"Continuing Anglican" Churches - We would argue the most consistently traditional or "classical" Anglican churches.

Continuing Anglican Miscellany

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

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


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


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 Internet Church

Anglican Mainstream

Anglican Mission in the Americas

Anglican Mom

An Anglican Priest

Anglican Radio

Anglican Rose

Anglican Way Magazine

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

Chinese Orthodoxy

The Church Calendar

Church Society

Classical Anglicanism:  Essays by Fr. Robert Hart

Cogito, Credo, Petam

Colorado Anglican Society

(The Old) Continuing Anglican Churchman

(The New) Continuing Anglican Churchman

The Continuum

The Curate's Corner

The Cure of Souls

Drew's Views

Earth and Altar: Catholic Ressourecment for Anglicans

The Evangelical Ascetic

Faith and Gender: Five Aspects of Man

Fellowship of Concerned Churchmen

Forward in Christ Magazine

Forward in Faith North America

Francis J. Hall's Theological Outlines

Free Range Anglican

Full Homely Divinity

Gavin Ashenden

The Hackney Hub

The Homely Hours

International Catholic Congress of Anglicans

Jesse Nigro's Thoughts

The Latimer Trust

Laudable Practice

Martin Thornton

Meditating on "Irvana"

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


Prayer Book Anglican

The Prayer Book Society, USA

Project Canterbury

Ritual Notes

Pusey House


Rebel Priest (Jules Gomes)

Reformed Catholicism

Reformed Episcopal Church

The Ridley Institute

Ritual Notes

River Thames Beach Party

The Secker Society

Society of Archbishops Cranmer and Laud

The Southern High Churchman

Stand Firm


The Theologian

The World's Ruined


To All The World

Trinity House Blog

United Episcopal Church of North America

Virtue Online

We See Through A Mirror Darkly

When I Consider How My Light is Spent: The Crier in the Digital Wilderness Calls for a Second Catholic Revival



The Babylon Bee

Bad Vestments

The Low Churchman's Guide to the Solemn High Mass

Lutheran Satire


Ponder Anew: Discussions about Worship for Thinking People


Black-Robed Regiment

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

Cristero War

Benedict Option

Jim Kalb: How Bad Will Things Get?

The Once and Future Christendom



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

The Once and Future Christendom



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)

The Counter-Revolution

Craft Beer

Eclectic Orthodoxy

First Things

The Imaginative Conservative

Joffre the Giant: Excursions in Christian Virility


Men of the West

Mercurius Pragmaticus Redivivus

Mere Comments

Mitre and Crown

Monomakhos (Eastern Orthodox; Paleocon)

The Once and Future Christendom

The Orthosphere

Paterfamilias Daily

Tales of Chivalry

The Midland Agrarian

Those Catholic Men

Tim Holcombe: Anti-State; Pro-Kingdom

Midwest Conservative Journal

Pint, Pipe and Cross Club

The Pipe Smoker

Red River Orthodox

The Salisbury Review

Throne, Altar, Liberty

Throne and Altar

Project Appleseed (Basic Rifle Marksmanship)


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


Numavox Records (Music of Kerry Livgen & Co.)




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

Faith and Gender: Five Aspects of Man, blog of Fr. William Mouser, International Council for Gender Studies

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

FIFNA Bishops Stand Firm Against Ordination of Women

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

God, Sex and Gender, Gavin Ashenden

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

Male-Only Ordination is Natural: Why the Church is a Model of Reality, Steven Wedgeworth

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

Priestesses in Plano, Robert Hart

Priestesses in the Church?, C.S. Lewis

Priesthood and Masculinity, Stephen DeYoung

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


Continuing Anglican Unity: What's Next?

So, now that the Joint Synods of the ACC, ACA, APA and DHC have concluded and the Concordant having been signed, what's next?  On the one hand, most of us seem very happy to see this important step toward Continuing Anglican unity, but there is a fly in the ointment:  what of those other traditional churches who "consider themselves to be Anglican" but who will never sign on to the Affirmation of St. Louis?


Full Communion Concordat Signing - And Singing, October 6, 2017

The Anglican Catholic Church, the Anglican Church in America, the Anglican Province in America and the Diocese of the Holy Cross are now in communion.  Praise be to God.

Let us now pray that other traditional Anglican jurisdictions will find their way to join what is now a big impetus for unity in the Continuum.


The Joint Synods Have Begun

Let's keep them in our prayers.  My own presiding bishop is there as an observer.

Anglican Joint Synods set to begin; delegates converging on Atlanta for historic event.

Here's Kevin Kallsen's interview with Chandler Holder Jones, Bishop Suffragan in the Anglican Province of America, on what is expected to occur at the synods and thereafter.   Kallsen is ACNA, and was in this video clearly trying to get Bishop Jones to address the charge about "angry Continuers", but Jones was able to steer the direction back towards the positive.  I suspect some in the ACNA are nervous about these synods.  There's no real reason the Orthodox Church should be in talks with the ACNA rather than us.


ACNA and Immigration, Again


New to the Blog Roll

Men of the West.  Christian.  Patriarchal.  Hard Right.


ACNA Has Finally Jumped The Shark

The bishops' statement on the un-Catholic monstrosity of women's ordination.  (Things that make you go "huh!?")

The offer to disaffected ACNA clergy and laity extended by my Presiding Bishop and Metropolitan.

Commentary by Fr. Robert Hart, ACC.

Stay tuned for further commentary.  I'm especially eager to see what Touchstone Magazine's S.M. Hutchens will have to say.

There are a number of people who are saying that this statement is proof positive that ACNA has not escaped its TEC mentality.  Meet the Latcons.

Anglo-Catholics, Old High Protestants and Anglo-Calvinists in the ACNA no longer have any excuse.  They either get out of ACNA, or they content themselves with being part of TEC's legacy.  They either perpetuate the problem of Anglican identity or they take courageous steps to resolve it.  We will still face the issue of who, Anglo-Catholics, Old High Church Protestants or Anglo-Calvinists represent the purest expression of the Catholic faith we affirm in the Creed, but at least we will have left the dross of the charismatic egalitarian feminists behind us. 

"Come out from among them."


T.S. Eliot's "Christianity and Culture"

At The Imaginative Conservative

Death to liberalism:

This is not to say that ours has become a pagan society. In saying that ours is a neutral society, Eliot also is pointing out that it remains Christian, though only in vestigial form. Liberalism, the ideology dominant in the West, has emptied out (some might say “secularized”) our society, dissolving many of its religiously grounded structures and aims. Liberalism has done much to neutralize Christianity, but claims the labels “benign” and “tolerant” because it has put nothing in Christianity’s place. As Eliot puts it,

Liberalism….tends to release energy rather than accumulate it, to relax, rather than to fortify. It is a movement not so much defined by its end, as by its starting point; away from, rather than towards, something definite. Our point of departure is more real to us than our destination; and the destination is likely to present a very different picture when arrived at, from the vaguer image formed in imagination. By destroying traditional social habits of the people, by dissolving their natural collective consciousness into individual constituents, by licensing the opinions of the most foolish, by substituting instruction for education, by encouraging cleverness rather than wisdom, the upstart rather than the qualified, by fostering a notion of getting on to which the alternative is a hopeless apathy, Liberalism can prepare the way for that which is its own negative: the artificial, mechanized or brutalised control which is a desperate remedy for its chaos.(CC, 12)

Liberalism is fundamentally negative in its teleology. Its inherent purpose is to liberate individuals from constraints of tradition, social structure, and cultural context. It can have good effects (some structures are, indeed, oppressive), but if not checked it will corrode the social framework, producing anarchy and brutal responses to that anarchy. Here, obviously, Eliot is referring to the rise of totalitarianism, perhaps most obviously in response to the anarchy of post–World War I German society. He also points to the discomfiting fact that Western democracies share significant affinities with totalitarian regimes. Totalitarian regimes simply have advanced more fully (and ironically, more efficiently) on the road to paganism, a destination toward which our society continues to move.[5]


Great Article on Richard Hooker

In summary, Hooker’s Of the Laws of Ecclesiastical Polity is not only a refutation of bad doctrine. It presupposes a comprehensive and coherent theology–balancing Catholicism and Protestantism, tradition and spirit–that we can confidently call Anglican theology.

Read it here.


Two New Blogs on the Sidebar


Theological Foundations of Infant Baptism


Christianity's Manhood Problem

From the Art of Manliness:

Among men who are committed Christians, why do they seem to be more effeminate, on average, than the male population as a whole? As Murrow puts it, what is it about “Christianity, especially Western Christianity, that drives a wedge between the church and men who want to be masculine”?

These are fascinating questions, certainly for Christians who have noticed this phenomenon themselves and for pastors of churches who are concerned about the health of their congregations (as we’ll see, there’s a strong connection between the number of men in a church’s pews and its vitality).

But it’s also a fascinating subject for anyone interested in the influence of economics and sociology on religion, and who understand the enormous influence religion has had and continues to have on Western culture in general, and conceptions of manhood in particular.

So over the next several weeks, we’ll be offering two articles that explore possible answers to the above questions. First, we’ll outline various theories as to how, when, and why Christianity became feminized and unattractive to many men. We’ll then delve into the history of a time in which there emerged a dedicated response and effort to revive the masculinity of the faith — a movement that went by the name of “Muscular Christianity.”  (Link to "Muscular Christianity" provided by me, not in the original article at Art of Manliness)

Stay tuned.

Is Christianity an Inherently Feminine Religion?

The Feminization of Christianity


Any Day Now



Bulgarian style.  Let Orthodox Anglicanism rid itself of every effeminate musical thing and aspire to this.

Full CD is available at Amazon.


Who Are We?

I want to share a video and pose some questions about it. This video is posted at the alt-right National Policy Institute web site, and features Richard Spencer. Mr. Spencer is a handsome man, a compelling speaker, and a producer of slick, seductive videos like this one.

As Rod Dreher notes in a recent AmCon article, even Christian men are coming under the sway of white nationalism. When you think about it, who would blame them? They are constantly barraged by our feminiz...ed PC culture with the message that both their maleness and their whiteness makes them almost subhuman, fit only for the cultural re-education camp and a lifetime of repentance for being male and white. Some men succumb to this. Normal men don't. And if the Church provides nothing to these normal men other than the call to prayer and the call to condemn racism, consigning them to wring their hands on the sidelines or attain to some unearthly bliss, I for one don't blame them for getting sucked into the demonic snare of Spencer and Co.

It's time to wake the hell up, Church.


Bernard of Clairvaux’s Writings on Violence and the Sacred 

Here.  Abstract:

Monk, exegete, political actor and reformer, Bernard of Clairvaux (1090-1153) was not just a man of his times; he was a man who shaped his times.  Bernard’s writings on Christian morality and the transformation of the human spirit in the pursuit of God reverberated in his time and have remained influential through the Protestant Reformation and into the modern era.  The apparent contradiction between his writings on love and those on warfare has resulted in an artificial separation of his writing by scholars; those who are studying monasticism or Bernard in general tend to ignore or gloss over his writings on violence, while those studying the Crusades, warfare, or masculine identity often only look at those writings while ignoring Bernard’s less topical work.  This separation of his writings, though convenient, conceals a deep continuity which runs throughout Bernard’s corpus and cheats Bernard of his intellectual completeness. This paper explores Bernard’s writings on the issues of physical and spiritual violence, demonstrates that they are a coherent part of his wider set of beliefs and shows that, when studied side by side with his other writings, they clarify his thoughts on acceptable monastic and Christian life.

THIS is the Bernard I keep talking about and from whose writings I base my argument for the "Bernard Option."  Mark, learn, and inwardly digest, and then note the complementary ideas of C.S. Lewis in his essay "The Necessity of Chivalry":

The word chivalry has meant at different times a good many different things - from heavy cavalry to giving a woman a seat in a train.  But if we want to understand chivalry as a distinct ideal from other ideals - if we want to isolate that particular conception of the man comme il fant  which was the special contribution of the Middle Ages to our culture - we cannot do better than turn to the words addressed to the greatest of all the imaginary knights in Mallory's Morte Darthur.   "Thou wert the meekest man, says Sir Ector to the dead Launcelot.  "Thou were the meekest man that ever ate in hall among ladies; and thou wert the sternest knight to thy mortal foe that ever put spear in the rest."

The important thing about this ideal is, of course, the double demand it makes on human nature.  The knight is a man of blood and iron, a man familiar with the sight of smashed faces and the ragged stumps of lopped-off limbs; he is also a demure, almost maidenlike, guest in a hall, a gentle, modest, unobtrusive man.  He is not compromise or happy mean between ferocity and meekness; he is fierce to the nth and meek to the nth.  When Launcelot heard himself pronounced the best knight in the world, "he wept as he had been a child that had been beaten."

What, you may ask, is the relevance of this ideal to the modern world.  It is terribly relevant.  It may or may not be practicable - the Middle Ages notoriously failed to obey it - but it is certainly practical; practical as the fact that men in a desert must find water or die. . . .  (Brute heroism without mercy and gentleness) is heroism by nature - heroism outside of the chivalrous tradition.

The medieval knight brought together two things which have no natural tendency to gravitate toward one another.  It brought them together for that very reason.  It taught humility and forbearance to the great warrior because everyone knew by experience how much he usually needed that lesson.  It demanded valour of the urbane and modest man because everyone knew that he was as likely as not to be a milksop. . . .

If we cannot produce Launcelots, humanity falls into two sections - those who can deal in blood and iron but cannot be "meek in hall", and those who are "meek in hall" but useless in battle - for the third class, who are both brutal in peace and cowardly in war, need not here be discussed.  When this dissociation of the two halves of Launcelot occurs, history becomes a horribly simple affair. . . .  The man who combines both characters - the knight - is not a work of nature but of art; of that art which has human beings, instead of canvas or marble, for its medium.

In the world today there is a "liberal" or "enlightened" tradition which regards the combative side of man's nature as a pure, atavistic evil, and scouts the chivalrous sentiment as part of the "false glamour" of war.  And there is also a neo-heroic tradition which scouts the chivalrous sentiment as a weak sentimentality, which would raise from its grave (its shallow and unquiet grave!) the pre-Christian ferocity of Achilles by a "modern invocation". . . .

(However), there is still life in the tradition which the Middle Ages inaugurated.  But the maintenance of that life depends, in part, on knowing that the knightly character is art not nature - something that needs to be achieved, not something that can be relied upon to happen.  And this knowledge is specially necessary as we grow more democratic.  In previous centuries the vestiges of chivalry were kept alive by a specialized class, from whom they spread to other classes partly by imitation and partly by coercion.  Now, it seems, the people must either be chivalrous on its own resources, or else choose between the two remaining alternatives of brutality and softness. . . . The ideal embodied in Launcelot is "escapism" is a sense never dreamed of by those who use that word; it offers the only possible escape from a world divided between wolves who do not understand, and sheep who cannot defend, the things which make life desirable. . . .

 The time for milksoppiness is over. 


The Church Prays. And Dithers

Somewhere on this blog, and probably more than once, I have complained about how the response of so many Christians, especially of the "neo" variety, is to wring their hands about the "coming persecution" and whose only other response to it is a call to prayer.  Now, I am all for the call to prayer.  Prayer is what we do.  All the time.  And our prayers are powerful and pleasing to God.  But the Church also has a call for both vigilance and political responsibility.  There have been times when Christians have been called to fight with weapons other than prayer, and we are now living in such a time.  It is now abundantly clear that the Left intends to do in both the Church and what remains of traditional culture.  They don't even pretend anymore.  They'll use the arm of the state when they can; they'll use the shock troops of antifa and other groups if they need to. They'll do whatever they can.  It's 1917.   Total domination is their goal.

It's time to stop dithering therefore.  It's time to stop with all of the spiritual platitudes.  It's time to take to the streets.  And a time may come very shortly when it will be time to take up arms.

There are already millions of people preparing for the day when force of arms becomes necessary.  These are normal Americans, mostly libertarians and conservatives, who are willing to fight and die for the traditional rights of Englishmen and American liberty, INCLUDING the right to practice one's religion.  That's why I am revolted by the sentiments of so many Christians I know who have imbibed the pacifist koolaid.  I find this especially prevalent in Millennials who have become clergy.  Many if not most of would accept someone fighting and dying on behalf of their liberty but they wouldn't do so for others.  It is unmanly and unseemly.  The American warrior-clergy of our revolution are spinning in tbeir graves. Bernard of Clairvaux is spinning in his grave.  More about him in the next post.


Christian Men and White Nationalism

From this recent piece by Rod Dreher:

Christians: if you don’t want to lose your sons to the false god of white nationalism, then you had better introduce them (and yourselves) to the God of the Bible, who is rather different from the God of the comfortable American middle class.

It is widely acknowledged among conservative Christians today that the white church in the South failed terribly in the civil rights era. The failure was not primarily because they stood for white supremacy (though some did). The failure was mostly because the churches did not preach against white supremacy, preferring instead to stay neutral, and cultivate an ethos that was suited to supporting the Southern white middle class at prayer.

Today, I am aware of young white men who attend comfortable middle-class churches, but who identify as white nationalists. I doubt very much their parents or their pastors know. But it’s happening. These aren’t young men who have been downtrodden by society; that would at least give some sort of social and economic rationale for their race radicalism. These are relatively privileged young men. Why do they find no anchor in the church? Why is the god of racial nationalism more appealing to them than the God of the Bible?

Rod is spot on here. I recommend that Christians, and especially clergy, familarize themselves withthe kinds of neopaganism that influenced the National Socialists in the middle of the 20th century and the European "Nouvelle Droite" now in the late 20th and early 21st centuries. Many American young men are reading the intellectuals of the Novelle Droite and accordingly find attractive the American alt-right, which takes much of its philosophy from this European movement. These authors, Faye, Benoit, et al., make their disdain for the Christian religion abundantly clear: it is a pacifist, feminized, non-European religion that has given rise to the liberal-left elite who are at the helm of the suicide of the West. That's why they will only scornfully laugh at such things as the recent public statements and sermons of Christian clergy about Charlottesville and their condemnation of neo-Nazism, white supremacism, racism, etc. They believe Christian clergy are merely feminized, feckless sell-outs to the Western liberal elite and who are merely the natural offspring of that religion of the "pale Galilean", as one such Nordic neopagan group refers to our Lord.

And the thing is, while the Nouvelle Droite's and the American alt-right's assessment of the Christian faith in extremely jaudiced and mostly incorrect, its assessment of the Western liberal-elite is spot on. Dreher is correct about that in his litany of things the Left does to summon the demon of white nationalism. But he is also right about the Christian disease of feminization, which many Christians such as Leon Podles have warned us about. We need to find a way to dissuade young traditionalist men from putting stock in the Nouvelle Droite/alt-right assessment of Christianity, but in order to do so we DO need to reverse this unfortunate trend in the Church. Dreher recommends that we preach the *real* God of the Bible. I heartily concur. Tolkien had some additional ideas:

Tolkien & Anglo-Saxon England: Protectors of Christendom


On the Feast of the Transfiguration

A must read article by a philorthodox Anglican priest on the meaning of the Transfiguration and the symbolism of Eastern Orthodox Transfiguation iconography.  


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


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

The Final ACNA Ordination Report


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.

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