The ACNA Provisional Constitution: A Blueprint for Radical Innovation in Church Government

April 11, 2009 at 2:59 am | Posted in Uncategorized | 5 Comments

By Robin G. Jordan

The following paper related to the provisional constitution of the Anglican Church in North America and the three proposed amendments to the provisional constitution and the proposed constitution in its appendix were submitted to Hugo Blankingship, the chairman of the ACNA Governance Task Force, and Bishop Robert Duncan, Moderator of the Common Cause Partnership and acting Primate of the ACNA, in response to Bishop Duncan’s letter of April 3, 2009. This writer is also preparing a similar paper related to the proposed code of canons for the ACNA. It must be noted that the 17 days that the ACNA has provided for public comment on these documents is totally insufficient for interested parties to study the documents, identify their strengths and weaknesses, and to weigh the implications of their contents. A minimum of 90 days is required, preferably 6 to 12 months.

In building a house, it is wise to go over the plans of the house with the architect rather than entrusting everything to him. There may design flaws and hidden costs that a careful perusal of the plans may reveal. Those who do not take the time to look at the details end up spending more on the house than they anticipated and may discover that the house is not quite what they had in mind. However, once the house is built, they are stuck with it. As the old proverbial saying goes, having made their bed, they must lie in it. Suing the architect takes time and money and renovations take more time and more money. And their dream house still may not be what they had hoped it would be. It is better to make sure that things are done right from the outset.

In this paper I examine the first sheet of the blueprint of the Anglican Church in North America—the final draft of the provisional constitution and the three proposed amendments thereto that are to be presented at the Inaugural Provincial Assembly—and propose a number of changes to that document and its proposed amendments. One of these changes would make the Anglican Church in North America more comprehensive from an Evangelical and Reformed standpoint without making it less comprehensive from an Anglo-Catholic and charismatic standpoint. A number of the changes would preserve the North American Anglican heritage of the autonomy of the diocese, the long tradition of a diocese electing its bishop, and a synodical form of ecclesiastical governance. Several of them address issues that the Governance Task Force in drafting the provisional constitution and its proposed amendments did not address.

To read the rest of this paper, go to:



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  1. Robin,
    I’m not a blogger and dont know any other way to get in touch with you other than to leave a post here. Would you kindly forward your email address and contact info to the above email address so that I can get in touch with you to discuss a few things one-on-one.

    Kind regards,
    +Del Murray

  2. Robin, the hegemonists in the ACNA have beclouded you. Hopefully, not theologically. Phil

  3. Robin:

    It stinks. Charismatics, so-called evangelicals, and Anlgo-Romewardizers like Iker, Ackmeran, Schofield and Virtue?

    No way here.


  4. Robin:

    The ACs will seek legitimacy in the new Province while the so-called evangelicals or so-called Reformed-typdes (ahem) will yield. Here’s some thoughts from yesterday. A compend of contrasts between The Reformed Church of England and the squatters and interlopers, Tractarians.

    Gospel Freedom or Priestly Tyranny?
    “Gospel Freedom and Priestly Tyranny” is available at:

    A short compendium of contrasts between the Church of England and the wayward, errant, false, and disloyal sons within her precincts, Anglo-Romanists.

    The Church of England
    The one completed and finished sacrifice. (Jn.19.30; Mt.27.51; Heb. 10.10, 12, 14, 17-19, 20; 11.26; 1 Pet.3.18; 1 Jn.2.2). Articles XXV, XXXI, and the 28th Homily reflect this perspective.
    Christ’s work alone necessary to salvation (Jn.11.25; 17.3; Acts 4.12; 16.31; 1 Pet. 1.18-19; Eph.1.7; Rev. 5.9-10). Articles XI and XVIII reflect this teaching.
    Jesus Christ is the only avenue of access to God (Jn. 6.37; 10.9; 14.6; 15.5; Rom.5.1-2; Eph.3.12; 1 Pet.3.12; Rev.3.8). Article XX and the Homily on Repentance teach this perspective alone.
    Jesus Christ is the only, repeat, only Mediator and Advocate. There is no invocation of Mary or other saints. (Rom.8.34; 1 Tim.2.5; Heb.7.25; 9.15; 1 Jn.2.1; Rev.1.17,18; 2.1). Article IV and the 27th Homily teach this, to wit, “Thou needest no other man’s help; no sacrificing priest.”
    Free Access to the Throne of Grace (Mt.11.28; Jn.6.37; 7.37; 16.24; Eph.3.12; Heb.4.10; 10.22; Rev.22.17). The Sermon and Homilies affirm no need for “shameful”auricular confessions.

    In contrast, the Tractarians, Ritualists and Anglo-Romewardizers:

    The Lord’s Supper is a Propitiatory Sacrifice. See the article for references from Anglo-Romanists.
    The assumed Sacrifice is declared to be essentials. Quotations from Tracts for the Day (3.60), O. Shipley’s sermons, and the Eucharistic Manual.
    Ergo, the necessity of a sacrificing priesthood. Quotes from Tracts for the Day (1.25) and The Ministry of Consolation.
    Ergo, the assumption of priestly power in absolution. Quotes from Tracts for the Day (1.21), The Mediation of the Church, The Ministry of Consolation; a Guide to Confession and The Ordinance of Confession.
    The author of this Tract asks whether the sons of the Reformation—with freedoms secured through the blood of English Reformers—should now submit “to the Priestly Tyranny” for which Anglo-Romanists contended? For which they contended in the 19th and 20th centuries? For which they contend now in various Anglican jurisdictions?

    The author’s resolution: “The struggle is at hand, so let all faithful members of the Church prepare for this inevitable conflict.”

    With reference to the Anglo-Romewardizers and, by implication for our times, those in the 50 U.S. and Canadian “Continuing” jurisdictions and the new ACNA, the Tractarians and Ritualists have “made no secret of their hostility to the work of the Reformation and their repugnance to the Articles of our Church. They are striving to bring us back into the bondage of superstition…”
    St. Paul when confronted by “false brethren,” said, “To whom we gave place by subjection, no not for an hour, that the truth of the Gospel might remain with you.” (Gal.2.5)

    Does a Protestant (Catholic), Calvinistic, Reformed, Creedal, Confessional, and Evangelical Anglican have any other alternative? “To give no place to subjection, no, not for one single hour?”

    A well-taught Anglican knows his duty and does it.

  5. Canon Ian Anderson was ordained to the office of Bishop in the Protestant Episcopal Church at Resurrection Protestant Episcopal Church

    Those laying hands on the new Bishop include:
    Rev Walter Anderson, Evangelical Free Church;
    Very Rev Frank Castillo, PEC;
    Rev Dr Geoff Hubler, Christ Church Appomattox, PEC;
    Rt. Rev Del Murray, PEC,
    Anthony Sellers, Layreader, PEC;
    Rabbi Gregory Groysman (

    On October 16th, Canon Ian Anderson was ordained to the office of Bishop in the Protestant Episcopal Church at Resurrection Protestant Episcopal Church in St. Augustine, Florida. Bishop Anderson will assume the responsibilities of Bishop Ordinary, Missionary Diocese of the Resurrection. Bishop Anderson was called to the office of Bishop by the members of Resurrection Protestant Episcopal Church and was consecrated to this special work by the Rt. Rev Del Murray, Bishop Ordinary of the Missionary Diocese of the Good Shepherd. Bishops Anderson and Murray are dedicated to a rebirth of Reformed Anglicanism in America and are working to reestablish “the faith once delivered to the saints.”

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