W Nowej Zelandii pojawił się kontrowersyjny billboard. Przedstawia on Józefa leżącego w łóżku z Maryją i jest podpisany: „Biedny Józef. Ciężko przebić Boga”. Według przedstawicieli kościoła anglikańskiego, który jest sponsorem plakatu, ma on walczyć ze stereotypami dotyczącymi poczęcia Jezusa i zmusić ludzi do dyskusji na ten temat. Kościół katolicki potępił billboard nazywając go "niewłaściwym" i "obrażającym chrześcijańskie wartości".Ponieważ plakat wywołał ogromne oburzenie, zamalowano go brązową farbą kilka godzin po tym, jak został powieszony.Glynn Cardy, archidiakon anglikańskiego kościoła św. Mateusza w Auckland twierdzi, że billboard miał na celu uświadomić wiernym, że nie powinni dosłownie rozumieć zapłodnienia Maryi przez Boga, ale odczytać prawdziwe przesłanie tego wyjątkowego zdarzenia. – Nie chodzi przecież o to, że Bóg zesłał plemniki, żeby urodził się Jezus, ale o pokazanie potęgi miłości Jezusa - mówi duchowny i dodaje, że jest zadowolony z efektu, jak wywołał plakat. – Chcieliśmy sprowokować ludzi do debaty. O to nam chodziło – zapewnia.Zupełnie inaczej plakat został odebrany przez Kościół katolicki, który nazwał go "nietaktownym" i "obrażającym chrześcijańskie wartości". – Nasza chrześcijańska tradycja mówi, że Maryja jest dziewicą, a ojcem Jezusa jest Bóg, nie Józef – tłumaczy, podkreślając niewłaściwość plakatu. – Jest on obraźliwy dla chrześcijan – dodaje.
Odnośnie tzw. tradycyjnych anglikanów - Może mi ktoś wytłumaczyć czemu zaraz po swojej deklaracji powrotu na łono Kościoła nie zaprzestali odprawiania swoich nabożeństw(symulacji liturgicznych)?Bo jak dla mnie to wcale nie będzie prawdziwy powrót do Kościoła, a jedynie zmiana zwierzchników.
What of the re-ordination of clergy?One of the most controversial aspects of the Anglican/Roman relations in the past century has been that of Anglican orders. Rome ruled in 1896 that Anglican orders were null and void.The Anglican response at the time was a beautifully written argument. More significantly, Anglicans began to seek the involvement in their Episcopal and priestly ordinations of bishops whose orders Rome recognized. This was a tacit admission that there might be value in the Roman argument, while arguing against the Roman argument. A very Anglican position!In more recent times, because of this involvement of others in Anglican ordinations, some Anglican clergy entering into full communion with the Catholic Church have been conditionally ordained rather than ordained absolutely. In very recent years, this practice has been abandoned and absolute re-ordination has been adopted.There are several reasons for this. The first is the practical abandonment of apostolic practice and belief in the Anglican Communion in the matter of the sacrament of Holy Order. Not only the ordination of women to all three sacred orders, but the redefining of the Anglican understanding of itself as part of the “Church Catholic” that the ordination of women has necessitated, has introduced more than grave doubt about the validity of any Anglican Communion ordinations. It is now difficult to determine whether any particular Anglican Bishop has any intention to do as the Church has always done, when he (or she) specifically intends to do that which the Church has never done. The almost complete elimination of what was once a dominant Anglo-Catholicism from many provinces of the Anglican Communion has removed the clearest statement of Catholic belief about Holy Orders from the Anglican consciousness.Our own Traditional Anglican Communion has been very careful to do the best that was available. At that original meeting in Rome, we were encouraged to use consecrating bishops from the Polish National Catholic Church. We already had, and we received an assurance that Rome recognised their orders. We have used Anglican Rites for ordination that have been submitted by Anglican authorities to Rome in the early days of ARCIC.We have done our best, in the context of an ecclesial body actively seeking catholic unity. Our conversations about the situation regarding Orders that we have conferred are serious and continuing.The following points are important: For some 30 years, Rome has required Anglican priests who are ordained as priests in full communion with the Catholic Church to date their ordination from the Anglican ordination. Re-ordination is an issue because the church requires absolute certainty in the matter of future sacramental life. I have been told that the TAC should understand this because we ourselves moved beyond the Anglican Communion in order to ensure the validity of sacramental life. Rome is now seeking the same assurance. The present Pope has written meaningfully of the situation of the sacramental life within churches separated from fullness of communion with the Catholic Church. There is no denial of the fact that God acted through our ministry to confer sacramental grace. There is quite deliberately not a judgement on the past, which is left to God and His Providence, but there is a demand for certainty in the future. It is my wish, and I believe the wishes of my fellow bishops, that every deacon and priest in our Communion has a certainty of validity that rests, not on the winning of a theological argument, not on the best that was available at the time, but on the indisputable certainty of Catholic practice. I have said to a number of priests that when they are saying Mass in the crypt of St Peter’s on the tombs of the Apostles, I want them to be able to look to one side and the other and to know with absolute certainty that their priesthood has the same objective reality as the priesthood of those on either side.
http://ultramontes.pl/ricossa_anglikanie.htmco Państwo na to ?
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