Dr Tighe said: "Well, of course - it shouldn't need saying, but evidently it does - there never was any "intercommunion" between the Orthodox and the Anglicans."
If he wishes only to say that the Orthodox (for the most part) do not in theory recognise any category of sacramental communion with anybody short of "communio in sacris", such as the word "intercommunion" usually denotes, he is correct, but this would apply between the Orthodox and the Roman Catholic Church as well. But most readers would take his statement as meaning Anglicans and Eastern Orthodox never resorted to one anothers' sacraments with official approval. And this statement is patently false. Let me lay out just a little of the evidence.
*
From an article (dated January 19, 1928) in the official fortnightly publication of the Patriarchate of Alexandria, "Patainos": "On demand of occasion and at different times the Orthodox Church has given effect to her mind that under exceptional circumstances, and in emergency in countries where there is lacking either an Orthodox or an Anglican priest, economy is permissible, whereby the faithful of either Church may have resort for the invocation of grace through an available priest of the other Church: as, for example, in the case of the administration of the last rites {lit. the undefined mysteries, sc. the Blessed Sacrament} to a dying Christian, of the celebration of marriage, and of the burial of the dead. There exist many examples of such relaxation in recent years."
*
At an inter-Orthodox commission meeting in Belgrade, 1966, during a discussion of the validity of Anglican Orders and sacraments generally, Bishop Stephen of Dalmatia (Serbian Orthodox) said "I think that our sister-Church of Rumania had made the greatest contribution in this area, and that there is nothing in the Bucharest agreements which cannot be accepted. WE CERTAINLY CANNOT SAY THAT ALL THE ORTHODOX CHURCHES HAVE AVOIDED COMMUNICATING WITH THE ANGLICAN CHURCHES, THAT THEY HAVE NOT RECOGNISED IN THEM THE SIGNS OF 'ECCLESIALITY'. When Anglican bishops visit us, our churches accord them the insignias of the Episcopate, thus recognising in practice the Orders which they bear." [Emphasis added.
On this very weblog Fr Hart has frequently referred to the practice obtaining in America for decades during the Twentieth Century whereby Orthodox laity were given written permission to communicate at Anglican altars by their bishops. He has also
It is plain that for most of the Twentieth Century, up until the ordination of women, a number of Eastern jurisdictions allowed their people to make frequent use of Anglican sacraments in particular circumstances and were willing when necessary to return the favour to Anglicans. Either they believed Anglican Orders and sacraments were intrinsically valid in some sense even before any reunion or they were willing to knowingly permit their people to partake of mock sacraments. Since the latter is ridiculous and insultingly so, the former is inescapable. What is disturbing is that Dr Tighe is a regular reader of this weblog and is unlikely to have missed item 3.
Dr Tighe went on to say: "What the Orthodox "recognition" of Anglican Orders... meant was that in the event that the Anglican Communion, or some Anglican churches, sought to enter into communion with Holy Orthodoxy (with the requisite doctrinal affirmations and "clarifications," and no doubt the exclusion of some of the more Evangelical/Protestant aspects), then, by an exercise of "economy" Anglican clergy would not have to be reordained in order to minister in Holy Orthodoxy. That's all it meant, no more and no less... A glance at, say, the relevant parts of Bishop Kallistos (Ware's) *The Orthodox Church* will easily confirm the truth of this."
The evidence given above is sufficient to refute the "That's all it meant, no more" claim. But quite apart from this, it is difficult to understand how one as well-informed as Dr Tighe should simply reiterate Ware's gloss on the matter, when it is abundantly clear that it relies on the "no intrinsic grace is admitted in any sacraments outside the Orthodox Church" version of the doctrine of economy. For this is a version disputed by other Orthodox quite openly, including relatively recently in American EO-RC theological dialogue.
The good Dr also not unreasonably observes: "Orthodox who tended to become more familiarly acquainted with Anglicans and Anglican churches tended, however, to lose their initial enthusiasm for it, especially once they became aware of the "comprehensive" nature of Anglicanism and the fact that their Anglo-Catholic friends could not authoritatively speak for their churches and, especially, make definite commitments to the Orthodox on their behalf." However, he did not mention any of the counter-examples to this tendency, where Orthodox theologians and Churches retained long and close relations with and respect for Anglicans. E.g., Archbishop Methodius Fouyas and the examples cited above.
Perhaps the "unkindest cut of all" was this: "I well remember the reaction of the then chaplain of a certain Cambridge college in the late 1970s who, when he returned from a trip to Romania, spoke about how Anglican clergy were allowed to celebrate the Eucharist on Orthodox altars in certain monasteries there, unlike the RC priests, who were not allowed to do so, and I replied that far from that being a token of "recognition" it probably meant that, given the Orthodox practice of celebrating only once a day on any altar, they felt that whatever the Anglican clergy were doing, it was not the same thing as their Divine Liturgy, whereas the refusal to allow RC clergy to say Mass indicated that the Catholic Mass might possibly be the same thing."
Could Dr Tighe have been unaware that it was with the Romanian Orthodox Church that Anglicans had the warmest relations and the most fulsome bilateral agreements, those of Bucharest, 1935-'37? That, in the conclusion of these agreements it was famously if optimistically said: "By these agreements, we believe that a solid basis has been prepared for further discussions whereby full dogmatic agreement may be affirmed between the Orthodox and the Anglican Communions"? (These are the very words quoted by Bp Ware in the same section of the same book cited by Dr Tighe.) Did he not see that his argument invited the "reductio ad absurdum" that if his suggestion was the real reason they permitted Anglican priests the use of their altars, how much more would they have invited Lutheran, Reformed and Baptist pastors to do the same? To object that that would be beyond the pale because of their greater distance from Orthodoxy would cut off the very branch the argument rested upon. No doubt he was unaware that the Romanians had Synodically re-asserted their recognition of Anglican Orders and the Bucharest Agreements in 1966, but was there not enough reason anyway to eschew such an odious and inaccurate inference?
Now, Dr Tighe is well known to us as honest, intelligent, scholarly and friendly toward us. How then can all of the above be explained, when at least some of the counter-evidence was apparently known to him? I can only put it down to a kind of latent dismissiveness of the arguments and evidence Anglicans have put in the past, including ourselves, with this leading to the relevant counterfactuals to his argument not occuring to him at the time. He loves us, but he cannot take us seriously, perhaps. (In fairness, it might also be the case that the last comment regarding the Romanians was an angry response to an annoying bit of skiting by the Anglican priest who
There appear to be 4 basic groups and associated attitudes toward us among Roman Catholics who are aware of us. First, there is a large group of self-described "progressives" whose attitude toward us is either plain animosity or chuckling disbelief that we could be so hidebound. However, they accept the Anglican Communion and its ecclesial reality. Second, there are what I will call "unfriendly traditionalists" who consider all Anglicanism to be, in its distinctiveness, essentially nothing but a despicable and wicked rebellion founded solely on regal lust. To them we are little more than simply break-aways from break-aways and heirs to Catholic-persecuting, sectarian Protestantism and so self-deceived in our self-understanding. Our primary obligation is to repent of Anglicanism and submit forthwith to Rome. Third, there are the "friendly traditionalists", who also think we are wrong about ourselves and our Orders, but can see some worth in our patrimony which is worth generously preserving. Basically, if any form of corporate reunion is the best way to get us "back" into the "One True Church", then they think that is to be encouraged. (Dr Tighe belongs, I think, to this group.) Finally, there are the orthodox Catholics who dispute or doubt the factual correctness of the conclusion of "Apostolicae Curae, "because they accept the infallibility of its theological premises and conclusion "ad arguendum", if the corrigible historical premises were correct, but believe they probably were not. Alternatively, they deny the infallibility of the infamous Bull altogether, because RC theologians (and one Pope, Pius X, in answer to the question of an Anglican theologian, Dr Briggs) have opined that it was not infallible, and the note appended to "Ad Tuandem Fidem" claiming it was infallible was not itself infallible! (Got all that?) This relatively small group would be more willing to see us as at least "particular Churches" in the proper sense.
Now, the hierarchy of the Traditional Anglican Communion (TAC) is a kind of mirror to the third group abovementioned. They have indicated they are willing to accept: all Roman Catholic doctrine without further discussion or clarification; absolute reordination if they can't get conditional reordination; the replacement of their bishops; and uniat status if possible or something less if not. But despite this abject submission bordering on self-humiliation, the official response has not been terribly promising. It says, basically, "Thank you, we're thinking about it", and then implies they wish to turn their attention to the mainstream Anglican Communion. The same heterodox Communion which has been spitting in their eye for so long and from which none of it member churches can bring themselves to leave. In the meantime, nothing is promised or proposed except "prayers and good wishes". It may be I am too cynical here, and I hope things work out well for the TAC. But given how long and hard they have been knocking on the door, it is difficult to see the Roman response over time as warm and welcoming.
The Anglican Catholic Church (ACC) sent an official letter by registered mail to an appropriate Vatican official. We know it was received, but no reply was ever forthcoming, not even to say, in a formulaic, polite sort of way, "We acknowledge receipt of your letter. Thanks." Unlike the TAC, the ACC wished to move towards the greatest degree of communion possible after serious dialogue. The silence in response may speak volumes. And in the context of the different groups in the RCC of which I spoke above, it is difficult to hold out much hope for the RCC taking a proposal like the ACC's seriously. The first two groups are contemptuous our position, albeit for opposed reasons. The third might like to see the TAC succeed as it has the proper attitude of unconditional surrender, and so should be treated generously, but they may not have much respect for the ACC's approach. The fourth group may not be large or influential enough to help.
Is it all about numbers? Are the two main continuing bodies, the TAC and the communion of the ACC/APCK/UECNA just not big enough to warrant the RCC's attention or consideration as particular Churches? Using the most conservative figures I have come across, the TAC has a minimum of 70,000 members. The ACC alone has at least 4,000 in the U.S.A., 15,000 in one African Diocese, and many more members elsewhere in Africa, India and around the world. So the ACC/APCK/UECNA has between 20 and 30 thousand members. So, lack of numbers is clearly not a valid excuse, since a number of Uniat Churches, such as the Bulgarian Greek Catholic Church, are smaller in numbers than both these Anglican bodies by a wide margin.
Why, then, do I think it would be better to talk to the East, other than past relationships as noted above? Partly because their versions of groups one and two above have less size and influence in the Eastern Orthodox Church (EOC). And partly because there is less to discuss with them in the way of differences. However, I realise that, like the RCs, the Orthodox may see little point in dialogue towards reunion. Despite what both the RCC and EOC have said to Anglicans in the past, absorption is so much easier and more obviously beneficial to them. There may well be the tendency for them to hope we simply wither on the vine, gradually leaking our members to their jurisdictions. I hope and pray this is not the case. Let us all do so.
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