Branch theory
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The Branch Theory is a theological concept of the Anglican Communion and particularly those Anglicans who ascribe to Anglo-Catholic theology. The theory holds that the Roman Catholic Church, the Eastern Orthodox Church and the Anglican Communion are three branches of the One, Holy, Catholic, and Apostolic Church.
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[edit] Definition
The Oxford Dictionary of the Christian Church defines the branch theory as:
…the theory that, though the Church may have fallen into schism within itself and its several provinces or groups of provinces be out of communion with each other, each may yet be a branch of the one Church of Christ, provided that it continues to hold the faith of the original undivided Church and to maintain the Apostolic Succession of its bishops. Such, it is contended by many Anglican theologians, is the condition of the Church at the present time, there being now three main branches…
[edit] Proponents
William Palmer (1803–1885), an Oxford theologian, was the principal originator of the Branch Theory. His two-volume Treatise on the Church of Christ (1838) formulated the notion. The theory was then popularized during the Anglo-Catholic Oxford Movement particularly through the work of the Tractarians. The principal writer and force behind the tractarians was John Henry Newman who authored the crucial Tract 90 only later to publicly renounce the Branch Theory as indefensible, and become a Roman Catholic convert. Newman was named a Cardinal by Pope Leo XIII. Other priminant tractarians were Richard Hurrell Froude, Gerard Manley Hopkins, and Henry Edward Manning; the latter two also went on to become Roman Catholic converts. Hopkins became a Jesuit priest and renowned literary figure; and Manning, like Newman, was named a Cardinal, and became a major figure in the re-establishment of the Roman Catholic Church in England.
[edit] Official criticisms of other churches
The Branch Theory has not gained wide acceptance among most other churches which represent the vast majority of world-wide Christianity. Indeed, it has not been accepted by the two other Churches with which Anglicanism considers itself a peer.
[edit] Roman Catholic Church
The Roman Catholic Church does in practice accept the two fundamental premises of the Branch Theory, namely that maintaining the teachings of the ancient Christian Church and the apostolic succession are sufficient for valid orders of another Church despite being in a state of schism.
The Church does not give credence to the "Branch Theory" as such in that it does not recognize Anglican orders. It considers the succession of the Anglican episcopacy flawed by a lack of intent to ordain to the episcopate when 16th century alterations of the ordination rite of bishops reflected the Protestant and particularly the Calvinist thinking of the Church of England at the time. The Church's position on Anglican orders was published in 1896 by Pope Leo XIII in the document, Apostolicae Curae.
The Roman Catholic Church does, however, continue to recognize the validity of orders in a number of other Churches which are in schism from it, provided that they maintain apostolic succession and faithfully teach the faith of the ancient church. Pope John Paul II often referred to the Orthodox Church and the Roman Catholic Church as the "two lungs" of the one Christian body. The Church recognises fully the orders of the Orthodox Churches and a number of other Churches which resulted from later schisms including the Old Catholic Church, the Polish National Catholic Church among others.
The Roman Catholic Church's opinion on the validity of Anglican and Orthodox orders have expressed for centuries in its practices regarding the conversion of Anglican ministers and Orthodox priests to the Roman Catholic Church. Ex-ministers of the Anglican Communion churches must be ordained by a Roman Catholic bishop in order to serve in the Roman Catholic Church; however, Orthodox priests are received into the Church as validly ordained and are not required to be ordained again in order to serve.
[edit] Orthodox Church
With the exception of a few brief recognitions of Anglican orders based upon lack of familiarity with Anglican theology in the early 20th century by several Orthodox bishops in a time of pastoral crisis, the Orthodox churches do not in practice recognize Anglican orders as valid. While the Orthodox Churches are fully independent of one another, making a the expression of a single theological position more difficult to discern or express, there is general agreement on Anglican orders in practice. Orthodox bishops generally require the ordination of an ex-Anglican priest before he can serve as an Orthodox priest. This is generally not required of a Roman Catholic priest converting to Orthodoxy.
[edit] Other Protestant churches
With the exception of a few Lutheran bodies, the great majority of Protestant Churches do not consider themselves apostolic in the sense of a technical and literal apostolic succession and so do not accept the fundamental premises of the Branch Theory which, in fact, excludes them.
[edit] Modern developments
Several twentieth and twenty-first century developments have caused a weakening of the Branch Theory as an important theological concept among Anglicans.
[edit] Intercommunion with non-Apostolic Churches
As the Branch Theory holds that valid sacraments rely upon valid ordination in the direct line of apostolic succession several other concepts logically follow: Intercommunion or open communion should not be possible with other Christian Churches which do not have valid orders. Open communion is a regular practice among Anglican Communion Churches. Officially recognized intercommunion and even full communion relationships with Churches lacking valid orders have been initiated by member churches of the Anglican Communion, particularly the Episcopal Church in the United States of America. The ECUSA has entered into full communion with a Lutheran body which had not maintained apostolic succession.
[edit] See also
- Anglican Roman Catholic International Commission is a modern initiative to make progress towards mutual recognition of orders and sacraments.
- Vincent of Lérins
