The Bishops of what would become the Liberal Catholic Church. |
Anson,
a gifted writer with an acid tongue, introduced the wider public to the
episcopus vagans with his colorful accounts of those in the 19th and
early 20th centuries who sought to found churches with valid orders
in the apostolic succession. Anson
painted, sometimes accurately and sometimes theatrically, a picture of a
demimonde inhabited by prelates with strange titles given to schism and
ever-shifting alliances. Whatever the truth
of that picture, the image of the vagante was set in the wider culture as one
who called himself a patriarch, had his cathedral in a spare bedroom, and whose
only followers were his ordinands, who would, no doubt, soon be bishops,
archbishops, and metropolitans in their own right and rite.
In
what has probably been the most important and widely-read book on the topic
since Anson, John Plummer gave us a picture of a world much changed in his 2005
book, The Many Paths of the IndependentSacramental Movement, which took a much more sympathetic and systematic
approach to describing the descendants of those ordained by Anson’s bishops as
well as new movements that have emerged in the intervening years. Looking
over the internet in the seven years since Plummer’s book, several distinct
families seem to be coalescing within the ISM,
though, given the nature of the beast, many groups bridge or defy these
categories.
Vintage Vagantes
While
Anson’s portrait may have been skewed, there have always been those who, for
whatever reason, seem to find their primary interest in title and vesture with
elaborate ideas of legitimacy resting upon claimed ties to or succession from
various existing or defunct bodies.
Fifty years on from Anson, the tradition continues and, to the
consternation of many in the ISM, continues to be a defining image of the
movement to the wider public. We should all be quick to remember that without such colorful characters a century ago, there would be no ISM today.
Esoteric Catholics
Anson
chronicled the Liberal Catholic Church’s attempt to blend Christianity and
Theosophy and, in the intervening years, Esoteric Catholics have become an increasingly
complex group, with adherents who trace their lineage or inspiration to various
forms of French occultism, modern Gnosticism, the cult of the Magdalene, and
any number of other philosophies. In a
nation of seekers hungering for a mystic experience of religion, the Esoteric
Catholics jurisdictions continue to multiply and grow and are likely to do so.
Institutionalists
By
institutionalists, I mean those who place a high value on jurisdiction and the
creation of permanent institutional structures. While small, these groups adopt and adapt the structures of larger churches to fit the needs of the ISM. Some do this thoughtfully and successfully. Others may do it a bit grandiosely. Still others extend their organizing to pan-church plans of ecumenism, either by schemes for reunion among various ISM bodies
or with the Union of Utrecht.
Roman Replicators and Continuing Catholics
By "Roman Replicators," a term coined by a friend, I refer to what has perhaps become the largest
group within the movement over the past decade and whose ties to the world of
Mathew, Vilatte, and Brothers are often the most tenuous. These are the groups that identify themselves
as dissenters from the current teachings of the Roman Catholic Church on a
variety of theological and moral issues.
They often have sizable congregations, at least by ISM standards,
sometimes as the result of parishioners withdrawing from an existing Roman
Catholic parish. Their ecclesiology is
often unsettled and many of these groups are free-standing congregations with
no tie to a bishop or larger jurisdiction.
In worship, they tend to contrast sharply with the Vintage Vagantes,
using the modern Roman Liturgy and modern Roman hymns and folk music. These groups may be thought of as the
cultural mirror image of conservative Continuing Anglicans, who withdrew from
their own church a generation ago to preserve distinctive worship and doctrines. How or whether these groups will coalesce
into larger structures remains an interesting question, though they
increasingly seem to claim the title “Independent Catholic,” giving a more
specific shading to what had once been a generic term.
Free Catholics and Sacramental
Christians
The
hardest group to track, because of its amorphous nature, is that of the Free Catholics. While other groups advocate ready access to
holy orders, the Free Catholics make this a theological point in advocating a
free priesthood with holy orders available to all or at least most. Combining free church ideas of polity with
some influence from the emergent movement, these groups tend to emphasize small
communities whose identity lies in their belief in the sacramental system with
wide varieties in doctrine. In fact,
they might be more correctly described as “sacramental christians,” since they
tend to be non institutional and many have given up the term “catholic”
altogether. While it is one of the ISM’s
smaller and newer segments, it may, like the Esoterics, find fertile ground in
contemporary America.