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Independent Anglicans: A Historical Sketch

Who We Are

The Independent Anglican Movement is a body of Christians committed to the Person of Jesus Christ and His teaching. We accept and believe the testimony of His Apostles, eyewitnesses of His Life, Death and Resurrection from among the dead. They passed on to succeeding generations their own testimony about Jesus Christ and His life. By the proclaiming of His Gospel and the giving of their own testimony (called the Apostolic Tradition), the Church which the Lord instituted was built up. Independent Anglicans are an historic part of the One, Holy, Catholic and Apostolic Church and have their primary origins in the Ancient British Church. We will examine the traditions of the Western and Eastern lineage herein. Independent Anglican Churches in the United States bear the Apostolic lineage from the Roman Catholic Church, the Armenian Catholic Church, The Anglican Church, the Old Catholic Church of the Netherlands, the Syrian Jacobite (Oriental) Orthodox Church, and the Russian Orthodox Church, as well as many other traditions..

The simple-hearted charity of our first Archbishop

Lord Leon Checkemian, D.D., LL.D.

Archbishop Plunket of Dublin dreamt of weakening the power of the Church of Rome by promoting Reformed Episcopal Churches.He took as his basis the decision of the 1878 Lambeth Conference to make a "solemn protest against usurpations of the See of Rome."

 

http://www.anglicancommunion.org/acns/archive/1878/in1878.htm

He received Checkemian into the Church of Ireland and on 4 November 1890 granted him a General Licence in his own diocese of Dublin. Another license, issued from Dublin on 25 May 1891, gives a much fuller picture of Archbishop Plunket’s scheme. He was clearly satisfied with Checkemian’s adherence to the Reformed doctrines,

"You have duly signified to us in writing your hearty assent to the Doctrine of the Church of Ireland and of the other churches of the Anglican communion and your intention to teach nothing contrary to the same and have moreover stated that whatever public services you may be called upon to hold will be ordered so far as circumstances will permit after the model of the Books of Common Prayer used by the churches of the said communion."

It is clear that Plunket saw himself as giving provisional episcopal oversight to what he hoped would be a future self-governing independent episcopal community. Checkemian had moved to London. We know that he was living there from 23 June 1896 until 4 January 1901, when he moved to Edinburgh. It was at this time that he came into contact with a number of bishops of independent jurisdictions and it was through these contacts that he probably resolved to follow through Plunket’s vision by establishing his own church.

One of these was Alfred Spencer Richardson, who had been consecrated bishop of the Reformed Episcopal Church at Philadelphia in 1879. This Church is sometimes referred to as ‘The Cummins Schism’ after its founder, George David Cummins (1822-1876), Assistant Bishop of Kentucky, who separated from the Episcopal Church in America "on the old evangelical basis, now and ever … to keep this Church upon the platform of the Reformation." Another contact was Mar Theophilus (Charles Isaac Stevens), Patriarch of the Ancient British Church, which traced its apostolic succession to the Syrian Orthodox Church through Bishop Julius Ferrette (1828-1904). There was clearly common ground here as both Checkemian and Mar Theophilus had a distant, but common episcopal ancestry from Oriental Orthodox churches. They decided to cooperate together.

On 2 November 1897 at St. Stephen’s Church, East Ham, Checkemian presided at the episcopal consecration of Andries Caarel Albertus McLaglen as Colonial Missionary Bishop in Cape Colony, South Africa. He was also given the title of ‘Titular Bishop of Claremont of the Free Protestant Church of England’ which had just been founded with Checkemian as its first Archbishop. Checkemian was assisted by three bishops.  "To settle any doubt of his status Bishop Stevens offered his assistance and consecrated Checkemian subconditione a bishop."

Of Checkemian’s subsequent career there is little information. It would appear that he passed his responsibilities to Mar Theophilus within a few years of their union. We know that he subsequently contracted marriage as when he died at his home at 72, High Street, Tunbridge Wells, Kent on 3 December 1920 of a cerebral haemorrhage, his widow Amelia Robina Checkemian was present. Leon Checkemian was buried in the consecrated section of Tunbridge Wells Borough Cemetery in Grave No. B-6-263.

Checkemian’s contacts with Presbyterians and other non-episcopal Protestant groups do not suggest any loss of belief in traditional ministry, especially as he himself subsequently submitted to episcopal ordination. A contemporary account of him officiating refers to his "weighty" robes, ornate pastoral staff and with "the mitre an enormous and awe-inspiring spectacle." If neither considered apostolic succession as of the esse of the church, they both at least considered it as of the bene esse.

Although encouraged by senior and influential hierarchs of the Anglican communion, neither project ever enjoyed full support of that church. He was received into communion and licensed at the highest level but were never really Anglican. The Anglican Church in the nineteenth century was closely identified with the power and prestige of the British Empire. It was a misleading picture, however, as so much depended on the fickle changes of British interests abroad and the equally volatile generosity of public opinion at home. ‘Taken up’ by one hierarch, he were as easily ‘dropped’ by the next who was wary of assuming the commitments of his predecessors. Isolated in an essentially hostile society, Checkemian, having once tasted the fruits of religious freedom in the West, could never return back to his roots. He pinned his hope on a Church which eventually failed him because it lacked the will to carry forward a vision set in progress without the consensus and support necessary to bring it to maturity.

Anglican hostility and Orthodox indifference

Anglican hostility and Orthodox indifference, together with a lack of resources, meant that the Church was barely able to begin the missionary endeavour for which it had originally been established:

Checkemian although endeavouring to advance the work of the Church and to unite various groups which sought Orthodox alternatives to Anglicanism or Roman Catholicism, was essentially a visionary and a scholar, rather than a practical administrator or evangelist. He had a somewhat naive trust in those who approached him, and often left himself open to exploitation by men seeking the appearance, rather than the reality, of Orthodoxy. It was almost as if he believed that the truth of Orthodoxy was so self-evident and profound that anyone being exposed to it would not only accept it and be converted, but undergo an inner conversion of life as well. The simple-hearted charity with which he received potential converts often led to the pain of betrayal.

The Old Catholic Church of the Netherlands

The area of Europe known as the Low Countries was evangelized by St. Willibrord in the Seventh Century firmly establishing the Catholic Faith and Tradition in the Netherlands and other countries in that region. Early on, three principal dioceses were established in the cities of Utrecht, Deventer and Haarlem to administer the affairs of the Church in the territory. Utrecht eventually became the archiepiscopal see with supervision over Deventer and Haarlem. Assenting to a petition made by the Holy Roman Emperor Conrad III and Bishop Heribert of Utrecht, Blessed Pope Eugene III, in 1145 A.D. granted the Cathedral Chapter of Utrecht the right to elect successors to the See in times of vacancy. This privilege was confirmed by the fourth Council of the Laterian in 1215. The autonomous character of the Old Catholic Church in the Netherlands was further demonstrated when a second grant by Pope Leo X, Debitum Pastoralis, conceded to Philip of Burgundy, 57th Bishop of Utrecht, that neither he nor his successors, nor any of their clergy or laity, should ever, in the first instance, have his cause evoked to any external tribunal, not even under pretense of any apostolic letters whatever; and that all such proceedings should be, ipso facto, null and void. This papal concession, in 1520, was of the greatest importance in defense of the rights of the Church.

The Church in the Netherlands and the Reformation

Armed with the protection of the papal concessions, the Church in the Netherlands continued to minister even through the Reformation. During this period of strife, the Church in the Netherlands, as in many other countries, was forced to "go underground" in order to survive. But survive and remain extant, it did. Eventually, the Archbishop of Utrecht and other Church leaders reached an informal agreement with the civil government, whereby it could again function openly without interference from the Reformers.

The Move from Isolation

Following the First Vatican Council in 1870 (at which the hierarchy of the Church of Holland were refused admittance), a considerable dissent among Catholics, especially in Germany, Austria and Switzerland, arose over the dogma of papal infallibility. The dissenters, while holding the Church in General Council to be infallible, could not accept the proposition that the Pope, acting alone, in matters of faith and morals is infallible. Many formed independent communities that came to be known as Old Catholic or Independent Anglicans. They are called Old Catholics because they sought to adhere to the beliefs and practices of the Catholic Church of the post-Apostolic era. The Old Catholic communities appealed to the Archbishop of Utrecht who consecrated the first bishops for these communities. Eventually, under the leadership of the Church of Holland, these Old Catholic communities joined together to form the Utrecht Union of Churches. The Utrecht Union of Churches approbated, in 1908, the establishment of a mission in Great Britain. Archbishop Gerardus Gul of Utrecht consecrated Father Arnold Harris Matthew, a resigned Roman Catholic priest, Regionary Bishop for England. It was Bishop Mathew's charge to minister among Anglo-Catholics and Roman Catholics impeded from full participation in the life and sacraments of the Church. Toward this end, Bishop Mathew consecrated Austrian nobleman, Prince Rudolph Edward de Landes Berghes, in 1913 for work in Scotland. Prince Rudolph (1873-1920) left England for the United States at the onset of World War I.

In the United States

Bishop de Landes Berghes, in spite of great difficulty and isolation from the Utrecht Union of Churches, due to Bishop Mathew withdrawing from the Union, was able to plant the roots of an independent expression of Catholicism in America. He elevated to the episcopacy two priests, Carmel Henry Carfora and William Francis Brothers. Each of these bishops, in his own manner, continued the mission begun by Bishop de Landes Berghes. With the passing of these original organizers from the ecclesiastical scene, the Independent Catholic Churches in the United States have evolved from a fairly centralized administration with structured oversight of ministry to a local and regional model of administration with self-governing dioceses and provinces more closely following St. Ignatius of Antioch's concepts of the Church as a communion of communities each laboring together to proclaim the message of the Gospel.

Another Old Catholic priest, Fr. Joseph Renee Vilatte, began his minsitry in Wisconsin, which led to the establishment of Old Catholic familial lines making us brothers and sisters to the Oriental Orthodox Churches in Middle East. Fr. Vilatte ultimately became Bishop Vilatte, consecrated bishop under the authority of Mar Ignatius Peter III, Jacobite Patriarch of Antioch. He was consecrated a bishop by Mar Julius, Metropolitan of the Independent Catholic Church of Ceylon, Goa and India, who was assisted by Mar Paul Athanasius, Bishop of Kottayam and Mar George Gregorius, Bishop of Niranam (who was later cannonized as a saint in the Indian Orthodox Church). He then returned to the United States, where his Episcopal lines would stand alongside those of Bishop Mathew, in securing valid lines of Apostolic Succession, both of which many of the Independent Catholic / Anglican Churches in the United States share.

What Independent Catholics Believe

The faith of Independent Catholics is simply that of the Catholic Church as taught by the Church from apostolic times to the present day. The ecumenical Councils clearly express what Independent Catholics believe without the need for apology or excuse. In 1823, Archbishop Willibrord van Os of the Old Catholic Church, Utrecht reiterated adherence to the unchanging doctrine of Catholicism in the following words: "We accept without any exception whatever, all the Articles of the Holy Catholic Faith. We will never hold nor teach, now or afterwards, any other opinions than those that have been decreed, determined and published by our Mother, Holy Church..." Thus, Independent Catholics, tracing their Apostolic Succession through the Roman Catholic Church to the Apostles, participated in the full sacramental ministry of the Church. The Rule of Faith of Independent Catholics is faithful adherence of contemporary understanding of Sacred Scripture and the Apostolic Tradition like the Independent Anglican Churches.

How Do They Differ?

In matters of discipline, administration and procedure, Independent Catholics and Anglicans differ from the Roman Catholic Church. For example, clerical celibacy (which is a matter of discipline) is optional among Independent Catholics and Anglicans. Married people may be ordained and in many of our dioceses clergy may choose to enter into Holy Matrimony after ordination. Liturgical expression is also a matter of discipline determined by the local churches Consequently, many Independent Catholic communities have adopted the liturgical renewal promulgated following the Second Vatican Council while still maintaining Tridentine liturgy, in Latin or direct translation into classical or modern English, in those parishes that desire it. Eastern rite Independent Catholic and Anglican parishes exist as well, which follow the ancient liturgies of that rich tradition. Because Independent Catholic and Anglican communities are small, they are able to success fully implement the Ignatian model of the Church referred to earlier. This concept views the faithful with their clergy and bishop as a community or family in loving concern for each other and each working together to live the Scriptural commands in their daily lives as Christians bringing the love of Christ to others. Independent Catholic and Anglican communities utilize their size and lack of highly detailed structure to the very best advantage organizationally by their ability to expedite decisions affecting the sacramental and community life of the faithful, within the revelation and authority of Holy Scripture and Apostolic Tradition.

Other Distinctions

There are other distinctives by which Independent Catholic and Anglican communities are differentiated from Roman Catholic parishes. The matter of papal infallibility defined by Vatican Council I is a non-issue for Independent Catholics and Anglicans, since we are not under papal jurisdiction. All Independent Catholic and Anglican communities accord the Holy Father that respect due him as the Bishop of Rome and head of the Roman Catholic Church.  Another difference, is that divorced people who remarry are treated in a pastoral manner and not excluded from the sacramental life of the Church. Further, the matter of contraception is treated as a matter of personal conscience between husband and wife. Independent Catholic and Anglican theology recognizes that the Church's teaching magisterium has no less than two objects: the formation of conscience, in which case authority has an instructive quality; and the nurturing of a formed conscience to full maturity, in which case authority is guiding but not directive.

Independent Catholic Churches in the United States

By developing new methods and ideas with an emphasis on community, and Catholicism which expresses a warmth and interest in the total person, Independent Catholic communities are able to address the needs of today's society in the waning years of the Twentieth Century. Independent Catholicism is an understanding of the Western and Eastern traditions in one complete tradition. For the contemporary Catholic searching to maintain his/her Faith but desiring to do so without excessive institutionalism that often loses contact with the individual; for those with a Catholic background who feel impeded from full participation in the life and Sacraments of the Church; for the many unchurched who desire the joy and peace of Our Lord's Word and His Holy Sacraments, Independent Catholic communities provide a viable alternative and allow a person to be a part of Christ's Church, and beat peace with his/her conscience. Independent Catholic communities, because of their size, can give individual attention to the individual spiritual needs of the faithful and, where necessary , develop unique ministries to meet those needs. 

Are You Looking for an Independent Anglican Parish?

We maintain a directory of Independent Catholic / Anglican Churches which are affiliated in the USA and in other countries.  If you would like to contact on of the parishes in your area or in an area you are visiting in a new area please email us for information.  bishopblock@.gmx.info If we do not have an affiliated parish but know of another Independent Catholic Anglican parish affiliated with another jurisdiction we will gladly refer you.

Auf Grund unserer APOSTOLISCHEN SUCCESSION berufen wir uns auf den CODEX IURIS CANONICI !

Lineage: Checkemian - nachzulesen im INTERNET

+Horst-Karl, Xth Bishop Primus Block, DD,LLD, PhD, AED,  RBL - TIFPEC

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"Let The Children Come To Me And Do Not Hinder Them" Matthew 19:14

One day, in great emotion
I took my heart in my two hands
as though to encourage it
to rise to the heights of faith,
and I stood respectfully
before the children, saying to myself:
"Who are you then? ...
I will follow you,
to enter with you into
the Kingdom of Heaven."
And holding in my hands the torch of faith
I went on my way.