Reformed Anglicans

Appendix B: Authority of Councils (402-409)—nothing here to see. He notes that the historic position of the Church of England in Articles VI and VIII makes authority supreme over Councils.

APPENDIX A: Rev. Jacob presents the doctrines and practices of the early church. These include the mixed chalice, the sign of the cross, sacerdotalism, priestcraft and priesthood as a sacrifice, opus operatum, absolution (where the priest acts as the mediator between God and the parishioner), holy oils, transelementation of baptismal waters, Christ’s resacrificing on the "altar," baptismal regeneration, transelementation in the Holy Communion ("Bread-Worship"), reservation of the communion hosts, miraculous stories about Bread-Worship, veneration of chalices, prayers and offerings for the dead (as mentioned by Cyprian, Arnobius, Cyril of Jerusalem, Epiphanius, and Augustine), purgatory, monks and nuns as super-athletes, justification by almsgiving (as taught by Chrysostom), intercession of saints and prayers to them (as taught by Cyril of Jerusalem and Gregory Nazianzen), Mariolatry, Mary’s perpetual virginity, worship of pictures and images, veneration of ascetici

Appendix D: Apostolic Succession (432-438). Rev. Jacob discussed the struggles of the early English Reformers and pointed out that the "magic hands" view of "sacerdotal juicing" is not the doctrine of the Church of England. This is evident from the fact that it was not included in the Articles and BCP. According to Article 23, “it is not lawful for anyone to take on the office of public preaching or ministering the Sacraments in the Congregation before he is lawfully called and sent to execute the same. And those who are called to this work should be chosen and called by men who have public authority given to them in the Congregation, to call and send Ministers into the Lord's vineyard.” No mention of the juice-em-up view. Secondly, Elizabeth's Statute (1570, Anno iii, Reginae Elizabethae c. 12) allows those ordained elsewhere (non-episcopal) to be received provided they subscribe to the Thirty-Nine Articles. Objections to presbyterial ordinations did not re

In this text, Rev. Jacob refers to Bishop Lightfoot and his commentary on Philippians. Bishop Lightfoot holds a 2-office view of the New Testament, and Rev. Jacob traces three stages of church governance. First, there are Ignatius's 2 offices, but morphing into 3 offices given the heresies of the day, the influence of imperial persecution, and the smallness of bishoprics. Second, there is the expansion of the Church with widening duties, but still Presbyterial. Finally, there is Cyprian’s exalted view of the Bishop as a vice-gerent of Christ on earth. According to admissions made in the 1990s Yahoo chat group, Shifty Sutton loves Cyprian, before those in the know smoked him out. Rev. Jacob also retails Augustine’s comment that there were 500 bishops in northern Africa and 400 bishoprics in Asia Minor, indicating that the bishoprics were small and many, not large and regional.

Rev. Jacob argues that the New Testament had two orders of office. However, some writers in the 2nd, 3rd, and 4th centuries interpreted history with their own views, after the emergence of episcopacy. Justyn Martyr and the Shepherd of Hermas supported the two-office system. Clement of Rome wrote to the Corinthians when they didn't have a Bishop, and Polycarp also favored the two-office system. When Polycarp wrote to Philippi, there was no Bishop there, but there were some Presbyters who were showing a desire for pre-eminence.