In approximately August 2006, Father Kevin Donlon contributed a paper to the Global South Anglican website that he called “The Challenges of Covenant and Canons for the Future of a Ius Commune Anglicanae.” The paper was subsequently pulled from the website when the AMiA rebellion against Rwanda was in full swing.
A close examination of the paper shows that it borrows heavily from an article by Dr. Lewis J. Patsavos, Ph.D. called, “The Canonical Tradition of the Orthodox Church,” available here. Donlon did a bit of editing and rephrasing, but the ‘borrowing’ is obvious. Donlon’s article does not list Patsavos as a reference.
It is from the earliest biblical times that covenants and canons were developed in response to the needs of the ecclesiastical community.
|The law which emerged from the earliest times developed in response to the needs of the ecclesiastical community.|
|Throughout church history, they have been rendered to adapt to the circumstances throughout the generations.||During both good and bad periods of the Church’s history, her law has adapted itself constantly to the circumstances of the time, up to the present day.|
|As the church is an institution of divine purpose composed of imperfect human beings,||As an institution of divine origin composed of human beings,|
|canons and covenants reflect a certain imperfection||They reflect a certain imperfection;|
|Should acceptance of a local Church’s custom as law be acceptable providing it allows for the spiritual well-being of the members?||The overriding consideration in the acceptance of a local Church’s custom as law is the spiritual well-being of the members of Christ’s Mystical Body.|
|As a church that has adapted well to Canon 39 (“For our God-bearing fathers also declared that the customs of each church should be preserve”) of the Quinisext Synod/Synod of Trullo recognizing the right of any local church to have its own regulations,||Canon 39 of the Quinisext Synod or the Synod of Trullo, held in 691, recognized the right of a local Church to have its own special laws or regulations: “For our God-bearing fathers also declared that the customs of each church should be preserved…”|
|That unity in Anglicanism has primarily focused on how people in various ages and places could best serve and worship God||What is of importance is how people in any age or place may best serve and worship God.|
|it must not be supposed that any local custom automatically establishes itself as part of the canonical tradition.||it must not be supposed that any local custom automatically establishes itself as part of the Church’s canonical tradition.|
|For that to occur it must evolve with the conviction of the ecclesiastical community expressing a long and steady practice of the custom recognizing that in that practice there is a consensus of that takes on the force of law.||For that, certain conditions must be met. In the first place, it must be the conviction of the ecclesiastical community concerning a certain act repeated in the same way for a long time. Therefore, two main conditions are necessary for the acceptance of the custom as law: it must have enjoyed a long and steady practice, and the consensus of opinion must be that it has the force of law.|
|Additionally for Anglicans in order for custom to be accepted as a source of the canonical tradition, it must be consistent with scripture, tradition and reason.||In order for custom to be accepted as a source of the Church’s canonical tradition, it must be in full harmony with the holy tradition and scripture, as well as doctrine.|
|The ius commune ecclesiarium Orientalum tends to be corrective in nature (responding to a situation once it has occurred) and not prescriptive||the canon law of the Orthodox Church… is corrective in nature, responding to a situation once it has occurred.|
|great importance is attached to the local legislation of each autonomous jurisdiction.||great importance is attached to the local legislation of each of these Churches.|