obedient to Him. As the Royal Priestly People of God, the Church is called to be, in fact, the manifestation of Christ in and to the world. True religion is revealed to man by God. We cannot decide what is truth, but rather (in obedience) ought to receive, accept, cherish, defend and teach what God has given us. The Church is created by God, and is beyond the ultimate control of man.

The Church is the Body of Christ at work in the world. She is the society of the baptized called out from the world: In it, but not of it. As Christ's faithful Bride, she is different from the world and must not be influenced by it.

The Essentials of Truth and Order
We repudiate all deviation of departure from the Faith, in whole or in part, and bear witness to these essential principles of evangelical Truth and apostolic Order:

Holy Scriptures
The Holy Scriptures of the Old and New Testaments as the authentic record of God's revelation of Himself, His saving activity, and moral demands - a revelation valid for all men and all time.

The Creeds
The Nicene Creed as the authoritative summary of the chief articles of the Christian Faith, together with the "Apostles' Creed, and that known as the Creed of St. Athanasius to be "thoroughly received and believed" in the sense they have had always in the Catholic Church.

Tradition
The received Tradition of the Church and its teachings as set forth by "the ancient catholic bishops and doctors," and especially as defined by the Seven Ecumenical Councils of the undivided Church, to the exclusion of all errors, ancient and modern.

Sacraments
The Sacraments of Baptism, Confirmation, the Holy Eucharist, Holy Matrimony, Holy Orders, Penance and Unction of the Sick, as objective and effective signs of the continued presence and saving activity of Christ our Lord among His people and as His covenanted means for conveying His grace. In particular, we affirm the necessity of Baptism and the Holy Eucharist (where they may be had) -- Baptism as incorporating us into Christ (with its completion in Confirmation as the "seal of the Holy Spirit"), and the Eucharist as the sacrifice which unites us to the all-sufficient Sacrifice of Christ on the Cross and the Sacrament in which He feeds us with His Body and Blood.

Holy Orders
The Holy Orders of bishops, priests and deacons as the perpetuation of Christ's gift of apostolic ministry to His Church, asserting the necessity of a bishop of apostolic succession (or priest ordained by such) as the celebrant of the Eucharist - these Orders consisting exclusively of men in accordance with Christ's Will and institution (as evidenced by the Scriptures), and the universal practice of the Catholic Church.

Deaconesses
The ancient office and ministry of Deaconesses as a lay vocation for women, affirming the need for proper encouragement of that office.

Duty of Bishops
Bishops as Apostles, Prophets, Evangelists, Shepherds and Teachers, as well as their duty (together with other clergy and the laity) to guard and defend the purity and integrity of the Church's Faith and Moral Teaching.

The Use of Other Formulae
In affirming these principles, we recognize that all Anglican statements of faith and liturgical formulae must be interpreted in accordance with them.

Incompetence of Church Bodies to Alter Truth
We disclaim any right or competence to suppress, alter or amend any of the ancient Ecumenical Creeds and definitions of Faith, to set aside or depart from Holy Scripture, or to alter or deviate from the essential pre-requisites of any Sacrament.

Unity with Other Believers
We declare our firm intention to seek and achieve full sacramental communion and visible unity with other Christians who "worship the Trinity in Unity, and Unity in Trinity," and who hold the Catholic and Apostolic Faith in accordance with the foregoing principles.

II. PRINCIPLES OF MORALITY

The conscience, as the inherent knowledge of right and wrong, cannot stand alone as a sovereign arbiter of morals. Every Christian is obligated to form his conscience by the Divine Moral Law and the Mind of Christ as revealed in Holy Scriptures, and by the teaching and Tradition of the Church. We hold that when the Christian conscience is thus properly informed and ruled, it must affirm the following moral principles:

Individual Responsibility
All people, individually and collectively, are responsible to their Creator for their acts, motives, thoughts and words, since "we must all appear before the judgment seat of Christ . . ."

Sanctity of Human Life
Every human being, from the time of his conception, is a creature and child of God, made in His image and likeness, an infinitely precious soul; and that the unjustifiable or inexcusable taking of life is always sinful.

Man's Duty to God
All people are bound by the dictates of the Natural Law and by the revealed Will of God, insofar as they can discern them.

Family Life
The God-given sacramental bond in marriage between one man and one woman is God's loving provision for procreation and family life, and sexual activity is to be practiced only within the bonds of Holy Matrimony.

Man as Sinner
We recognize that man, as inheritor of original sin, is "very far gone from original righteousness," and as a rebel against God's authority is liable to His righteous judgment.

Man and God's Grace
We recognize, too, that God loves His children and particularly has shown it forth in the redemptive work of our Lord Jesus Christ, and that man cannot be saved by any effort of his own, but by the Grace of God, through repentance and acceptance of God's forgiveness.

Christian's Duty to be Moral
We believe, therefore, it is the duty of the Church and her members to bear witness to Christian Morality, to follow it in their lives, and to reject the false standards of the world.

III. CONSTITUTIONAL PRINCIPLES

In the constitutional revision which must be undertaken, we recommend, for the consideration of continuing Anglicans, the following:

Retain the Best of Both Provinces
That the traditional and tested features of the Canadian and American ecclesiastical systems be retained and used in the administration of the continuing Church.

Selection of Bishops
That a non-political means for selection of bishops be devised.

Tripartite Synod
That the Church be generally governed by a Holy Synod of three branches (episcopal, clerical and lay), under the presidency of the Primate of the Church.

Scriptural Standards for the Ministry
That the apostolic and scriptural standards for the sacred Ministry be used for all orders of Ministers.

Concurrence of all Orders for Decisions
That the Constitution acknowledge the necessity of the concurrence of all branches of the Synod for decisions in all matters, and that extraordinary majorities be required for the favorable consideration of all matters of importance.

Re-establishment of Discipline
That the Church re-establish an effective permanent system of ecclesiastical courts for the defense of the Faith and the maintenance of discipline over all her members.

Constitutional Assembly to be Called
That our bishops shall call a Constitutional Assembly of lay and clerical representatives of dioceses and parishes to convene at the earliest appropriate time to draft a Constitution and Canons by which we may be unified and governed, with special reference to this Affirmation, and with due consideration to ancient Custom and the General Canon Law, and to the former law of our provinces.

Interim Action
In the meantime, trusting in the everlasting strength of God to carry us through all our trials, we commend all questions for decision to the proper authorities in each case: Episcopal, diocesan, and parochial, encouraging all the faithful to support our witness as subscribers to this Affirmation, and inviting all so doing to share our fellowship and the work of the Church.

IV. PRINCIPLES OF WORSHIP

Prayer Book - The Standard of Worship
In the continuing Anglican Church, the Book of Common Prayer is (and remains) one work in two editions: The Canadian Book of 1962 and the American Book of 1928. Each is fully and equally authoritative. No other standard for worship exists.

Certain Variances Permitted
For liturgical use, only the Book of Common Prayer and service books conforming to and incorporating it shall be used.

V. PRINCIPLES OF ACTION

Intercommunion with other Apostolic Churches
The continuing Anglicans remain in full communion with the See of Canterbury and with all other faithful parts of the Anglican Communion, and should actively seek similar relations with all other Apostolic and Catholic Churches, provided that agreement in the essentials of Faith and Order first be reached.

Non-Involvement with Non-Apostolic Groups
We recognize that the World Council of Churches, and many national and other Councils adhering to the World Council, are non-Apostolic, humanist and secular in purpose and practice, and that under such circumstances, we cannot be members of any of them. We also recognize that the Consultation of Church Union (COCU) and all other such schemes, being non-Apostolic and non-Catholic in their present concept and form, are unacceptable to us, and that we cannot be associated with any of them.

Need for Sound Theological Training
Re-establishment of spiritual, orthodox and scholarly theological education under episcopal supervision is imperative, and should be encouraged and promoted by all in authority; and learned and godly bishops, other clergy and lay people should undertake and carry on that work without delay.

Financial Affairs
The right of congregations to control of their temporalities should be firmly and constitutionally recognized and protected.

Administrative Matters
Administration should, we believe, be limited to the most simple and necessary acts, so that emphasis may be centered on worship, pastoral care, spiritual and moral soundness, personal good works, and missionary outreach, in response to God's love for us.

The Church as Witness to Truth
We recognize also that, as keepers of God's will and truth for man, we can and ought to witness to that will and truth against all manifest evils, remembering that we are as servants in the world, but God's servants first.

Pensions and Insurance
We recognize our immediate responsibility to provide for the establishment of sound pension and insurance programs for the protection of the stipendiary clergy and other Church Workers.

Legal Defense
We recognize the immediate need to coordinate legal resources, financial and professional, for the defense of congregations imperiled by their stand for the Faith, and commend this need most earnestly to the diocesan and parochial authorities.

Continuation, Not Innovation
In this gathering witness of Anglicans and Episcopalians, we continue to be what we are. We do nothing new. We form no new body, but continue as Anglicans and Episcopalians.

NOW, THEREFORE, deeply aware of our duty to all who love and believe the Faith of our Fathers, of our duty to God, who alone shall judge what we do, we make this Affirmation. Before God, we claim our Anglican/Episcopal inheritance, and proclaim the same to the whole Church, through Jesus Christ our Lord, to whom, with the Father and the Holy Ghost, be all honor and glory, world without end. Amen.

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