favor, and further us with Thy continual help, that in this,
and all other our works begun, continued, and ended in Thee, we
may glorify Thy holy name, and finally by Thy mercy obtain
everlasting life, through Jesus Christ our Lord. Amen.
"Almighty God, who showest to them that be in error the light
of Thy truth, to the intent that they may return into the way
of righteousness, grant unto all them that are or shall be
admitted into the fellowship of Christ's religion, that they
may eschew those things that are contrary to their profession,
and follow all such things as are agreeable to the same,
through our Lord Jesus Christ. Amen."
Then was read a part of the 119th Psalm, from verses 161 to
168, with the _Gloria Patri_.
After which the dean read the following lesson from Luke
xv.:--"Then drew near unto him the publicans and sinners for to
hear Him; and the Pharisees and Scribes murmured, saying, this
man receiveth sinners, and eateth with them. And he spake this
parable unto them, saying, What man of you having an hundred
sheep, if he lose one of them, doth not leave the ninety and
nine in the wilderness, and go after that which was lost, until
he find it? And when he hath found it he layeth it on his
shoulders rejoicing; and when he cometh home he calleth
together his friends and his neighbors, saying unto them,
rejoice with me, for I have found my sheep which was lost. I
say unto you that likewise joy shall be in heaven over one
sinner that repenteth, more than over ninety and nine just
persons who need no repentance."
{44}
After this the nine first verses of the 115th Psalm was sung by
the choir. Then the bishop, sitting in his chair, spake to the
penitent (who was kneeling) as follows:--
Dear brother, I have good hope that you have well weighed and
considered with yourself the great work you are come about
before this time: but inasmuch as with the heart man believeth
unto righteousness, and with the mouth confession is made unto
salvation; that you may give the more honor to God, and that
this present congregation of Christ here assembled may also
understand your mind and will in these things, and that this
your declaration may the more confirm you in your good
resolutions, you shall answer plainly to those questions, which
we, in the name of God, and of His Church, shall propose to you
touching the same.
Art thou thoroughly persuaded that those books of the Old and
New Testament, which are received as Canonical Scriptures by
this Church, contain sufficiently all doctrine requisite and
necessary to eternal salvation through faith in Jesus
Christ?--I am so persuaded.
Dost thou believe in God the Father Almighty, Maker of heaven
and earth &c.--All this I steadfastly believe.
Art thou truly sorrowful that thou hast not followed the way
prescribed in these Scriptures for the direction of the faith
and practice of a true disciple of Christ Jesus?--I am heartily
sorry, and I hope for mercy through Christ Jesus.
Dost thou embrace the truth of the Gospel in the love of it,
and steadfastly resolve to live godly, righteously, and soberly
in this present world, all the days of thy life?--I do so
embrace it, and do so resolve, God being my helper.
Dost thou earnestly desire to be received into the communion of
this Church, as into a sound part of Christ's Holy Catholic
Church?--This I earnestly desire.
Dost thou renounce all the errors and superstitions of the
present Romish Church, so far as they are come to thy
knowledge?--I do, from my heart, renounce them all.
Dost thou, in particular, renounce the twelve last Articles
added in the Confession, commonly called "The Creed of Pope
Pius IV.," after having read them, and duly considered
them?_-_I do, upon mature deliberation, reject them all,
as grounded upon no warrant of Scripture, but rather repugnant
to the Word of God.
Wilt thou conform thyself to the Liturgy of the Church of
England, as by law established, and be diligent in attending
the prayers and other offices of the Church?--I will do so by
the help of God.
{45}
Then the bishop standing, said: "Almighty God, who hath given
you a sense of your errors, and a will to do these things,
grant also unto you the strength and power to perform the same,
that He may accomplish His work, which He hath begun in you,
through Jesus Christ. Amen."
The Absolution.--Almighty God, our Heavenly Father, who, of his
great mercy, hath promised forgiveness of sins to all them that
with hearty repentance and true faith turn unto Him, have mercy
upon you, pardon and deliver you from all your sins, confirm
and strengthen you in all goodness, and bring you to
everlasting life, through Jesus Christ our Lord. Amen.
Then the bishop, taking him by the hand, said: "I, Ashurst
Turner, Bishop of Chichester, do, upon this thy solemn
profession and earnest request, receive thee into the Holy
Communion of the Church of England, in the name of the Father,
the Son, and the Holy Ghost. Amen."
Then was said the Lord's Prayer, all kneeling, after which as
follows:--O God of truth and love, we bless and magnify Thy
holy name for Thy great mercy and goodness in bringing this Thy
servant into the communion of this Church; give him, we beseech
Thee, stability and perseverance in that faith, of which he
hath, in the presence of God and of this congregation,
witnessed a good confession. Suffer him not to be moved from it
by any temptations of Satan, enticements of the world, scoffs
of irreligious men, or the revilings of those still in error;
but guard him by Thy grace against all these snares, and make
him instrumental in turning others from the errors of their
ways, to the saving of their souls from death, and the covering
a multitude of sins. And in Thy good time, O Lord, bring, we
pray Thee, into the way of truth all such as have erred and are
deceived; and so fetch them home, blessed Lord, to Thy flock,
that there may be one flock under one Shepherd, the Lord Jesus
Christ, to Whom, with the Father and the Holy Spirit, be all
honor and glory, world without end. Amen.
Then the bishop addressed the person admitted, saying: "Dear
brother, seeing that you have, by the goodness of God,
proceeded thus far, I must put you in mind that you take care
to go on in that good way into which you are entered; and for
your establishment and furtherance therein, that if you have
not been confirmed, you endeavor to be so the next opportunity,
and receive the Holy Sacrament of the Lord's Supper. And may
God's Holy Spirit ever be with you. Amen. The peace of God,
which passeth all understanding, keep your heart and mind by
Christ Jesus. Amen."
{46}
Thus ended this most interesting ceremony; after which the
communion service went on, at which the bishop and dean
officiated. Weldon's _Sanctus_, B. Brown's _Kyrie_,
and Child's _Creed_ in G. The sermon was preached by the
dean, from Luke 15th, ch. 4th, 5th, and 6th verses, of which we
need not say much here, as we hope it will shortly be published
by Mr. W. H. Mason, by permission of the dean, he having been
requested so to do. Anthem, "O Lord, our
Governor."--Kent.--_Church Intelligencer_.
The Roman Church is throughout the pages of the _True
Catholic_charged with idolatry, and in one passage which I had
marked, but cannot now find one reason given why Episcopalians
cannot attend Catholic services is, because by so doing they
participate in idolatry. On the other hand, Protestant ministers
are never required to make any such abjuration as the one above
cited, on being received into the English Church. The Church of
England formerly gave Archbishop Leighton episcopal ordination,
he being a Scottish Presbyterian minister, and the Crown gave him
jurisdiction in Scotland over the Presbyterian clergy and
congregations, without requiring any reordination or any new
profession of faith. So now, a German Lutheran minister
alternately with an English Episcopalian, is ordained for the
Jerusalem bishopric, with authority to receive under his care
both English and German ministers and congregations.
Now for the inconsistency. The same reasons which prove the
Church of Rome to be a schismatical, heretical, and apostate
Church, prove that the English Church was the same before the
Reformation, and that the Church of Christ had perished in
Western Christendom, except as represented by the Lollards,
Albigenses, Waldenses, and other precursors of the Protestants.
There was really no true, visible Catholic Church existing, from
which schismatics and heretics had separated, and to which they
could return. Hence, the modern Episcopal Church derived its
authority from no legitimate source in the past, and has really
started _de novo_, like the Protestant Churches of Europe.
This throws us back upon the theory of an invisible Church at
once, and breaks up the idea of Catholicity.
{47}
For the same reason, the Oriental Churches must be regarded as
schismatical and heretical. The Nestorians and Eutychians are
condemned by the Councils of Ephesus and Chalcedon, accepted by
our Anglicans. The Greek Church is identical in doctrine with the
Roman, except so far as the Papal supremacy is rejected by them.
It disowns and condemns the Anglican Church as emphatically as
does the Roman. Nevertheless, we find a number of the Protestant
bishops subscribing the following letter to the Patriarch of
Constantinople:--
Letter To The Greek Patriarch.
Binghamton N. Y., 1_st April_, 1844.
_To the Editor of the True Catholic:_
Dear Sir:_-_Having seen in print a copy, surreptitiously
obtained, of the letter of our bishops, addressed to some of
the Patriarchs in the East, I have thought it might be well to
furnish an authentic copy, for permanent preservation in your
valuable periodical, especially as it is a document of much
importance. It is precisely as I myself, together with Mr.
Southgate, presented it, _accompanied by a Greek
translation_, to the Patriarch of Constantinople, who
received it very graciously.
Yours, very truly,
J. J. Robertson.
_To the Venerable and Right Reverend Father in_ GOD,
_the Patriarch, of the Greek Church,
resident at Constantinople_.
January 2, 1841.
The Episcopal Church of the United States of America, deriving
its Episcopal power in regular succession from the holy
Apostles, through the venerable Church of England, has long
contemplated, with great spiritual sorrow, the divided and
distracted condition of the Catholic Church of Christ
throughout the world. This sad condition of things not only
aids the cause of infidelity and irreligion, by furnishing
evil-minded men with plausible arguments, not only encourages
heresies and schisms in national branches of the Catholic
Church, but is also a very serious impediment to the diffusion
of Gospel truth among those who are still in the darkness of
heathenism, or are subject to other false religions, or
continue vainly to look for the coming of that Messiah, whose
advent has already blessed the world.
{48}
The arrogant assumptions of universal supremacy and
infallibility, of the Papal head of the Latin Church, render
the prospect of speedy friendly intercourse with him dark and
discouraging. The Church in the United States of America,
therefore, looking to the Triune GOD for His blessings upon its
efforts for unity in the Body of Christ, turns with hope to the
Patriarch of Constantinople, the spiritual head of the ancient
and venerable Oriental Church.
In this Church we have long felt a sincere interest. We have
sympathized with her in the trials and persecution to which she
has been subjected; we have prayed for her deliverance from all
evils and mischiefs; and we have thanked her Divine HEAD that
He has been pleased, amid all her sufferings, to maintain her
allegiance to Him.
In order to attempt the commencement of a friendly and
Christian intercourse with the Oriental Church, the Church in
the United States resolved to send two of its Presbyters, the
Rev. J. J. Robertson, and the Rev. Horatio Southgate, to reside
at Constantinople. These clergymen are directed to make
inquiries regarding the existing state of the Church under the
jurisdiction of the Patriarch of Constantinople, and of the
other Eastern Churches; to ascertain the relations they bear to
each other, and the views they maintain in regard to the
Apostolic Churches of Europe and America; to answer such
inquiries as may be made of them in regard to the origin,
constitution, and condition of the Church in the United States;
and to do all in their power to conciliate the Christian love
and regard of the Oriental Church toward its younger sister in
the Western world.
After some preliminary inquiries and study of the language,
they will present themselves, with this epistle of introduction
(by which they are cordially recommended to the Christian
courtesies and kind offices of the bishops and clergy of the
Oriental Church), to the Patriarch of Constantinople, inviting
him to a friendly correspondence with the heads of the Church
in the United States, explaining more fully the views and
objects of the Church, and inquiring whether a mutual
recognition of each other can be effected, as members of the
Catholic Church of Christ, on the basis of the Holy Scriptures
and the first Councils, including the Apostles' and Nicene
Creeds, in order to a future efficient co-operation against
Paganism, false religion, and Judaism.
They will make it clearly understood that their Church has no
ecclesiastical connection with the followers of Luther and
Calvin, and takes no part in their plans or operations to
diffuse the principles of their sects. They will propose to the
Patriarch such aid as the Church in the United States can
supply, in the advancement of Christian education, and in the
promulgation of religious truth, always avoiding the points in
which the two Churches still differ, and leaving the producing
of a closer mutual conformity to the blessing of God, on the
friendly correspondence of the respective heads of the
Churches, or to a future General Council.
{49}
Leaving a further development of these points to the oral
communications of its delegates, and again recommending them to
the Christian candor and affection of the Patriarch and clergy
of the Oriental Church, and repeating the hearty desire and
prayer of the bishops and clergy of the United States for their
prosperity, we remain your brethren in Christ.
Alexander Viets Griswold,
of the Eastern Diocese, and senior of the American Church.
Benjamin Tredwell Onderdonk, of New York.
George Washington Doane, of New Jersey.
Thomas Church Brownell, of Connecticut.
Jackson Kemper, of Missouri, &c.
William Rollinson Whittingham, of Maryland.
Henry Ustick Onderdonk, of Pennsylvania.
At the recent visit of a Russian squadron to New York, the
Protestant Bishop of New York invited the chaplains of the
squadron to make use of one of his churches for the service of
the Greek Church, although the offer was declined. Subsequently,
Cossack priest, called Father Agapius, said to have letters from
the Archbishop of Athens, came to New York as a missionary to the
Greeks and Russians, and was accommodated with the use of two
Episcopal churches. It came out subsequently that he was in bad
standing in the Russian Church, and the members of the Greek
Church in New York disowned him, when he threw off the mask, and
published a letter where he avowed doctrines far from orthodox
according to the standards of the Greek Church. Nevertheless, it
was ostensibly as a regular priest of that Church that he was
invited to make use of the Episcopal churches; as such the
members of that church received him, and whatever changes or
omissions he may have made in his public services, they were
understood to be celebrated according to the Sclavonic and Greek
Liturgies. Thus, there is no escaping from the fact, that High
Mass according to the same rite used by Oriental Catholics as
well as schismatics, was authorized in the Episcopal Church in
New York, a great number of the clergy assisting.
{50}
The English Church bishops, beginning with the old English
Nonjurors, have been always anxious for the recognition of the
Greek prelates, and have made several attempts to gain it.
Soon after my ordination as deacon in the Episcopal Church, I was
invited by Bishop Southgate to accompany him to Constantinople on
a mission of this kind. The plan was to have a little
ecclesiastical establishment in Constantinople, consisting of a
bishop and a few priests and deacons. Although the bishop, who
had been for some years a travelling missionary in the East, was
married, he wished his clergy to be unmarried men, and selected
only such as his associates. There was to be a chapel, where all
the rites and ceremonies permitted by Anglican law were to be
celebrated with as much pomp as possible. Sermons in the Oriental
languages designed to attract the clergy and make a good
impression of our orthodoxy, were to be preached regularly. A
college and seminary for the instruction of young Oriental
ecclesiastics were to be opened, with a strict understanding that
they were not to be induced to leave their own communion.
Extracts from the works of the Greek Fathers, and translations
from Anglican divines, were to be published, with a view to bring
about mutual understanding and agreement between the different
Churches. Every thing was to be done to propitiate the Oriental
prelates and clergy, and to bring about their recognition of our
ecclesiastical legitimacy, and intercommunion between themselves
and us. The Missionary Committee, who were hostile to this plan,
would not confirm my appointment, regarding me as having too
strong a Catholic bias to be trusted. Another young deacon was
selected in my place, who had been known as a strong Puseyite,
but who publicly renounced his opinions before he left the
country, in a sermon, in which he came out as a strong
Evangelical.
{51}
The mission was never well supported, but after a few years, fell
through entirely, and the bishop is now a parish rector in New
York. During a visit to New York, which I made in company with
Bishops Whittingham and Southgate, at the time I was expecting to
accompany the latter on his mission, I called on a very
distinguished and learned presbyter, who was one of the ablest
and most influential leaders of the Oxford movement. He asked me
if we proposed to endeavor to change the doctrines of the Greek
Church. I replied, that certainly we did propose to discuss
several of these doctrines with the Greek prelates, and show them
that they were not doctrines appertaining to the Catholic faith,
but errors and additions made without authority. He inquired what
these doctrines were. I cannot recollect how many I specified,
but I am sure that the doctrine respecting the cultus of the
Blessed Virgin and saints was the principal one. He replied that
the doctrines I specified were established by just as good
authority as any others, and that it would be impossible for us
to convict the Greek Church of holding any erroneous doctrine.
His arguments made a great impression on my mind at the time, and
helped me forward toward the Catholic Church, although this
gentleman himself remained always a Protestant.