The conundrum – Swimming the Tiber- Hart’s 17 points

1. An Anglican is fully Catholic by the standards of the Scriptures and the Patristic period.

This is pretty non-specific and therefore difficult to address. Since Fr. Hart has refered to the Vincentian Canon in the past which was written in the 5th century, what are the odds that the Catholic church St. Vincent refers to is one other then the bishop & church of Rome? And the standard of Scripture is if anything a canon, which was developed over time by a given church. So while one can discuss which church (Rome or Canterbury) is closer to “the church” , one can certainly say that Pope ST. Leo the Great was closer still to said church and I don’t think there’s much argument as to who is closer in standards to St. Leo.

2. Our orders have been preserved without defect, with all of the charisms and power Christ has granted through his apostles to his Church.

I am out of my depth on this one. I defer to the bishop of Rome, but I recognize that his judgement in this is jurisdictional not doctrinal, so there’s hope that perhaps some evidence in the historical record will come to light that perhaps will change that ruling.

3. Our doctrine is better and more pure than that of Rome.

The standard for schism & or heresy more so then the Vincentian Canon is the Formula of Hormisdas, I doubt that Fr. Hart’s doctrine is as pure(as in compliance with) as the following Formula –

And consequently I hope that I shall be in one communion with you, the communion which the apostolic see preaches, in which is the whole and perfect solidarity of the Christian religion, promising for the future that at the celebration of the holy mysteries there shall be no mention made of the names of those who have been separated from the communion of the Catholic Church, that is, who are not in agreement with the apostolic see.

Points 4 & 5- given that he is a Saint of the church aren’t deemed to give a response on the issue of his Character. I never cared for his concept of development either, but that’s not a cause to speak ill of the dead.

6. The Pope is not infallible.

Pope Agatho letter to the 6th Ecumenical council builds on Pope Hormisdas Formula and maintains the Apostolic see has never err and remains unsoiled, that with a pope condemned of failing to correct heresy. In fact Vat.I uses the Formula in it’s definitions.

7. The Pope does not have Universal Jurisdiction.

Only if your of the school of Orthodoxy which rejects the doctrine of a universal church. If the Catholic church is only visible as a local entity, joined with other Catholic churches aka. insofar as a local church possesses Christ entirely, every Eucharistic community is the Church and all other forms of synodal, national or universal bodies which are external to the nature of the church. If that could be demonstrated I think he would have a point.

8. The Pope is the bishop of Peter’s See, but so is the Patriarch of Antioch.

In the first three centuries Rome, Alexandria and Antioch were the Peterine sees. There was however, only one Chair of St. Peter and it went with him to Rome. IMO one would have to bring forth evidence that the church in Antioch celebrated the feast of the Chair of St. Peter to claim that they actually believed that venerable see still held some or joint authority of the Apostle. Info on the Cathedra Petri

9. The service of Holy Communion is a perfectly valid Mass or Eucharist.

Like point #2 I’ll have to defer on this one.
10. Our Anglican fathers were not Calvinists or Lutherans. –Agreed
11. “Protestant” is not the opposite of “Catholic.”-The meaning has changed over time and the revelance today certainly isn’t as strong as it once was, but isn’t that because the Protestants are finding more in common today with Catholicism then in the past?

12. Some Catholics are Protestant Catholics.

I haven’t read that much of Fr. Hart to know what he means by that. Since the term “Catholic” is IMO attempted to be co-oped I don’t know if he is referring to Anglo-catholics protesting, Catholic-Protesting [in which case they either are in heresy or schism on doctrinal matters already determined or they are at liberty to hold positions not yet finalized, in which case they aren’t protestant, but simply Catholic.

13. We do not need doctrines like “the merits of the saints” or a concept of Purgatory as “temporal punishment.”

If I agreed that his points 1, 3, 6 to 8 were correct; but I don’t. The need is easier to accept when one holds to point #1 as expressed by the Catholic church.

14. When the Articles say that “The Romish doctrine of Purgatory is a fond thing,” this does not mean that we are supposed to be fond of it.

Naturally, but perhaps if Article VI had not removed the two books of Maccabees from Bible as in point #1, then a continuing practice of prays for the dead would allow for a better understanding of Purgatory.

15. At the end of the day, if it is not in the Bible, it REALLY cannot be necessary for salvation.

Again standing on Article VI, I would expect from an Anglican. I can as my church understands it agree with it, but certainly not as those in 1563. But I’m much to much a fan of St. Ambrose, Eusebius of Vercelli & Lucifer of Cagliari to allow the state to determine articles of faith.

I think the Anglican communion has much tradition to bring to the Catholic communion. It should be welcomed back and allowed to keep it’s rites. The church would greatly benefit from it just as it does it’s other rites within the faith. And I’d much rather have a Fr. hart in the fold then a Bishop Thomas Gumbleton.

The last two points seem more of an appeal to Anglicans so I’ll leave those alone.

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