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TRADITIONAL ANGLICAN CHURCHES

"Continuing Anglican" Churches - Arguably the most consistently traditional or "classical" Anglican churches.

Continuing Anglican Miscellany

"Anglican Realignment" Churches (ACNA, AMiA, and others) - Conservative but markedly less traditional.

Reformed Episcopal Church - Currently part of the Anglican Realignment but these days much more like the traditional Continuing Anglican bodies.

ANGLICAN BLOGS AND WEB SITES

1662 Book of Common Prayer Online

1928 Book of Common Prayer Online

A Living Text

Alastair's Adversaria

Akenside Press

American Anglican Council

American Anglican Council Videos on the 39 Articles

ἀναστόμωσις

Anglican Audio

Anglican Bible and Book Society

An Anglican Bookshelf (List of recommended Anglican books)

Anglican Catholic Church

Anglican Catholic Liturgy and Theology

Anglican Church in North America

Anglican Church Planting

Anglican Eucharistic Theology

Anglican Expositor

Anglican Mainstream

Anglican Mission in the Americas

Anglican Mom

An Anglican Priest

Anglican.net

Anglican Radio

Anglican Rose

Anglicanly Speaking

The Anglophilic Anglican

A BCP Anglican

The Book of Common Prayer (Blog of Photos)

The Book of Common Prayer (Online Texts)

The Cathedral Close

The Catholic Anglican

The Church Calendar

Church Society

Classical Anglicanism:  Essays by Fr. Robert Hart

Cogito, Credo, Petam

Colorado Anglican Society

CommonPrayer.org

(The Old) Continuing Anglican Churchman

(The New) Continuing Anglican Churchman

The Continuum

The Curate's Corner

The Cure of Souls

Drew's Views

The Evangelical Ascetic

Fellowship of Concerned Churchmen

Forward in Christ Magazine

Forward in Faith North America

Francis J. Hall's Theological Outlines

Free Range Anglican

The Hackney Hub

International Catholic Congress of Anglicans

Jesse Nigro's Thoughts

The Latimer Trust

Martin Thornton

New Goliards

New Scriptorium (Anglican Articles and Books Online)

The North American Anglican

O cuniculi! Ubi lexicon Latinum posui?

The Ohio Anglican Blog

The Old High Churchman

Philorthodox

Prayer Book Anglican

The Prayer Book Society, USA

Project Canterbury

Pusey House

Prydain

Reformed Catholicism

Reformed Episcopal Church

The Ridley Institute

River Thames Beach Party

The Secker Society

Society of Archbishops Cranmer and Laud

The Southern High Churchman

Stand Firm

Texanglican

The Theologian

The World's Ruined

TitusOneNine

To All The World

Trinity House Blog

United Episcopal Church of North America

Virtue Online

We See Through A Mirror Darkly

Wyclif

HUMOR 

The Babylon Bee

Bad Vestments

The Low Churchman's Guide to the Solemn High Mass

Lutheran Satire

"WORSHIP WARS"

Ponder Anew: Discussions about Worship for Thinking People

RESISTING LEFTIST ANTICHRISTIANITY

Black-Robed Regiment

Cardinal Charles Chaput Reviews "For Greater Glory" (Cristero War)

Cristero War

Benedict Option

Jim Kalb: How Bad Will Things Get?

Trouble

RESISTING ISLAMIC ANTICHRISTIANITY

Christians in the Roman Army: Countering the Pacifist Narrative

Bernard of Clairvaux and the Knights Templar

Gates of Nineveh

Gates of Vienna

Islamophobes (We're in good company)

Jihad Watch

Nineveh Plains Protection Units

Restore Nineveh Now - Nineveh Plains Protection Units

Sons of Liberty International (SOLI)

The Muslim Issue

Trouble

OTHER SITES AND BLOGS, MANLY, POLITICAL AND WHATNOT

Abbeville Institute Blog

Art of the Rifle

The Art of Manliness

Chronicles: A Magazine of American Culture

Church For Men

The Church Impotent: The Feminization of Christianity, (Leon Podles' online book)

Craft Beer

Cranmer

Eclectic Orthodoxy

First Things

The Imaginative Conservative

Joffre the Giant: Excursions in Christian Virility

Katehon

Men of the West

Mercurius Pragmaticus Redivivus

Mere Comments

Mitre and Crown

Monomakhos (Eastern Orthodox; Paleocon)

Paterfamilias Daily

Tales of Chivalry

The Midland Agrarian

Those Catholic Men

Tim Holcombe: Anti-State; Pro-Kingdom

Midwest Conservative Journal

Numavox Records (Music of Kerry Livgen & Co.)

Pint, Pipe and Cross Club

The Pipe Smoker

Red River Orthodox

The Salisbury Review

Throne, Altar, Liberty

Project Appleseed (Basic Rifle Marksmanship)

Turnabout

What's Wrong With The World: Dispatches From The 10th Crusade

Wovenhand

WOMEN'S ORDINATION TO THE PRIESTHOOD

A Defense of the Doctrine of the Eternal Subordination of the Son  (Yes, this is about women's ordination.)

An (Extended) Short History of the Diaconate

Essays on the Ordination of Women to the Priesthood from the Episcopal Diocese of Ft. Worth

Father is Head at the Table: Male Eucharistic Headship and Primary Spiritual Leadership, Ray Sutton

God, Gender and the Pastoral Office, S.M. Hutchens

Homo Hierarchicus and Ecclesial Order, Brian Horne

How Ordaining Women Harms Ministry to Men, C.R. Wiley

Let's Stop Making Women Presbyters, J.I. Packer

Liturgy and Interchangeable Sexes, Peter J. Leithart

Ordaining Women as Deacons: A Reappraisal of the Anglican Mission in America's Policy

Priestesses in Plano, Robert Hart

Priestesses in the Church?, C.S. Lewis

Reasons for Questioning Women’s Ordination in the Light of Scripture, Rodney Whitacre

Streams of the River: Articles Outlining the Arguments Against the Ordination of Women to the Priesthood

Traditional Anglican Resources

William Witt's Articles on Women's Ordination (Old Jamestown Church archive)

Women Priests?, Eric Mascall

Women and the Priesthood, Catholic Answers

Women Priests: History & Theology, Patrick Reardon

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                  Theme Music:  Healey Willan - Missa brevis No. 2 in F Minor

Saturday
Aug052017

Two Articles on Solo v. Sola Scriptura

For us traditional Anglicans, as for all Catholics, it will always be prima scriptura, not sola scriptura.  Seriously, Evangelical Anglicans might want to consider the Presbyterian church.  Though these articles are penned by Orthodox and Roman Catholic authors respectively, Anglicans in the stripe of patrologist J.N.D. Kelly will say "Amen."

Protestants and a Churchless Tradition: “Sola” vs. “Solo” Scriptura

Solo Scriptura, Sola Scriptura, and the Question of Interpretive Authority

Wednesday
Aug022017

Steve Hutchens on ACNA's Final Report on Women's Ordination

The Final ACNA Ordination Report

Excerpts:

Was I right? Not entirely, for the Task Force, despite the methodological groundwork it had laid in irresolution because of the existence of differing ecclesiologies, was careful not to tell the bishops explicitly what they should do, but employed terminology that tended toward making the change of the current denominational status quo (i.e., ordained women in some dioceses) a long, distasteful, divisive, anger and angst-filled process, making it easier, much easier, not to change anything, and thus to fall back on denominational unity as the principal value to be served, with no weightier theological reasoning than the necessity to accommodate pre-existing ecclesiologies–the acceptability of none of which is apparently open to questioning–that is, the threat of more time-consuming, divisive, destabilizing, and unpleasant theological work.  Better all-round, it would appear, to make unity the thing by waking only one sleeping dog, and doing it carefully. . . .

The Report is heavily larded with the customary affidavits in defense of the learning, goodness, and godliness of all parties involved.  Alas, another red herring in which this long report seems to have specialized, as in this whole business of treating varieties of churchmanship as bearing on the issue.  A person’s goodness and godliness cannot, we are assured, be tested by his endorsement or rejection of women’s ordination.  Clever, but deceptive, since if someone is right about it, those opposing–who may be good and godly in a general way, but in this case are rejecting his word and will by promulgating error–are behaving badly, even if they don’t usually.  We may certainly believe that the lot of them are Very Nice, but none of that is to the point either.  Right doctrine and practice is good and godly; bad teaching and disobedience is not, and the question here is which of the two mutually exclusive possibilities is right.

Be sure to read the ongoing discussion in the comments below the article.

Tuesday
Jul182017

Deus Vult

EXCLUSIVE: Christian Women Up Against ISIS.

"We have hundreds of Christian warriors — Syriac-Chaldean-Assyrian, Protestant, Catholic, Orthodox branches and Armenians."

Monday
Jul172017

Ecclesia Anglicana

A Brief History of the English Church, by the Ven. Guy P. Hawtin

Monday
Jul172017

In Defense of Constantine

Monday
Jul172017

New to the Blog

Monday
Jul172017

The Once and Future Christendom

Monday
Jul172017

Eamon Duffy on "The End of Christendom"

Duffy reviews Reformations: The Early Modern World, 1450-1650, at First Things.

It is hard to dissent from the detail of all this. Yet one may well feel that whether in Gregory’s stark dissection of the leading ideas of Protestantism as the unwitting corrosive which dissolved the moral and religious coherence of Christendom, or in Eire’s more hesitant and nuanced analysis, there is something left unsaid. The principle of sola scriptura and Protestantism’s consequent inability to arrive at workable criteria to determine Christian orthodoxy certainly contributed to the breakdown of Christendom and the emergence of a secular society. But so too did the repressive authoritarianism of post-Tridentine Catholicism, the emergence of a Catholic ecclesiology inimical to true communitas by its overemphasis on clerical power and centralized authority, and the acceptance into Catholic theology, philosophy, and anthropology of a dualistic Cartesianism every bit as inimical to the medieval intellectual and moral synthesis (if such a thing can be said to have existed) as anything that emerged from Wittenberg or Geneva. Nonetheless, Eire’s majestically comprehensive survey leaves no doubt about the enduring consequences, for good and ill, of the religious upheavals of the sixteenth and subsequent centuries. His readers will decide for themselves whether there is much to cheer about in 2017.

Thursday
May182017

The Oxford Movement's Sacramental Interpretation of Scripture

Sunday
May072017

A Note About the Future of This Blog

Both the duties of life along with time spent in some reflection have resulted in a certain neglect of this board.  I am increasingly caught up in affairs of family and ministry, and as a result I have had to put OJC on the back burner for awhile.  But I do intend to get back to it in earnest within a few months, and when I do so, look for a total retasking of this blog.

Sunday
May072017

Yes, Praise The Lord

In the glory of the female voice:

Sunday
May072017

Muscular Christianity

At 2:08 in this video: this is your chant on testosterone.

All human singing is lovely: women alone, men alone, mixed choirs.  I will post another video above showing forth the glory of the female voice.

But there is nothing like the glory of the male voice, singing like this. 

Patriarchy is on the move, and it's coming back, brothers and sisters.  You simply cannot avoid the  reality and the force of it, because you can't fight the order of God's creation.

Friday
Apr142017

Another Orthodox Insider Writes of the Threat to the Orthodox Church from Within

In my very first post about the Orthodox Church here at OJC, I mentioned the problem of creeping liberalism in that communion.  I cited the concerns of one Orthodox priest, Fr. Gregory Jensen, who writes of how he and his fellow Orthodox Christianz "find ourselves in the same position as traditional and observant Roman Catholics, Protestants, Jews or other religious believers" as they are "being attacked not only from the outside but. . . increasingly being undermined from within" by liberalism.

Along comes ROCOR priest Fr. Alexander Webster, writing in the May/June 2017 issue Touchstone about this ongoing threat.  It is entitled Three Trojan Horses, and it fully echoes the concerns that Fr. Jensen expressed in the article he penned several years ago.  Take some time to read this disturbing piece.

Episcopalianization comes to us all, it would appear.   One wonders if the Two One True Churches will, as they claim, forever be bulwarks of unity. 

Tuesday
Apr042017

What Is Anglican Patrimony?

"It is the name used latterly to refer to that active ferment of Christian activity and culture alive through various phases in the British and English lands, as well as its eccelsial heirs. It did not begin in 1833 with the Assize Sermon, nor in 1660 with the Restoration, nor in 1549 with the Book of Common Prayer, nor in 1534 with the Act of Supremacy, nor in 1213 with Papal feudalism, nor in 664 with the Synod of Whitby. All these moments initiated major episodes in the life and practice of this tradition or "school" of the Church, the *English School,* influences upon it being varied: anchoritic, Benedictine/Cistercian, Franciscan, Dominican, to name but a few. Yet Anglican patrimony actively ferments in any age through growing relationship in Christ, despite its often turbulent and chaotic social history. It issues in a comprehensive way of being Christian -- through liturgy and hymnody, as well as less tangibly through expressions of parochial, pastoral, and ascetical theology -- and indeed at its best constitutes a school that is a full member of the glorious family of Catholic schools of spirituality."

Wednesday
Mar292017

How to Think About Vladimir Putin

Keep in mind that this article comes from an organ of the neocon-leaning Hillsdale College, penned by an editor of the über-neocon rag THE WEEKLY STANDARD.  Just ponder that for a moment.  Hell has just frozen over.

Russia is not our enemy.  An enemy of the American Deep State, neoconservatism and liberal-leftism, yes.  But not our enemy.

Wednesday
Mar292017

Our Enemy, The Russians

Wednesday
Mar292017

Meme of the Day

Tuesday
Mar282017

The Civil War Is Here

Tuesday
Mar282017

How John Calvin Made Me a Catholic

Augustine, not Calvin. 

Anglicans can agree.  Calvinism almost destroyed Anglicanism.  Almost.

No room here for "Reformation Anglicanism."  The Catholic Faith will do.

Monday
Mar272017

To Become a "Continuing" Anglican. . . Or Not

By Bishop Robert Todd Giffin, Ordinary of the Diocese of Mid-America, Anglican Province of America:

After fifteen years in the continuing Anglican Church, five of those as a bishop in the Anglican Province of America (APA), and 32 prior years as a cradle Canterbury Anglican, I’ve seen a lot of friends and acquaintances come home to our little corner of Christ's Church.

And yet, not all of these journeys have worked out. I love the Anglican Church, and so I find it difficult to understand how a person could not see the beauty in our faith, leaving it all behind. However, I do think that there are certain factors that influence and even cause these abandonments. I left a couple of times myself along my journey. Yet, in the end, the continuing Anglican Church is my home.

Many times, inquirers, particularly current and former Episcopalians, approach the continuing Anglican Church as a safe haven from controversy and scandal. If anyone knows our history, however, this is truly a mistaken viewpoint!

This perspective presupposes a defective Christology—one that fails to account for the anthropos of the theanthropic (Divine-human) Church. As the Body of Christ, the Church is a Divine-human organism, just as with the Person of Jesus Christ, the God-Man. While the Church is certainly Divine in one respect, She is also comprised of human beings—human beings that can, and do, err. Failing to remember (or be taught) this, we are scandalized and even lose our faith in the Church, not distinguishing between the divine and human natures, or confusing them.

Another issue is becoming a continuing Anglican because one thinks the Anglican Church ‘owes them’ for their time spent in the Episcopal Church (or C of E, Anglican Church of Canada, Australia, etc.), rewarding them with ordination, titles, and possibly a purple shirt or other trappings.

Those who were laity in the Episcopal Church or other denominations have no guarantees they will become clergy in the continuing Anglican Church, at least in my Diocese! It doesn’t matter how long they have served, or how extensive their education. Holy Orders are a mystery (sacrament) of the Church, and the Spirit blows where it will. Becoming a traditional Anglican Christian means being willing to submit to the Church and Her bishops, who might not be interested in ordaining you. If anyone is unwilling or not ready to submit to the Church in all areas of life, they should stay away—until or unless they are ready to do so.

On the other hand, there are cases where a person rejects the continuing Anglican Church for what I would consider to be erroneous reasons.

For example, I know someone that spent over a year studying almost every aspect of traditional Anglicanism, including many fathers of the Church and practically every nuance of both doctrine and history. However, they rarely spent any time in traditional Anglican worship services or their local parish, developed no relationship with a priest, and did not engage their spouse or family in their studies and interest in the Anglican Church.

If someone is approaching the continuing Anglican Church from a purely rationalistic standpoint, they will almost surely find it wanting. The continuing Anglican Church does not fit into the paradigms of modernity; it is not a wholly rational faith. This doesn’t mean we shun catechesis, but just that it’s not always done in the same way everywhere—and where it exists, it’s likely different from what a catechumen might expect or even hope. We must be willing to embrace mystery, to submit to other authorities, and to ultimately submit to the Church Herself. Those who approach continuing Anglicanism looking for all their questions to be answered in a neat-and-tidy manner will be deeply disappointed, left rejecting a branch of Christ's Church to which they’ve only been shortly exposed.

So why should someone desire to join the continuing Anglican Church?

For me, the one and only valid, core reason is because a person truly desires to be part of the Body of Christ. Because we, as traditional Anglicans, confess and believe in the “one holy, catholic and apostolic Church,” this means we are not looking for a Church that fits our own preferences and ideals, even though we are English by tradition, but rather one that teaches us what our preferences should be. We are not seeking to reform or to teach the Church how it should do things, but are rather seeking to be formed by the Church and to learn how we should be doing things as faithful Christians.

Now, I don’t share all of this in order to dissuade anyone from becoming a traditional Anglican, but rather to encourage those who are on such a journey—or who have strayed away from one that began on the wrong foot.

Becoming a continuing Anglican is not easy, nor does it promise great happiness or success in this life. In fact, it promises a Cross and joining with Christ in both suffering and humiliation. We have many small missions and parishes with few if any monetary resources, and relatively few stipendiary posts for our clergy.

But if you are still intrigued and drawn to the continuing Anglican Church, considering all of these disclaimers, then do so with faith, reverence, and a healthy fear of God. Pray for the Lord’s mercy, and you can find the strength to endure to the end. Believe in the continuing Anglican Church as a fully revealed member of the Body of Christ, and the continuing Anglican Church—flawed people and all—will help lead you down the right path.

But don’t do it for all the wrong reasons.