This site is being phased out

As of July 2009 this site is phased out and will no longer be updated. The existing contents will be maintained here for the time being, but will eventually be archived and this site will be deleted.

Find us at our new location (now under preparation) at http://collyridianchurch.wordpress.com/

CEEC at 1: discerning changes, celebrating heritage

What may soon be changing in the Collyridian Ecumenical Episcopal Convocation

As you already know, the former Collyridian Britannic Episcopal Church (founded just a year ago as an independent ecclesiastical jurisdiction) recently underwent a change of name to the Collyridian Ecumenical Episcopal Convocation. This is not merely a simple change of name, but part of a greater vision for establishing a uniquely Collyridian identity, inclusion of many different branches of Philomarianite devotions, and a structure that encompasses a greater diversity in the expression of our faith and tradition. As such the CEEC would be a loosely organized association of Collyridian episcopates, each of whom would be an independent, sovereign entity. As such, CEEC would no longer have canons and constitutions (like a typical episcopate would continue to do) but would have a simpler, mostly non-binding document called the “ordinances.”
In addition to this change, we are beginning a process of discernment in regard to some reforms of our practices. Most prominent change that is now under discussion is a significant change in which we interpret the notion of historic episcopate, the “golden chain of tradition” that links us to the primordial roots. Both practical considerations and theological reality of this church strongly calls for an abolition of the “literalist” apostolic succession that has been part of this church and its predecessors. This, of course, comes with a cost, primarily in the area of ecumenical collaboration with other Independent Catholic or Non-Affiliated Anglican communities as well as recognition and incardination of our clergy with other such communities.

The nature of our community
As the Rev. Lindsey R. Gibson succinctly states, Collyridianism is not defined in books. Rather, ours is primarily a devotional path centred around contemplative and meaningful liturgical rites.

Case for abolition of historic episcopate in CEEC
Currently the Collyridian Ecumenical Episcopal Convocation is at crossroads. On one hand we see a benefit of maintaining the symbols of tradition, especially the historic episcopate in traditional apostolic succession; on the other hand we are also in need for a pragmatic approach in development of our church, and promoting a healthy development of our unique identity as Collyridians in a sacramental traditionalism.

Case for maintaining apostolic succession.
To some, historic episcopate is one of the few things that brought us a sense of “legitimacy” that roots us in tradition, rather than being a “new religious movement” invented out of thin air.

Case against, or at least cases challenging, the practice of apostolic succession in CEEC.
If apostolic succession is our “golden chain” to primordial tradition, how can one explain the succession leading up to Jesus and his apostles?
There are many indigenous churches (pre-Reformation) in Christian history that has no direct link to the four patriarchates of Rome, Antioch, Jerusalem and Constantinople. Are their tradition any less valid? Apostolicity of theirs? How about the Celtic churches that arrived in the British and Irish isles before the official arrival of the Roman Catholic Church?
With our doctrines so widely diverging from the mainstream Catholic or Anglican beliefs, wouldn’t historic apostolicity be irrelevant?
If we continue historic episcopate for the sake of “compatibility” or “ecumenism” with other Independent Catholic/Anglican/Eastern Orthodox jurisdictions, we must ask whether our bishops and priests would be incardinated to any of their churches — which would be highly unlikely, and if possible probably only with a heavy brainwashing/deprogramming. We do not want any part of this.
While we definitely recognize the legitimacy of historic apostolic succession through Catholic, Eastern Orthodox or Anglican line, we also feel that there should be a parallel Collyridian line of succession. But it is lost and is impossible to reconstruct such a succession out of nothing. It is only in a world of fanciful speculation that an all-female succession of either Theodora or Mary Magdalene would exist, and we ought not to import such fantasies that brings no spiritual edification to our communities.
The Madrian catechism speaks of priesthood by sacrament and priesthood by charisma. How about the apostolicity of St. Paul? Wasn’t his by this charisma?
We are at a point where our unique Collyridian identity is developing independently of our reformed catholic or Anglican roots.
In all honesty, our involvement with the independent catholic movement was a “flag of convenience” to get us established, or for that matter, our beginning as a Christian organization a matter of circumstantial accident. If we were coming from, for example, a Buddhist or Taoist background it probably became a sect that would be centred around Mazu or Guanyin.
Yes, we are Collyridians, or Philomarianites, who takes the historic cultus of Virgin Mary as subsumed by the mainstream Roman Imperialistic Church as a point of departure. It does not, however, mean in any way that we are attempting to “reconstruct” an “extinct” religion (like the near-farcical attempts by neo-Druids and some neo-Pagans), nor do we imply that we worship the “historic” (human) Mary who is the mother of Jesus of Nazareth. Our Collyridianism is rooted in a rather primorial view of Mother God or the Eternal Feminine, whose iconolographical symbolism has been preserved through the imagery and cultus of Virgin Mary.
This also brings us to another question. Our defence of the historic episcopate has much to do with our assertion of a legitimate ecclesiastical sovereignty. Yet, are we in any obligation to preserve the church polity modelled after the structure of the Holy Roman Empire? Some “feminists” object our keeping a hierarchical episcopal polity (or for that matter, having ordained clergy in three major orders). Shouldn’t we, like many “women-centred” communities, operate on a consensus-driven, direct-democratic approach?
Our experiences in such structure, however, lead us to believe that a seemingly “hierarchical” polity of episcopal system holds a potential for a more relational community that is held together by the bonds of amity, loyalty, respect and nurture. In a sense, our system of episcopal polity allows for a more of an extended family-like community instead of a bloated bureaucracy and paralysing corporate politics. An episcopal polity is a tiered system in which authorities and responsibilities are divided into various levels. It is not a centralized dictatorship in which the bishop decides everything.
However, it is historically true that much of patriarchal development in Christianity followed the Romanization of the early sect, and thus we may need to be vigilantly critical of the Roman ultrapatriarchy.

The matter of “front-end”
In traditionalist school of thought, all religions trace back to the primordial root of the Eternal Truth, just as all languages and cultures ultimately emanate from the same source of humanity. Using the analogy of computer science, religions are culturally adapted “front-end” to the metaphysical system. Whether one may be using MacOS X, FreeBSD, Ubuntu or Fedora, they are operating the Posix kernel without being aware of it (or having any knowledge of how to do so). For that matter, one can choose different flavours of GUI (visual manifestations, so to speak), most common of which would be Gnome and KDE. Such “desktop” preferences are largely aesthetic in relating to symbols. Likewise, conventional Christianity is a front-end to certain eternal truths that are beyond our mortal comprehension, set specifically to appeal to the cultures and sensibilities of the westerners in a patriarchal world.
This is not to advocate a kind of relativism. Quite contrary to some of the objections raised by our critics, we are not relegating Christianity to a level of an extreme relativism. One can only make such an accusation when the “front-end” and the “kernel” are confused. Part of the problems with “conservative” Christianity is that sometimes the front-end becomes a substitute deity. For biblical literalists, (their understanding of) the Bible is their god. For conservative Catholics and Anglicans, their liturgical rite is their god. Surely their god would have spoken in the Elizabethan English of King James, and his son would have celebrated the Last Supper using a proper Latin-language Tridentine Mass!
It is with this same observation that we are reexamining our over-emphasis on the preservation of the Apostolic Succession in historical episcopate. How can we preserve, then, the important symbolism inherent in the sacrament of holy orders and the laying of hands, without turning the historic accident of the sacrament into an idol? Here I am not advocating a radical Protestantism, so to speak, so as to abolish the office of the bishops (even though I feel that in our church the nature and roles of the bishops would be dramatically different, since we are far less inclined to co-opt the imperial ecclesiology of the post-Constantine Church of Rome). Rather, how can this church, in the true sense of divine grace (charisma), capture the spirit of the traditional sacraments for a building of this community and appreciate the rich heritage of this ancient spiritual practise?
Here I am not here yet to bring  to you answers. These are my questions that I constantly kept asking for the past year.

Other changes in store include the reorganization (or establishment, really) of the Benedictines in our church under a new, Collyridian order rather than simply “co-opting” the existing Roman Catholic or Anglican Benedictine communities. This would only be fair to the Benedictine communities under the Anglican Communion or the Roman Catholic Church, who must observe their doctrines and disciplines, and also would allow Collyridian Benedictines to modify their spiritual practices more freely in line with their faith. Tentatively we propose that such a community keep the familiar acronym OSB, perhaps by reappropriating the acronym for the Order of Sacred Blessings (which still would be OSB when translated into Latin). Another thought is to establish a Marian devotional order similar to the Anglican Society of Mary.
While all these talks of changes outlined herein may sound like a radical revolution, our hope is to bring about a simpler, purer and more heart-centred devotion and worship that is decidedly feminine and yet rooted in the ancient tradition.
In closing I would again like to highly acclaim and express my profound gratitude to the Rev. Lindsey R. Gibson, without whom it has never been possible to bring a revival of Collyridianism in our age.

Nearing first anniversary, CBEC revisits missions focus

The Collyridian Britannic Episcopal Church was founded as an independent ecclesiastical jurisdiction last year in June. Since then, CBEC has become a leading voice in the revival of Collyridianism and feminine traditionalist spirituality.

Interests in this church expressed is truly worldwide, beyond our initial prediction.

At the same time we as a church has grown to develop a unique communal identity as Collyridians.

A consensus seems to be emerging in recent months that our church must reach out beyond our initial “home turfs.” There are and can be many expressions of Collyridian faith, not just an Anglican or even Western Catholic one. Even as we continue our work on the upcoming publication of the Book of Divine Service 2009, we feel rather inadequate. After all, historical Collyridian church flourished in the East, in what is now Syria, Lebanon and Turkey, rather than in Italy, England or Wales. Why not then shouldn’t we also open possibilities for an Eastern rite of Collyridian liturgies, perhaps based on a Syriac, Byzantine, Antiochian or Maronite form?

For that matter, we as a church — perhaps one of the very few of its kind in the world — must widen our reach to become “a big tent.” We ought to welcome also the less traditionalist folks who are drawn to this path. We also need to adapt to the circumstantial reality of the state of this church.

This leads us to propose two major changes to the CBEC and how it operates. These changes represent a big departure from our original structure, and may be controversial for a short while, but we also believe that they are beneficial in expanding the church’s mission and refocus our work.

1. We propose that this church be renamed to encompass non-Anglican rites and uses. The proposed new name is the Collyridian Ecumenical Episcopal Convocation (CEEC). Within CEEC, each particular episcopate would be free to choose whether it would be Anglican rite, Syriac rite, or any other liturgical expressions.

2. We also propose an introduction to a parallel, non-sacramental, system of ordaining ministers (except for bishops, who must be guardians of the apostolic succession). This will be more Protestant-like than Catholic, but ministers ordained, licensed or commissioned through this path would be considered equal in voting power, rights, responsibilities and authority. This allows for a more efficient deployment of ministers and missionaries in areas where they are needed.
Any comments on these proposals are welcome and may be made here.

Check out the Collyridian Liturgy and Worship wiki

The wiki site maintained by the Commission on Liturgy and Worship is now reorganized into three parts: the working drafts of the Book of Divine Service, the new Circle of Blessings, a collection of alternative worship texts from multicultural sources for various occasions, and the Canons and Constitutions of the Collyridian Britannic Episcopal Church.

The first part follows the overall structure of the traditional Anglican worship, largely based on the American Book of Common Prayer with some Celtic and Roman (mostly for Marian texts) influences when needed.

The second part, new to the CBEC, will be a repository of liturgies and rites appropriate for Collyridian communities in unconventional settings. This may include those derived from non-Anglican sources, including texts from non-Western roots.

The third section temporarily hosts the working drafts of the Canons and Constitutions, to be ratified by the upcoming General Convocation.

http://collyridianliturgies.wikispaces.com/

Commission on Liturgy and Worship seeks contributions

The CBEC Commission on Liturgy and Worship (CLW) seeks more members and contributions.

CLW has been working on a draft version of the new Collyridian Book of Divine Service (BDS), which is in an open wiki at http://collyridianliturgies.wikispaces.com/

While the main section of the BDS would contain traditional eucharistic and other services largely from Anglican heritage, CLW recognizes a need for a more diverse selection of alternative worship texts to incorporate multiculturalism and to provide for unconventional worship settings.

Soon the wiki will be divided into two sections, first the Book of Divine Services draft, and the second the Alternative Worship. The latter may include liturgical and sacramental texts that are more suitable for a small group meeting, household worship and outdoor services. It is our hope to eventually publish both sections in a book form.

Check out the Oregon Collyridians WordPress site

This is a short reminder that many other items, especially devotional and theological articles, are now found on the website of the Episcopate of St. Brigid, at http://oregoncollyridians.wordpress.com/ .

This site (http://thecbec.wordpress.com/) is used mostly for administrative announcements and general corporate news and information that affects the entire CBEC at large.

Announcements from the Episcopate of St. Brigid

As of Jan. 1, 2009, the Episcopate of St. Brigid has consolidated its Portland, Oregon-based Mission of St. Mary the Divine into the office of the Episcopate.

The new website for the combined St. Brigid is now found at http://oregoncollyridians.wordpress.com/

The Mission of St. Lydia as well as the community of St. Isidore (in Clinton, Iowa) remain autonomous and are not affected by this consolidation.

Find Collyridians on Facebook

The Episcopate of St. Brigid has just started a Facebook group! This is open to anyone who is interested in the path of the Collyridians, Philomarianites and other mystics on the devotional Marian path, whether or not one is a member of a CBEC-affiliated congregation.

http://www.facebook.com/group.php?gid=46482590805

Proposed revision to the Constitution of the CBEC General Convocation

This content has been moved to http://collyridianliturgies.wikispaces.com/

Look for the section “Canons and Constitutions of the Collyridian Britannic Episcopal Church.”

Thank you.

Advent readings from the Filianic (Madrian) Scriptures

Note: The Collyridian Britannic Episcopal Church follows the three-year reading cycles of the Revised Common Lectionary for weekly readings from the Bible. This is supplemented with readings from the Filianic (Madrian) scriptures, some of which are now available in published book form from http://www.amazon-intel.com/mother-god.html

Special Advent readings from the Filianic (Madrian) Scriptures
This would probably be the same every year, subject to any later revisions. This cycle of reading reflects upon the creation, fall and the birth of the redeemer.

• 1 Advent, Nov. 30 — The Creation — Creation 1:1-16
• 2 Advent, Dec. 7 — The Fall — Creation 2:1-3:11 *Some versions end with 3:8 but they are essentially the same text with different numbering scheme.
• 3 Advent, Dec. 14 — The Annunciation — Mythos 1:1-2:17
• 4 Advent, Dec. 21 — The Nativity — Mythos 2:18-35

The texts are available at http://thecbec.wordpress.com/ and http://groups.msn.com/Lux-Madriana .

Advent message from the Convening Bishop

Monday, December 1, 2008 (Candredi, Astraea 4, 3328)

It is Advent — and it’s December!  How fast time flies by.  In a short while, it is Christmas and then within five weeks we’ll be in the year 2009.

In the Revised Common Lectionary, we’ll be reading from the Holy Gospel according to St. Mark.  It is odd now that most of what we know as the story of Advent and Christmas come from Matthew and Luke.

Yesterday’s reading came from Mark 13:24-37, which paints a rather gloomy picture of the end times. It seems a bit strange in this season of candlelight and holiday shopping, isn’t it?

The Advent season has traditionally been that of penitence, just as Lent was to Easter. Without darkness, we do not appreciate light; likewise, without death, there is no resurrection. The message of the week is: Keep awake (v. 37). Diligence certainly prepares us for the disasters; it also opens our hearts and minds to the hope that is seemingly unreachable in the time of darkness.

Almighty God,
as your kingdom dawns,
turn us from the darkness of sin to the
light of holiness,
that we may be ready to meet you… (from the Common Worship 2000, Church of England)

In most Anglican and Catholic churches, the liturgical colour for Advent is purple. Alternately, it is blue, the colour traditionally associated with Mary. For this reason we are using blue during the season of Advent, for those who may be accustomed to seeing purple during Advent. (In the Roman Catholic churches in Spanish-speaking countries, blue is the permitted alternate liturgical colour for the feast of Immaculate Conception and other Marian feasts. The Byzantine rite churches use blue for Marian days.)

I wish you a blessed season of Advent; may you come close to the Lady of Light in this time of darkness.

+Sarah.

Bishop Ordinary of St. Brigid, Oregon City; Convening Bishop of the Collyridian Britannic Episcopal Church.

New commissioned ministers

The Collyridian Britannic Episcopal Church is pleased to welcome these new commissioned ministers:

• The Rev. Lindsey R. Gibson
• The Rev. Markus Mössner

They have been commissioned by the Episcopate of Saint Brigid, effective 21 November 2008.