Reformed Catholic Teaching on Ecclesiology

39 Articles (1571)

XXXVI. Of Consecration of Bishops and Ministers. The Book of Consecration of Bishops, and Ordering of Priests and Deacons, as set forth by the General Convention of this Church in 1792, doth contain all things necessary to such Consecration and Ordering; neither hath it any thing that, of itself, is superstitious and ungodly. And, therefore, whosoever are consecrated or ordered according to said Form, we decree all such to be rightly, orderly, and lawfully consecrated and ordered. (http://justus.anglican.org/resources/bcp/1928/Articles.htm)

Ordinal (1550)

It is evident unto all men, diligently reading Holy Scripture and ancient Authors, that from the Apostles' time there have been these Orders of Ministers in Christ's Church, Bishops, Priests, and Deacons. Which Offices were evermore had in such reverend estimation, that no man might presume to execute any of them, except he were first called, tried, examined, and known to have such qualities as are requisite for the same; and also by public Prayer, with Imposition of Hands, were approved and admitted thereunto by lawful Authority. And therefore, to the intent that these Orders may be continued, and reverently used and esteemed in this Church, no man shall be accounted or taken to be a lawful Bishop, Priest, or Deacon, in this Church, or suffered to execute any of the said Functions, except he be called, tried, examined, and admitted thereunto, according to the Form hereafter following, or hath had Episcopal Consecration or Ordination. (http://justus.anglican.org/resources/bcp/1928/Ordinal.htm)

Canon Law (1604)

Canon VIII , Whosoever shall hereafter affirm or teach, That the Form and Manner of Making and Consecrating Bishops, Priests, and Deacons, containeth any thing in it that is repugnant to the Word of God; or that they who are made Bishops, Priests, or Deacons in that Form, are not lawfully made, nor ought to be accounted either by themselves or others, to be truly either Bishops, Priests, or Deacons, until they have some other Calling to those Divine Offices: Let him be Excommunicated ipso facto, not to be restored until he repent, and publickly revoke such his wicked Errors. Canon LX, For as-much as it hath been a solemn, ancient and laudable Custom in the Church of God, continued from the Apostles times, that all Bishops should lay their hands upon Children baptized and instructed in the Catechism of Christian Religion. (https://www.anglican.net/doctrines/1604-canon-law/)

Proposed Canons, Book 2 Canon VI (1606)

That the form of Church-government, which was ordained by Christ in the New Testament, did consist upon diverse degrees of ministers, one over another; Apostles in preeminence and authority superior to the evangelists; and the evangelists superior to pastors and doctors; and that the Apostles, knowing themselves to be mortal, did, in their own days, by direction of the Holy Ghost, as the numbers of Christians grew, establish the said form of government in other persons, appointing several ministers in sundry cities, and over them Bishops; as also over such bishops certain worthy persons, such as Titus was, who were afterwards termed archbishops; to whom they did commit so much of their apostolical authority as they held then necessary, and was to be continued for the government of the Church. (https://archive.org/details/convocationbooko00over/page/n11/mode/2up)

Lambeth Synod (1888)

Resolution 11, That, in the opinion of this Conference, the following articles supply a basis on which approach may be by God's blessing made towards home reunion: The historic episcopate, locally adapted in the methods of its administration to the varying needs of the nations and peoples called of God into the unity of his Church. (https://www.anglicancommunion.org/media/127722/1888.pdf)

Thomas Cranmer, author of the Ordinal (1548)

Wherefore where they found godly men, and meet to preach God's Word, they laid their hands upon them, and gave them the Holy Ghost, as they themselves received of Christ the same Holy Ghost, to execute this office. And they, that were so ordained, were indeed, and also were called, the Ministers of God, as the Apostles themselves were, as Paul saith unto Timothy. And so the ministration of God's Word (which our Lord Jesus Christ Himself did first institute) was derived from the Apostles unto others after them, by imposition of hands and giving the Holy Ghost, from the Apostles' time to our days. And this was the consecration, orders & unction of the Apostles, whereby they, at the beginning, made Bishops and Priests, and this shall continue in the church, even to the worlds end. And what so ever rite or ceremony, hath been added more than this comes of man’s ordinance and policy, and is not commanded by God’s Word. (https://quod.lib.umich.edu/e/eebo/A19564.0001.001?rgn=main;view=fulltext)

Richard Bancroft, compiler of Anglican Canon Law (1588)

There are many causes set down by the said ancient fathers why so many false prophets do go out into the world, but I will only touch whereof I find the contempt of Bishops especially to be one. For unto them as S. Jerome saith ever since S. Mark's time the care of church government hath been committed. They had authority over the rest of the Ministry, "That the seed of schisms might be taken away." And again, "Least every one drawing to himself by a several way should rent in pieces the church of Christ." For if Bishops had not that authority, "There would be as many schisms in the church as there are priests". Which thing being observed before Jerome's time by S. Cyprian: "Whence do heresies and schisms spring but of this, that Bishops having the government of the churches in their several Dioceses are through the proud presumption of certain contemned, and being men by Gods approbation allowed and honored, are of unworthy men judged." ... But the history of Aerius is most of all pertinent to this purpose. Epiphanius doth report it thus in effect ... "Thereupon he entered into a schism, he departed from the church, and having allured unto him a multitude of men and women, he fell into many absurdities. That he might likewise, the rather (as he thought) pinch and vex Eustathius, as also for the advancement of his own credit: he affirmed himself (being but a priest) to be equal in honor and dignity with Eustathius a Bishop, and that there was no difference by the word of God betwixt a priest and a Bishop." He used for proof of these his assertions the very same arguments which now are used of those that maintain his opinions ... Augustine likewise beareth witness hereof, who in his book of Heresies ascribeth this to Aerius for one, in that he said "That there ought to be no difference betwixt a priest and a Bishop." (https://www.anglican.net/works/richard-bancroft-sermon-preached-at-pauls-cross-1588/#p1)

Second Part of the Homily on the Holy Ghost, Second book of Homilies (1563)

The true Church is an universal congregation or fellowship of God's faithful and elect people, built upon the foundation of the Apostles and Prophets, Jesus Christ himself being the head corner stone. And it hath always three notes or marks, whereby it is known; pure and sound doctrine, the Sacraments ministered according to Christ's holy institution, and the right use of ecclesiastical discipline. This description of the Church is agreeable both to the Scriptures of God and also to the doctrine of the ancient fathers, so that none may justly find fault therewith. (https://archive.org/details/twobookshomilie00grifgoog/page/462/mode/2up)

Offical Synodical Statements of Orthodox Churches on Anglican Orders (1922)

`Our Holy Synod studied this report of the Committee in repeated sessions, and took note:

That the ordination of Matthew Parker as Archbishop of Canterbury by four bishops is a fact established by history.
That in this ordination and those subsequent to it there are found in their fullness those orthodox and indispensable visible and sensible elements of valid episcopal ordination-namely, the laying on of hands and the Epiklesis of the All-Holy Spirit, and also the purpose to transmit the charisma of the Episcopal ministry.
That the Orthodox theologians who have scientifically examined the question have almost unanimously come to the same conclusions, and have declared themselves as accepting the validity of Anglican ordinations.` (http://anglicanhistory.org/usa/erhardy/statements1946.pdf)

Affirmation of St. Louis (1977)

The Holy Orders of bishops, priests and deacons [are] the perpetuation of Christ’s gift of apostolic ministry to His Church, asserting the necessity of a bishop of apostolic succession (or a 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. (https://anglicancatholic.org/mt-content/uploads/2020/10/the-affirmation-of-st.-louis.pdf)