I would like to recommend Divided We Stand: A History of the Continuing Anglican Movement, by Douglas Bess, to all those interested in Continuing Anglicanism. Having done some ad hoc research into the history of Continuing Anglicanism myself over the years, which has included in-depth conversations with several of the key participants in such landmark events as the St. Louis Congress, the Denver Consecrations, and the Dallas Synod, I can say with some confidence that Bess has done an excellent job of making an accurate record of the Movement’s key events. Moreover, let me also say that this record is of crucial importance for anyone who wishes to understand the state of Continuing Anglicanism today.
My recent rereading of Divided We Stand left me with the firm impression that the Continuing Anglican Movement is fundamentally divided between two, discrete visions of Anglicanism. There are (1) those holding an exclusively catholic-minded vision of Anglicanism, most of whom, but are not all, are distinguished by their use of the Anglican Missals and by their distinctively Tridentine theological outlook and piety; and (2) those adhering to a conservative, comprehensive vision of Anglicanism centered on the Book of Common Prayer and the Thirty-Nine Articles of Religion but otherwise tolerant of quite a bit of theological and liturgical latitude. Today, the predominant catholic jurisdictions are the Anglican Catholic Church (ACC) and the Anglican Province of Christ the King (APCK), while the comprehensive jurisdictions are the Anglican Church in America (ACA) and the Anglican Province in America (APA).
Having stated that Divide We Stand, as its title suggests, leads the reader to a dichotomous view of the Continuing Anglican Movement, I must give Bess credit for not painting this division in overly stark terms. Indeed, as Bess correctly points out, the catholic jurisdictions, such as the ACC and APCK do, in fact, have parishes that do not use the Missals, and steer clear of Tridentine teaching and piety. On the other hand, Bess notes that the comprehensive jurisdictions are hardly the exclusive province of low-church parishes, but instead contain many fully Anglo-Catholic parishes, some of which, I would note, are replete with the Missal Mass, Marian Statuary, and frequent use of the Rosary. Thus, on the surface of things, the distinction between the two competing visions of Continuing Anglicanism might be viewed as merely involving differing centers of gravity in churchmanship, and Bess does not dispel this possibility in his text as far as I can tell.
Thus, I would not fault a reader of Divided We Stand for coming away with the impression that the difference between the catholic jurisdictions and the comprehensive jurisdictions is one of emphasis rather than substance–at least not enough substantive difference to justify continuing schism. But, this conclusion would be, in my opinion, incorrect. In the first place, as Bess’s narrative demonstrates, experience has shown that the catholic and comprehensive camps have generally been suspicious of and adversarial toward each other throughout the history of the Continuing Movement. Indeed, the conflict between the two visions of Continuing Anglicanism and the resulting political machinations that have occurred within the Movement is the very drama driving the main plot line of Divided We Stand. Thus, I cannot help but conclude that something more fundamental must keeping the division alive. And, what that something is, I believe, is, in a word, Calvinism.
Indeed, in the conservative, comprehensive vision of Anglicanism, Calvinists have been recognized as having a legitimate place at the Anglican table since the Glorious Revolution. Thus, for the comprehensives, Evangelical Churchmanship, often denominated as “low churchmanship” in contemporary parlance, which is perhaps most seminally expressed in W. H. Griffith Thomas or D.B. Knox’s expositions of the Thirty-Nine Articles of Religion, deserves its share in the Continuing Anglican Movement. In contrast, for the ardently catholic-minded Anglicans, the Evangelical Party has always been a bridge too far. Indeed, for the catholic-minded Anglican, Missal Anglo-Catholics, Prayerbook Catholics, philOrthodox, Old High Churchman, and perhaps even Conservative Central Churchman can be tolerated under one big tent, but the “low” churchmanship of the Evangelicals cannot.
Thus, in my view, the real reason that the predominantly Anglo-Catholic jurisdictions such as the ACC and APCK will not seriously entertain union with a conservative comprehensive jurisdictions like the APA or the ACA, is that comprehensive formulations of Anglicanism are simply too tolerant of Calvinism or Reformed principles. Indeed, the existence of Evangelical expositions of the Thirty-Nine Articles of Religion is precisely why the catholic jurisdiction have shied away from giving the Articles constitutional status. Moreover, it is also my opinion that, despite the prevalence of Tridentinism in the catholic jurisdictions, they do have a valid point. Whereas the differences in the exposition of the Thirty-Nine Articles evinced by decidedly non-Tridentine works of such catholic-minded men as W. Beveridge, E.H. Browne, or E. J. Bicknell can theologically co-exist along side the Tridentine-friendly expositions of A. P. Forbes and Newman (Tract XC), on the ground that each merely express differing theological opinions about secondary aspects of the same underlying faith, once the Evangelical point of view is introduced, fundamentally inconsistent understandings of the very faith itself are being asked to cohere, which is logically intolerable. Indeed, atonement is either limited or it is not; grace is irresistible or its is not; men are predestined to death as well as life or they are not.
In sum, while much of Divide We Stand, leads me to believe that a great consolidation of the jurisdictions presently comprising Continuing Anglicanism is possible in the near future, I nevertheless believe that the irreducible minimum number of Continuing Anglican jurisdictions are two. This is so because a significant number of catholic-mined Anglicans, whether of a Tridentine, Missal Anglo-Catholic persuasion or not, will simply never agree to the comprehension of Calvinist or Reformed principles as a legitimate component of Continuing Anglicanism. Thus, a significant number of Continuing Anglicans are always going to hold hold against the supposed reasonableness of even the most conservative schemes of comprehensive Anglicanism and unification of the Continuing Movement into a single body will remain and elusive goal.