The Wandering Bishops: Apostles of a New Spirituality - Home Temple

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WANDERING BISHOPS 40 Innovation and Reform Fortunately what I have described above is only a part of the picture. The 1960's brought out a great many honorable persons and movements among the Episcopi Vagantes as well, and their story deserves far more space than I can provide in this brief book. Bishops Aneed and Hampton died, and the other first-generation Bishops grew old, retired and passed away leaving successors in their various traditions. Archbishop Wolsey, of course, was the great Apostle to Canada, and he has now died. Major reforms began to be enacted in the 1960's and continued in the 70's. One good example was the Anglican Episcopal Church of North America, which broke away from an ultra-conservative independent Bishop by asking Archbishop Spruit and coconsecrators to confer the Episcopate upon their chief lay minister, Mr. Walter H. Adams. This was done and the church began the work of setting itself in order. A Constitution and Canons were produced by democratic participation. They closely resembled those of the Protestant Episcopal Church. Standards were developed for theological education using proven Anglican guidelines which have been adapted to meet the needs of nonprofessional clergy. Negotiations were initiated to investigate intercommunion with other similar churches on the East Coast and the possibility of forming a larger ecumenical communion was put on the agenda. Figure 13 BISHOP ADAMS of the Anglican Episcopal Church of North America. In the mid-1970’s the Anglican Episcopal Church of North America comprised the following parishes: All Saints, Santa Ana, California; Rt. Rev. Walter H. Adams, Rector St. Barnabas, Bellevue, Washington; Rev. John M. Hamers, Jr., Rector St. James, Atlanta, Georgia; Rt. Rev. Frank H. Benning, Rector Trinity, Bellevue, Washington; Rt. Rev. John M. Pafford, Rector St. Luke, Los Altos, California; Rev. Dean Hewitt, Rector Our Redeemer Mission, Bellevue Terrace Nursing Home, Bellevue, Washington; Rev. R. Lee Sterrett, Priest in Charge South Bend Mission, South Bend, Washington; John O. Trent, Lay Reader St. Matthew, Jackson, Mississippi; Roy Campbell, Lay Reader There are several other examples of conservative and moderate congregations of the Anglican and Roman communions which have broken away and become independent. However, these congregations and their leaders are not racist or white supremacist in orientation. Usually the break has come because of general disaffection from the infamous attempts at liturgical renewal which have robbed faithful worshippers of the numinous and effective aspects of worship.
WANDERING BISHOPS 41 This blight of modern scholarship has ravaged both Anglican and Roman liturgies. New liturgies have been substituted which make perfect academic and historical sense, but simply don't work! It is quite understandable that older congregations would rather fight than switch. Many of them have gone about the business of becoming independent with a great deal of responsible forethought and care. For them, the Vagantes have been a God-send. Interestingly enough, the move toward independence has brought together some unlikely alliances of liberals and conservatives. Bishop Spruit, for example, is known to be in the forefront of innovative theology. His tradition is Theosophical, and he has taken a great risk by being the first Bishop to openly ordain women Priests, which by the end of the twentieth century was still not being done in the Liberal Catholic Church. He carefully sought the advice and support of fellow Bishops in the Federation, but really had to go the battle alone. In the process he temporarily lost face among his equals and became the center of controversy in the women's issue. Yet it was Spruit who was asked to transmit his orders to Walter Adams when the conservative Anglicans needed to have a Bishop. When Adrian Spruit introduced me to Bishop Adams in the mid-1970’s, Adams enjoyed a close and personal relationship with Archbishop Spruit and apparently thought very highly of him as a person--in spite of the fact that Anglican Episcopalians would rather burn in Hell than ordain a woman! This, of course, is the true and historic Apostolic example. Each Apostle is different and holds different opinions. Each one adopts a different discipline, a personal theology and Christology. Even so, each one is willing to offer respect for the other's tradition and practice. The true Apostle has the love to honor his brother or sister, even by eating meat that has been (in his opinion) "sacrificed to idols." It is better to yield honor and preserve unity than to deal out a rebuke which may be rooted in one's own pride. This was the ancient ideal, and is still the mainstay of modern ecumenism. So perhaps the greatest achievement of the contemporary Wandering Bishops is the ecumenism which many of them have been able to exhibit toward each another, regardless of doctrine or affiliation. Thus many have truly become the Apostles of Honor, far outnumbering and outweighing the dishonor of a small minority among their ranks.
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WANDERING BISHOPS 97 APPENDICES
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WANDERING BISHOPS 105 GEORGIUS SPRU
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WANDERING BISHOPS 113 Figure 56 The
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WANDERING BISHOPS 115 THE APOSTOLIC
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WANDERING BISHOPS 119 2. The Roman-
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WANDERING BISHOPS 121 (109) Adrian
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WANDERING BISHOPS 123 Jong, 1805; (
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WANDERING BISHOPS 125 lineage Berti
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The Wandering Bishops: Apostles of a New Spirituality - Home Temple

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