Traditional Anglican Church

What is the Traditional Anglican Church?

English Roots

The Anglican Church is a branch of the One, Holy,
Catholic and Apostolic Church instituted by Jesus
Christ. The word 'Anglican' refers to our spiritual
heritage and roots in the Church of England.
Traders, merchants and soldiers seem to have brought
the Christian Faith to Britain shortly after it became part
of the Roman Empire in the middle of the First Century
AD. Sixteen hundred years later, during what we call
the Reformation, the Church of England emerged as a
unique institution. It retained its 'Catholic' heritage
enshrined in the Creeds, the decisions of the General
Councils, its liturgy and sacraments, and in the threefold
ministry of bishops, priest and deacons in Apostolic
Succession. It 'reformed' itself by eliminating some
nonessential accretions of the later medieval Church, by
restoring much of the practice of the earliest Christians,
and by insisting upon the authority of Holy Scripture as
the rule and guide of faith.
Members of the Church of England came to America in
the sixteenth and seventeenth centuries. In many of the
original colonies, the Church of England was the
established or official Church. After the Revolution,
American Anglicans established an autonomous branch
of the Church, which became known as the Episcopal
Church. Recently, during the last thirty-five or so years,
that body abandoned most of the tradition of historic
Anglican Faith and Practice. It is this tradition that
many former Episcopalians and other faithful Anglicans
are seeking to preserve and proclaim.

Restoration in America

In 1968 a meeting of such faithful Episcopalians, clergy
and lay, was held in Mobile Alabama. From that
meeting emerged the 'American Episcopal Church'.
Nine years later a Congress of Concerned Churchmen
took place in St. Louis, Missouri. It was attended by
United States and Canadian Anglicans committed to
continuing our Church without the fatal deviations
espoused by the Episcopal Church in recent times. A
statement called 'The Affirmation of St. Louis' was
agreed upon which affirms as unalterable the received
Faith and Tradition of the Church; the essential core of
Christian belief and practice. This includes the Holy
Scripture, the Church's ancient and universal Creeds, the
writings of the Fathers of the Early Church, the decisions
of the General Councils held by the whole Church before
any grave divisions took place, and the historic
Apostolic Ministry of male bishops, priests and deacons
descended in unbroken succession from the first
Apostles. The statement called upon faithful Anglicans
to "reorder such godly discipline as will strengthen us in
continuation of our common life and witness."
As a result of this meeting, several groups of Anglican
traditionalists in the United States and Canada began
efforts to form a continuing, still-Anglican Church.
While the work in Canada prospered, events in the
U.S.A. were complicated by a lack of unity, and several
"jurisdictions" emerged working separately from one
another. In 1978, 1981, and 1991, bishops were
consecrated through the Anglican Apostolic Succession
to provide for the continuation of the Ministry as
instituted by Christ.
Our Faith and Worship are set forth in the last orthodox
and seemly American edition of the historic
Book of Common Prayer, that of 1928. This treasure of English
language, scriptural spirituality and Catholic worship has
shaped the lives of countless faithful Christians through
the centuries and is the basis of our services of worship.

Catholic and Reformed

As we have seen, the Anglican Church affirms its
'Catholic' heritage. That term is used to affirm our
fidelity to the whole Faith as revealed by Jesus Christ
(without either additions or subtractions) as proclaimed
by the Apostles, evangelists, saints, scholars and martyrs
of the Early Church and taught in Holy Scripture. At the
same time Anglicans give thanks for the witness of those
pastors and teachers, who in the sixteenth and
seventeenth centuries sought to "reform" the Church,
some of whom gave their lives in witness to the authority
of the Bible as the principle rule of Faith and Practice.
Anglicans do not regard the terms "Catholic" and
"Reformed" (or "Evangelical") as contradictory claims,
but rather as affirmations of the wholeness of the one
Faith. The task of the Church in every generation is to
transmit faithfully that which God has revealed. The test
of that fidelity is the Gospel itself, the "Good News"
revealed by God the Father, in His Son, through the
Holy Spirit, primarily in the words of Holy Scripture, but
also in the living witness of the Church called Tradition.
While Anglicans treasure their "Catholic" identity,
shared by the Roman Catholic, Orthodox and Old
Catholic Churches, they also demand that Catholicity be
continually tested by the fidelity of 'particular' Churches
to "the faith once delivered to the saints" (Jude 3).
What is this Faith we have sought to preserve?
Anglicans believe "the Holy Scriptures of
the Old and New Testaments as the authentic record of
God's revelation of himseAnglican faith is thoroughly grounded in Holy
Scriptures.lf, his saving activity, and
moral demands - a revelation valid for all men and for
all times" (The Affirmation of St. Louis). The
'Apocryphal Books,' found in some, but not all Bibles
are used also in our worship, being read for instruction,
but they are not used to establish doctrine.
We hold that the ancient creeds - the 'Apostles', 'Nicene',
and 'Athanasian' - express the faith of the Church and are
to be understood as they are written. The Anglican
Church is a creedal church, not a confessional one. The
creeds, which come from the earliest years of
Christianity, summarize the "faith once delivered to the
saints" (Jude 3). By them we are taught that God is one
God in three Persons, Father, Son and Holy Spirit; that
God the Son became man, born of a virgin as our Lord
Jesus Christ; that by our Lord's sinless life, death and
resurrection He gained access for us to God the Father
and opened the way for us to be children of God and to
live with Him for all eternity.
On Christian morality, we believe that "every
Christian is obligated to form his conscience by the
divine Moral Law of the Mind of Christ as revealed in
Holy Scriptures, and by the teachings and Tradition of
the Church" (The Affirmation of St. Louis). Such
teaching is especially seen in the Sermon on the Mount
(St. Matthew 5,6,7) and in our Lord's Summary of the
Law, which states that we must first love God with our
heart, soul and mind, and also love our neighbors as
ourselves, as well as in His teaching on the sanctity of all
human life, and of marriage and the family.

What about our Worship?

Anglicans are expected to pray. When we pray in
private, each of us prays in his own way (although
guidance and instruction are available for those who
wish to grow in the life of prayer). When we pray
together in services of worship, our "common prayers"
are 'liturgical,' that is, they are structured. Only in this
way can we truly share our worship of God. Our
liturgical worship involves the whole person, body, mind
and spirit. We are active participants rather than just
listeners. Worship to us is not "show business". It goes
from us to God rather than from a preacher to us. We
come to church to give God the praise and worship
which, as His creatures, we owe Him; not to get
something for ourselves.

The Holy Eucharist

The center of our worship is the Holy Eucharist. Other
traditional names for this service are: the Holy
Communion, the Mass, the Lord's Supper, and the
Divine Liturgy. It is the service specifically commanded
by Jesus in the New Testament. The Eucharist joins our
offering of worship to Christ's offering of Himself upon
the altar of the cross. As He promised (Matthew 26;
Mark 14; Luke 22; John 6; I Corinthians 11) Jesus is
truly, spiritually present under the outward forms of the
consecrated Bread and Wine, to infuse our lives with the
spiritual strength of His life.
Receiving Holy Communion
By receiving Holy Communion, we give our Solemn
Assent, our "Amen," to the entire Anglican Eucharistic
Service. We express our belief that the Eucharist is a
spiritual sacrifice which must be administered by a
bishop or a priest whose ministry derives in succession
from the Apostles themselves. We express also our faith
in Christ's Real Presence in the Eucharist. Because of
the seriousness of these affirmations, this Church does
not presume to invite those who in good faith cannot yet
accept these beliefs to compromise their conscience by
receiving Holy Communion at our Altar. It is for these
reasons that we are not an "open Communion" Church.
Those who do so believe, and who have been confirmed
by a Bishop in Apostolic Succession, and who are
spiritually prepared, are welcome to receive Holy
Communion.
Preparation for Holy Communion generally takes the
form of private prayers. In many Anglican parishes,
those physically able to do so refrain from eating
ordinary food prior to morning Communion, or for three
hours prior to an evening Communion.

Morning and Evening Prayer

The Daily Offices of Morning and Evening Prayer are
prayer services derived in many ways from the
Synagogue worship of the Old Testament. They consist
of readings from the Psalms, other Bible readings,
canticles (songs), and prayers. They are provided in the
Book of Common Prayer in a manner which makes their
discipline of prayer, psalmody, and Holy Scripture the
daily spiritual diet of the Church, clergy and lay folk
alike.

Customs

If you are new to Anglican worship you may find some
of the customs in our services unfamiliar. You will also
find some variation of customs from parish to parish.
The priest in your local parish will be happy to explain
to you the symbolism of our worship. One general rule
of thumb for Anglicans is that we stand to praise God, sit
for listening to instruction, and kneel humbly to pray.
Worship is the prime responsibility for all Christians.
Anglicans believe that the life of Christian service is
possible only through a full life of worship, through
which we receive God's love and express our love to
Him. Hence, we believe it is our obligation not only to
worship God together every Lord's Day (Sunday) but
also to have a daily life of prayer. A number of parishes
are able to offer the Daily Offices and the Holy
Communion during the week, as well as on Sunday.

Sacraments

The first Christians regarded the Church as the
Sacrament, Jesus, Who is God, became truly human in
the Incarnation, in the same manner as we are human,
except that He was without sin. The Church is truly his
Body. It is the outward and visible sign of God's
presence with his people. Gradually, teachers identified
certain outward and visible signs as "sacraments", that is
as actions of the Church which gave the grace of God's
presence and blessing. The Anglican Church believes
that the Sacraments are “sure witnesses, and effectual
signs of grace, and God’s good will toward us, by the
which He doth work invisibly in us, and doth not only
quicken, but also strengthen and confirm our Faith in
Him” (The Articles of Religion). Anglicans regard the
two Gospel Sacraments of Baptism and the Eucharist as
being "generally necessary to salvation". Five other
sacramental rites, in their Biblical sense, are also termed
sacraments.
Holy Baptism by means of water and in the Name of the
Father, and of the Son, and of the Holy Ghost (Matthew
28:19) conveys new birth (John 3:5; Romans 6:4) and
forgiveness of sins (Acts 2:38; I Peter 3:21).
The Holy Communion also called the Lord's Supper,
the Holy Eucharist, the Divine Liturgy and the Mass,
was instituted by our Lord at the Last Supper when He
said, "Do this in remembrance of me" (I Corinthians
11:24, Matthew 26:20-28; Mark 14:17-25; Luke 22:14-
20). By this Sacrament He feeds His people with His
Body and Blood (John 6:41-59)
Confirmation conveys the strengthening gifts of the
Holy Spirit (Acts 8:14-17; 19:1-7; Ephesians 1:13) for
life as a mature Christian.
Penance conveys the forgiveness of sins (John 20:23;
James 5:16) and the assurance of that forgiveness.
Holy Unction is the anointing with oil for healing
(James 5:14; Mark 6:13) of body, mind, and soul.
Holy Matrimony is the union of one man and one
woman for life before God.
The relationship, St. Paul tells us (Ephesians 5:31-32), is
like that between Christ and His Church.
Holy Orders denote the Apostolic Ministry of bishops,
priest and deacons, instituted by Christ, and male in
character (John 20:19-23; Matthew 16:18; Acts 6:1-6).
Our Lord commissioned the Apostles and their
successors, the bishops, to proclaim His work and
salvation which He accomplished on Calvary. When
Anglicans speak of Apostolic Succession, we mean an
unbroken line of consecrations and commissions from
our Lord to the present bishops, continuing the same
teachings and ministry established by Jesus Christ
Himself.

Baptism and Confirmation

Anglican parents who have a child to be Baptized should
contact their priest. Some preparation is involved.
Selection of Godparents is important. For Anglicans, this
office is not just "honorary"; it creates a real spiritual
responsibility towards the Godchild. Two Godparents of
the same sex as the child, and one of the opposite sex,
are required. Adult candidates for baptism and/or
Confirmation undergo a period of instruction. Holy
Confirmation is often administered at the same service as
Holy Baptism in the case of adults. Adult candidates do
not require Godparents but they may elect to have
sponsors to “stand up” for them.
The Sacrament of Holy Confirmation, which completes
and "seals" our Baptism, is administered by a bishop.
By the imposition of the bishop's hand on our head, we
come into sacramental unity with the Successors in
Office to the Holy Apostles commissioned by Christ
himself to govern His Church. A period of considerable
instruction usually precedes the administration of this
Sacrament.

Weddings

In the Anglican tradition, Holy Matrimony is generally
administered only to couples who have both been
baptized and at least one of whom is a practicing
member of the traditional Anglican Church. Because
sacramental Marriage is a life-long, solemn commitment,
significant preparation and instruction is required. The
clergy should be consulted before any other plans
(including the date of the wedding) have been made.
Those coming to the Church to ask God's blessing upon
their marriage will want to use the Church's prescribed
rites and ceremonies. Neither the laity nor the clergy
have the authority to change the Church's form of service
or to substitute something in its place.

Funerals

Clergy of the Anglican Church will provide a Christian
burial for any baptized Christian.
For practicing Anglicans, the funeral service provided by
The Book of Common Prayer consists of the Burial
Office, the Requiem Eucharist and the Committal at the
grave. For other baptized Christians, the priest may
suggest appropriate changes. At many Anglican funerals
the casket, no matter how expensive or ornate, is
covered with a cloth pall. Flower displays are not used
in the Church. When we go to meet our Maker, we all
do so on an equal footing.

When you need a Priest

If you are ill or shut in, If you are going to the hospital,
or if you have a family emergency or need advice and
counsel, contact one of the clergy at once. They are "on
duty" twenty-four hours a day, seven days a week.
Are there many opportunities for service?
Yes there are. Depending on the local parish, the
chances for involvement will vary. All of our parishes
need and welcome active lay men and women. It has
been well said that the traditional Anglican movement
has been built upon the efforts of its laity.
Within the parish there is the need for an altar guild,
acolytes, church school teachers, lay readers, choir,
vestry members and parish committees which help in
carrying out the parish's mission. Also, a number of our
parishes are in the process of obtaining their own
property, building new structures or renovating existing
ones for use in worship. A vast array of talent is needed
to complete these tasks. Many parishes have begun
study groups, prayer groups, and church school classes,
offering further opportunity for involvement.
Beyond the parish you will find many Anglicans
involved in community concerns or serving on
committees of the diocese or province.
The laity are an integral part of the government of the
traditional Anglican Church. The parish vestry (similar
to a board of directors) is comprised of parish
communicants and is charged with the management of
the temporal affairs of the parish. Synods - or meetings -
of the diocese have active lay participation. Each parish
sends lay representatives to the diocesan synod.
Anglicans take seriously our Lord's call to all Christians
to serve Him. This means both a ministry within the
Christian family and a ministry to the world to spread the
Gospel and actively to show forth Jesus Christ in our
lives.

How can I learn more?

Come and worship with us! Seek the nearest
congregation of the traditional Anglican Church. They
will be glad to welcome you and answer your questions.
Inquirers' Classes are conducted, usually by the clergy
but sometimes by knowledgeable lay teachers, for
persons interested in learning more about the traditional
Anglican Church or interested in becoming a member of
the Church. Parish members are encouraged to attend,
both to "brush up" on their own knowledge of the faith
and to show their interest in potential members.
Bible Study Groups exist in most parishes of the
traditional Anglican Church. These are open to
Anglicans and non-Anglicans alike who wish to deepen
their understanding of God's word in the Holy
Scriptures. Other study topics of interest to most
Christians: Church History, Worship, the life of prayer,
etc. are investigated from time to time, often as part of a
study group during the Lenten Season. Interested
inquirers of any faith are always welcome.
" O Gracious Father, we humbly beseech thee for thy
holy Catholic Church; That thou wouldest be pleased to
fill it with all truth, in all peace. Where it is corrupt,
purify it; where it is in error, direct it; where in any thing
it is amiss, reform it. Where it is right, establish it;
where it is in want, provide for it; where it is divided,
reunite it; for the sake of him who died and rose again,
and ever liveth to make intercession for us, Jesus Christ,
thy Son, Our Lord. Amen." ( The Book of Common
Prayer, page 37)

Anglican Province of America
Office of the Presiding Bishop
3348 West State Road 426
Oveido, Florida 32765
(800) 480-1087

Anglican Church in the Philippines (Traditional) Inc.
Solano Nueva Vizcaya Philippines
Email: anglicanchurchph@yahoo.com

Apostolic Successions of ACPT extended by APA

The origin and history of The Anglican Church in the Philippines (Traditional), Incorporated’s Apostolic Succession extended by the Anglican Province of America.

1. For Bishop Pillai, bishop of a body called the 'Indian Orthodox Church,' a jurisdiction affiliated with the 'Catholicate of the West' of Bishop de Willmott Newman, before joining the American Episcopal Church:

A. The Old Catholic Succession of the Church of Utrecht.

Hugh George de Willmott Newman , Mar Georgius, Patriarch of Glastonbury, Catholicos of the West, assisted by John Sebastian Marlow Ward and William John Eaton Jeffrey, on 25th August 1945 consecrated sub conditione at the Cathedral of Christ the King, New Barnet
Joseph K. Chengalvaroyan Chittoor Pillai , Mar James, Archbishop of India and Exarch of the Catholicate of the West and the Indian Orthodox Church and 1st Bishop Primus of the American Episcopal Church, who on 29 th December 1968 at Cincinnati, Ohio consecrated
James Hardin George, Junior, 2nd Bishop Primus of the American Episcopal Church, who on 11th February 1970 , consecrated
Anthony Forbes Moreton Clavier , 3rd Bishop Primus of the American Episcopal Church, who on 26th March 1976 consecrated Walter Howard Grundorf, Bishop Suffragan of the Diocese of the Eastern United States.

B. The Syrian Orthodox Succession of the Patriarchate of Antioch:
Benjamin Charles Harris, Bishop of Essex, consecrated in the line of Mar Ignatius Peter III (Mar Bedros), Bishop of Emesa (Homs) and later Syrian Orthodox Patriarch of Antioch, who consecrated on 2nd June 1866 at Homs, Syria
Julius Ferrete , Mar Julius, Bishop of Iona and Patriarchal Legate for Western Europe --
on
17th November 1944 Bishop Harris consecrated
Joseph K. Chengalvaroyan Chittoor Pillai , Mar James, Metropolitan Archbishop of India and Exarch of the Catholicate of the West and the Indian Orthodox Church and 1st Bishop Primus of the American Episcopal Church, who on 29th December 1968 at Cincinnati, Ohio consecrated
James Hardin George, Junior , 2nd Bishop Primus of the American Episcopal Church, who on 11th February 1970 , consecrated
Anthony Forbes Moreton Clavier , 3rd Bishop Primus of the American Episcopal Church, who on 26th March 1976 consecrated
Walter Howard Grundorf , Bishop Suffragan of the Diocese of the Eastern United States .

2. The Philippine Independent Catholic Church line:

Francisco J. Pagtakhan de Jesus, Bishop Secretary for Missions and Ecumenical Affairs and sometime Bishop of Oriental and Occidental Negros Island, an official representative of the Philippine Independent Church, who, with Sergio Mondala and Lope Rosete, Bishops of the IFI, on 26th September 1981 at the Church of Jesus the Nazarene in San Diego, California consecrated sub conditione according to the Anglican rite, Anthony Forbes Moreton Clavier and Walter Howard Grundorf to the Sacred Order of Bishops.

3. The Conditional Consecration by Bishops of the Anglican Communion:

On 3rd October 1991, at the Conference on Anglican Unity held at Deerfield Beach, Florida, Robert William Stanley Mercer, CR, sometime 4th Bishop Ordinary of the Diocese of Matabeleland in the Province of Central Africa and 3rd Bishop Ordinary of the Anglican Catholic Church of Canada, Robert Herbert Mize, Junior, sometime 6th Bishop Ordinary of Damaraland (now the Diocese of Namibia) in the Church of the Province of Southern Africa, sometime Assistant Bishop of Matabeleland and Assistant Bishop of San Joaquin, and Charles Francis Boynton, sometime Bishop Suffragan of New York and 3rd Missionary Bishop of Puerto Rico, the 442nd Bishop of the American Succession, consecrated sub conditione the Most Reverend Anthony Forbes Moreton Clavier and the Most Reverend Walter Howard Grundorf to the Sacred Order of Bishops. On 1st and 2nd October 1991, successively, Bishop CF Boynton, in anticipation of conditional consecration, ordained sub conditione Bishop Clavier and Bishop Grundorf to the Sacred Order of Deacons and to the Sacred Order of Priests according to the Anglican rite.

On 26th of March 2000 at St. Barnabas Anglican Church in the City of Shoreline, county of Ring in the State of Washington, the Most Reverend Walter Howard Grundorf, Presiding Bishop of Anglican Province of America (Diocese of the East), with Rt. Revs. Richard John Boyce and John Matthew Hammers consecrated Frederick Luis M. Belmonte to the Episcopate for the Anglican Church in the Philippines (Traditional).

Special Thanks to,
The Most Reverend Walter Howard Grundorf the Presiding Bishop of APA,
Rigth Reverends John Matthew Hammers and Richard John Boyce, who graciously extended their Apostolic lines to ACPT.
Also to The Reverend Canon Chandler Holder Jones,SSC of St.Barnabas Anglican Church, GA.,(APA),who provided and prepared for us the origin and study of APA's Holy Orders.