Any Anglicans / Episcopalians considering switching to RCC?

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Fleet_Fox said:
I really appreciate you sharing your experience here. If I could ask, did your being received into the RC through the ordinariate require a re-confirmation, or does the RC accept your confirmation in the Anglican church as legitimate? I appreciate any insight you can provide!
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Given the RCC judgement on Anglican Holy Orders, it will have to be reconfirmation. Or, as the RCC would say, confirmation.

Not meaning to intrude.
 
GKC said:
Given the RCC judgement on Anglican Holy Orders, it will have to be reconfirmation. Or, as the RCC would say, confirmation.

Not meaning to intrude.
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Not at all, GKC, thanks for the insight! I’m reasonably new to all of this and find myself in a similar (though not identical) position to the OP, so any insights are welcome.

Cheers!

-FF
 
GKC said:
Given the RCC judgement on Anglican Holy Orders, it will have to be reconfirmation. Or, as the RCC would say, confirmation.

Not meaning to intrude.
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:confused: Is there a sacrament of confirmation in the CofE? I thought this was not recognized as a sacrament…:confused::confused::confused:
 
The Church of England confirms, but does not call it a sacrament. Only baptism and communion are regarded as sacraments. In any event, I was never confirmed in the CofE (its not something done as commonly as in the RC) so my Catholic confirmation was my first.
 
pablope said:
:confused: Is there a sacrament of confirmation in the CofE? I thought this was not recognized as a sacrament…:confused::confused::confused:
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Best a CoE-er reply. Volunteers step forward.

But the answer is yes, Bishops confirm, all over Anglicanism. Whether that is considered a sacrament depends on which Anglican you ask.
 
GKC said:
Best a CoE-er reply. Volunteers step forward.

But the answer is yes, Bishops confirm, all over Anglicanism. Whether that is considered a sacrament depends on which Anglican you ask.
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Fair enough assessment. Officially the US branch of the Anglican communion, the Episcopal Church, recognizes the two “great” sacraments, Baptism and Eucharist. As well as 5 other Sacramental “Rites”, being Confession, Confirmation, Matrimony, Ordination and Unction. The Church of England maintains a similar separation between the great sacraments and the other give sacramental rites.

The former two being necessary outward signs of inward grace given by Christ. The latter five being a means of grace but not required in the same way the former two are required.
 
The new ACNA catechism calls it a sacrament along with absolution, ordination, marriage, and anointing of the sick. However, it makes a distinction between those sacraments and Baptism and Holy Communion. Baptism and Holy Communion are referred to as “Sacraments of the Gospel” as they are directly commanded by Christ, and the others are referred to as “Sacraments of the Church”. All are believed to be a means of Grace. I think some Lutherans make this same distinction.
 
Padres1969 said:
Fair enough assessment. Officially the US branch of the Anglican communion, the Episcopal Church, recognizes the two “great” sacraments, Baptism and Eucharist. As well as 5 other Sacramental “Rites”, being Confession, Confirmation, Matrimony, Ordination and Unction. The Church of England maintains a similar separation between the great sacraments and the other give sacramental rites.

The former two being necessary outward signs of inward grace given by Christ. The latter five being a means of grace but not required in the same way the former two are required.
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The former two sometimes being referred to as Dominical Sacraments, having been established, in their form, by Our Lord. The remaining 5 are accounted Sacraments none the less, though not Dominical.

Depending on which Anglican you ask.
 
theropod said:
The new ACNA catechism calls it a sacrament along with absolution, ordination, marriage, and anointing of the sick. However, it makes a distinction between those sacraments and Baptism and Holy Communion. Baptism and Holy Communion are referred to as “Sacraments of the Gospel” as they are directly commanded by Christ, and the others are referred to as “Sacraments of the Church”. All are believed to be a means of Grace. I think some Lutherans make this same distinction.
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Yep. Dominical Sacraments. Not sure about the Lutherans, but amongst Anglicans, yep.
 
theropod said:
The new ACNA catechism calls it a sacrament along with absolution, ordination, marriage, and anointing of the sick. However, it makes a distinction between those sacraments and Baptism and Holy Communion. Baptism and Holy Communion are referred to as “Sacraments of the Gospel” as they are directly commanded by Christ, and the others are referred to as “Sacraments of the Church”. All are believed to be a means of Grace. I think some Lutherans make this same distinction.
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Yes, this.
 
I base my statement of what the CofE regard as sacraments on the 39 Articles incidentally
Sacraments ordained of Christ be not only badges or tokens of Christian men’s profession, but rather they be certain sure witnesses, and effectual signs of grace, and God’s good will towards us, by the which he doth work invisibly in us, and doth not only quicken, but also strengthen and confirm our Faith in him.
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There are two Sacraments ordained of Christ our Lord in the Gospel, that is to say, Baptism, and the Supper of the Lord.
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Those five commonly called Sacraments, that is to say, Confirmation, Penance, Orders, Matrimony, and Extreme Unction, are not to be counted for Sacraments of the Gospel, being such as have grown partly of the corrupt following of the Apostles, partly are states of life allowed in the Scriptures, but yet have not like nature of Sacraments with Baptism, and the Lord’s Supper, for that they have not any visible sign or ceremony ordained of God.
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The Sacraments were not ordained of Christ to be gazed upon, or to be carried about, but that we should duly use them. And in such only as worthily receive the same, they have a wholesome effect or operation: but they that receive them unworthily, purchase to themselves damnation, as Saint Paul saith.
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I was raised RC but gravitated towards TEC in my later teenage years. I especially found my way to Anglo-Catholicism, after brief stints in various liberal yet liturgically-traditional Old Catholic and Independent Catholic movements. I still also have no qualms about the Liberal Catholic tradition. For me, the most important matters are Liturgical, and the RCC in America has largely dropped the ball on that. There is little dignity in the typical run of the mill NO Catholic mass. Ho hum priests, ho hum liturgy, mediocre music, no incense, no processions with all the pomp and dignity seen among the Anglo Catholics. In NYC, after checking out the Latin Mass at St. Agnes, where they do a lovely liturgy, I found my way into St. Thomas, Resurrection, and the infamous Smokey Mary’s, and absolutely loved it. I found that this afforded me a way to embody progressive faith while remaining tethered to Catholic tradition, as TEC seems to value things I do (Reason as a pillar of faith, in addition to Sacred Tradition and Scripture, a distinctly non-authoritarian and democratic approach to decision-making, interfaith spiritual collaboration, tolerance, etc., basically all the things many right-wing Anglicans believe are to blame for the demise of TEC in America), within a more established denominational milieu. (Independent Catholicism is still a free for all).

In brief, I’d say that for right wingers, perhaps Rome offers a more welcoming home to support them in their views on sexual politics. But there are also those who found themselves estranged from Rome due to a simultaneous sanctification of right wing sexual politics, and a very sad denigration of the glories of Tradition.
 
jschwartz said:
I was raised RC but gravitated towards TEC in my later teenage years. I especially found my way to Anglo-Catholicism, after brief stints in various liberal yet liturgically-traditional Old Catholic and Independent Catholic movements. I still also have no qualms about the Liberal Catholic tradition. For me, the most important matters are Liturgical, and the RCC in America has largely dropped the ball on that. There is little dignity in the typical run of the mill NO Catholic mass. Ho hum priests, ho hum liturgy, mediocre music, no incense, no processions with all the pomp and dignity seen among the Anglo Catholics. In NYC, after checking out the Latin Mass at St. Agnes, where they do a lovely liturgy, I found my way into St. Thomas, Resurrection, and the infamous Smokey Mary’s, and absolutely loved it. I found that this afforded me a way to embody progressive faith while remaining tethered to Catholic tradition, as TEC seems to value things I do (Reason as a pillar of faith, in addition to Sacred Tradition and Scripture, a distinctly non-authoritarian and democratic approach to decision-making, interfaith spiritual collaboration, tolerance, etc., basically all the things many right-wing Anglicans believe are to blame for the demise of TEC in America), within a more established denominational milieu. (Independent Catholicism is still a free for all).

In brief, I’d say that for right wingers, perhaps Rome offers a more welcoming home to support them in their views on sexual politics. But there are also those who found themselves estranged from Rome due to a simultaneous sanctification of right wing sexual politics, and a very sad denigration of the glories of Tradition.
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I can very much agree with what you have said here about right wing politics.
 
The issue I see is that for many right wingers, they gloat when some disaffected right wing Anglicans join the RCC. Rejoicing in the downfall of people you perceive as adversaries or rivals is immature, spiritually destructive, and seems at odds with everything Jesus taught us. Proverbs directly exhorts us not to rejoice in the downfall of an enemy. That being said, my sincere prayer is that the papacy of Pope Francis usher in an era of increased closeness between all Christians, and between all of God’s children. A “third reformation” may be upon us, as thinkers such as Spong, Reb Zalman, Fox, Wilbur, and others wrote of. An age of paradigm shift, as we confront the crises of our postmodern era, such as fundamentalism, climate change, sexuality, science, and other matters.
 
jschwartz said:
The issue I see is that for many right wingers, they gloat when some disaffected right wing Anglicans join the RCC. Rejoicing in the downfall of people you perceive as adversaries or rivals is immature, spiritually destructive, and seems at odds with everything Jesus taught us. Proverbs directly exhorts us not to rejoice in the downfall of an enemy. That being said, my sincere prayer is that the papacy of Pope Francis usher in an era of increased closeness between all Christians, and between all of God’s children. A “third reformation” may be upon us, as thinkers such as Spong, Reb Zalman, Fox, Wilbur, and others wrote of. An age of paradigm shift, as we confront the crises of our postmodern era, such as fundamentalism, climate change, sexuality, science, and other matters.
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Thanks for your response.

I might be what others consider a “right winger”, but I don’t rejoice in anyone’s downfall. Actually, a large part of leaving TEC, and now Anglicanism is they have corporately embraced Genesis 3:5 “you will be likes gods knowing (determining) good and evil”. By allowing each Province & person to determine their own theology/teaching, they have manifested teachings which are leading people to an eternal downfall. Without a common teaching such as Scripture along with the CCC, there is no collective way to determine sound teaching with the natural result that people (or groups of people) rely on their own devices which time and again lead away from God.
 
jschwartz said:
I was raised RC but gravitated towards TEC in my later teenage years. I especially found my way to Anglo-Catholicism, after brief stints in various liberal yet liturgically-traditional Old Catholic and Independent Catholic movements. I still also have no qualms about the Liberal Catholic tradition. For me, the most important matters are Liturgical, and the RCC in America has largely dropped the ball on that. There is little dignity in the typical run of the mill NO Catholic mass. Ho hum priests, ho hum liturgy, mediocre music, no incense, no processions with all the pomp and dignity seen among the Anglo Catholics. In NYC, after checking out the Latin Mass at St. Agnes, where they do a lovely liturgy, I found my way into St. Thomas, Resurrection, and the infamous Smokey Mary’s, and absolutely loved it. I found that this afforded me a way to embody progressive faith while remaining tethered to Catholic tradition, as TEC seems to value things I do (Reason as a pillar of faith, in addition to Sacred Tradition and Scripture, a distinctly non-authoritarian and democratic approach to decision-making, interfaith spiritual collaboration, tolerance, etc., basically all the things many right-wing Anglicans believe are to blame for the demise of TEC in America), within a more established denominational milieu. (Independent Catholicism is still a free for all).

In brief, I’d say that for right wingers, perhaps Rome offers a more welcoming home to support them in their views on sexual politics. But there are also those who found themselves estranged from Rome due to a simultaneous sanctification of right wing sexual politics, and a very sad denigration of the glories of Tradition.
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You seem to be a good fit for the Affirming Anglican niche, with an emphasis on the Ritualist roots of Anglo-Catholicism, and not so much the doctrinal portion, arising from the Tractarians.
 
ChurchSoldier said:
Thanks for your response.

I might be what others consider a “right winger”, but I don’t rejoice in anyone’s downfall. Actually, a large part of leaving TEC, and now Anglicanism is they have corporately embraced Genesis 3:5 “you will be likes gods knowing (determining) good and evil”. By allowing each Province & person to determine their own theology/teaching, they have manifested teachings which are leading people to an eternal downfall. Without a common teaching such as Scripture along with the CCC, there is no collective way to determine sound teaching with the natural result that people (or groups of people) rely on their own devices which time and again lead away from God.
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For some, sound teaching is that which arises and progresses from a non-authoritarian polity. Tradition governing how one worships, not what one believes in doing so.
 
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