History of Our Diocese
A 30-Year History of the Diocese of the Holy Trinity
September 16, 1976 in Minneapolis, Minnesota was a black day for the Episcopal Church. That was the day the house of Bishops, clergy and the laity voted to approve the ordination of women to the priesthood. It was known as Black Thursday to those who were faithful to the church and its teaching.
Several weeks after the controversy there were many meetings at St. Mary’s with the then Father James O. Mote. All across the United States the discussion was what to do about the situation in the church.
On November 5, 1976 the then Father Mote spoke at the gathering of the Episcopal Convention here in Colorado. Father Mote’s speech was as follows:
“I was baptized an Anglican. I was confirmed at sixteen an Anglican. It will be 25 years in February since I was priested in this diocese. I have always been a loyal Anglican.
I have heard a lot said in the last few weeks since General Convention about pain. And I appreciate the love expressed by people in this diocese in their sympathy for those of us who believe that it is impossible to ordain females to the priesthood. But I have suffered pain all my life as an Anglican. I knew when I was seventeen that God wanted me to be a priest, and I knew that I would suffer pain as a pilgrim and sojourner in a strange land because the bulk of the people in the American Church have never been Catholic-minded. But I can live with this as long as the official formularies of the Church are clearly orthodox. I think this is passed.
I am in sympathy with those people, like Lucy Pritchard, who I think is a very dear person, in her attempt to delay the final facing of the fact that years have gone by since our separation from the Roman Catholic Church where we have battled for the Faith and much of the time with those people who have sworn to uphold the faith. That battle is lost, in my opinion. And I believe truly that the General Convention founded a new, protestant denomination.
And for those of you who are in favor of ordaining females to the priesthood, I don’t have any quarrel, if that’s what you want. I am speaking mainly to those that I know, in this convention, both priests and laity, who believe the catholic faith. I’m pleading with you to face the fact that the battle is lost. It doesn’t make any difference whether we delay one year, or three months, or three years or nine years. It is a fact of life.
There is no possible way the General Convention in 1979 will say to 150 to 200 or 300 female priests and female bishops, “We’re sorry; we made a mistake. You are no longer priests and bishops.” In my opinion, and in the opinion of many people, including some 30 bishops, more than 30 bishops, this was an unconstitutional action of General convention…; it denies… because it denies the historical obedience and conformity to the creeds and the catholic priesthood.
And since we have been denied even our own conscience, we are now forced either to conform or be in contempt of this canon of this new, protestant denomination. For the legally constituted Episcopal Church, by having rejected even its own constitutional allegiance to the catholic faith, in the mind of many, including me, it is now a protestant sect. The unity of the Church is broken. In my opinion, and in the opinion of many people, there are indeed two Episcopal Churches.
I am not a married priest, and presumably if I had wanted, I could have been a Roman Catholic priest. I did not choose so to be, and I do not now. I do not want to be an Orthodox priest and renounce the orders that I have taken and loved…(Pause) … It is not merely the question of rejecting two thousand years of our Catholic heritage because of the ordination of females to the priesthood. It is a gradual erosion of the Faith in many other areas.
This development has been a long time in coming. It was planted with the cynicism with which portions of our Church regulated Henry VIII’s family affairs. It took root in the failure to overcome the Puritans, which killed many of our Church’s saints. It began to bud in the 180 hounding of the non-jurors, who tried to retain some semblance of catholicity. It had full flower in the persecution of those holy leaders in the last century … (Pause) … who sought to restore Catholicism to the Anglican Communion. We have come to know it, that is, this development, this erosion of the faith, through the surrender to the temporal secularism, reluctance of bishops to speak forthrightly as strong leaders against immorality and disbelief in the Church itself, against gross corruption, against the licensing of unworthy priests, against disregard of the sacrament of Holy Matrimony, the family, and reverence for life.
And it is not only I who feel this way. These 30 bishops, who Father Spencer referred to, went on to say, after the sentence he quoted, “We cannot accept in good conscience the action of this house. We believe that to do so would violate our ordination vows to be faithful to and to defend the word of God in Holy Scripture. Furthermore, we cannot recognize the authority of this General Convention to decide unilaterally, in the face of the expressed disapproval of our Roman Catholic, Old Catholic, and Orthodox brethren, a question which ought to be decided by ecumenical consensus. The ordination and consecration of women priests and bishops will raise for us the gravest questions of how far this Church can accept such ministrations without fatally compromising its position as a Catholic and Apostolic body.”
There will be means for those of us who intend to remain loyal to our ordination and confirmation and baptismal vows to do so.
I intend to remain an Anglican. And I pray that those of you, who love the Catholic Faith, as we have received it in this part of God’s Holy Church, will face the fact that you no longer belong to the same Church that you did before General Convention, no matter what anybody tells you. We have been warned by the Vatican, in spite of the fact that the Archbishop of Canterbury chose not to let this be known, that it would seriously compromise any possible rapprochement in the re-union with ourselves and Roman Catholics.
The Orthodox has made their position very clear. The Old Catholics, it is my understanding, and the Polish National Catholics, with whom we were in communion, no longer regard themselves as in communion with us.
I simply do not see that this is anything but a Christological matter. It hasn’t got anything to do with women’s rights. It is whether you believe that our Lord Jesus Christ is God and knew what he was doing. If he was God and knew what he was doing when he taught us that when two people are joined together in Holy Matrimony; that cannot be put apart. The General Convention two years ago chose to use the word “terminate” marriage, with any question of its validity or invalidity. I think I see my position very clearly. And I pray, I’m speaking mainly to those of you who are Catholics by conviction: I hope you will face the reality [of the] situation. You do not belong to the same Church that you belonged to before the General Convention.
I have been a part of the diocese for 25 years … (Pause) … I have tried to … to be loyal to my vows.
I can’t do it with you anymore.”
After Father Mote spoke, he and all the other delegates of St. Mary’s walked out.
Sunday, November 26, 1976, was another sad day. That day Saint Mary’s congregation voted to leave the Episcopal Church after three hours of debate and discussion. The total vote count was 179 in favor and 69 against leaving the Episcopal Church, with one or two abstentions. A few days after we voted to leave the church, Saint Mary’s was flooded with phone calls and lots of letters requesting information about how to leave the Episcopal Church. From January 1977 to the First Provincial Synod that met in Dallas, Texas on October 1978, there was something called ACNA (Anglican Church of North America). On May 1, 1977 there were ten or twelve priests meeting at Saint Mary’s of the Angels, in Hollywood, California, with retired Episcopal Bishop of Springfield, Illinois, the Rt. Reverend Father Albert Chambers. The priests at this meeting, who were to form the Diocese of the Holy Trinity, were as follows:
Father James O. Mote, Saint Mary’s, Denver
Father St. John Brown, Saint Mathis, Sun Valley
Father Ogden Miller, Our Savior, Los Angeles
Father John Clendenin, Holy Apostle, Glendale
Father John Barker and Elwood Trigg, St. Mary of the Angels
Canon Albert Dubois, American Church Union
Father Anthony Rasch, Blessed Sacrament
At Saint Mary’s in Denver about the second week of May, 1977 we had the visitation of the Right Rev. Father Albert Chambers to perform the 1st confirmation class since leaving the Episcopal Church. There were 9 to be confirmed and about 5 people to be received from the Roman Catholic Church. Solemn High Mass started at 6:30 p.m. and we had a marvelous potluck for about 225 people.
In June 1977, the Fellowship of Concerned Churchmen met at Saint Mary’s Church, Denver. This meeting lasted for two days and later met in Estes Park to plan the meeting in St. Louis, Missouri for the congress of Saint Louis in September of that year.
In July of 1977 the 1st meeting (synod) of the Diocese of the Holy Trinity met at Saint Mary’s Church, Denver, with Father John D. Barker presiding and 12 clergy and about 95 laity present. The basement hall was full. The discussion was about constitution and cannons and the upcoming meeting at Saint Louis.
On September 14-16, 1977 the fellowship of concerned churchmen held the great Congress of St. Louis. The meeting took place at the Chase Park Plaza Hotel at the same time the Diocese of Holy Trinity held their synod. It started with a solemn high mass with about 3,500 people in attendance. After mass we broke for dinner, then about 8 p.m. the main program started with Perry Laukhuff giving the opening speech. Other speakers were Dorothy Faber and Father George Clendenin. Father George Rutler, from the Church of Good Shepherd, Rosemont, PA, gave the keynote address. The best line in the speech was about the presiding Bishop of the Episcopal Church. The line went something like this: “He has a throne in Washington, D.C., a desk in New York City, and a bed in Connecticut.”
At this meeting the Diocese of the Holy Trinity had a booth, which was very busy. On Thursday, September 15, 1977, there were workshops and seminars all through the day. At 9 p.m. Mary Horning, Paula Pina, and Wayne Gill started to gather up the people from St. Mary’s Denver, and other people who were members of the Diocese of the Holy Trinity. At 11:30 p.m. a mass for the Holy Spirit started and the election of the first Bishop of the Diocese of the Holy Trinity was held. After only one ballot, Father James Orin Mote was elected Bishop. On Friday September 16, 1977 Father Mote was presented to the whole congress. At the same time the Affirmation of St. Louis was presented. When the 12 delegates from St. Mary’s returned to Denver there were 75 people from the church who greeted the plane. When Bishop Elect Father Mote entered the terminal there was a thunderous applause and the people gathered sung the Doxology. All who gathered went back to St. Mary’s Church for a reception celebrating the election of the new Bishop.
The Affirmation of St. Louis
The Continuation of Anglicanism
We affirm that the Church of our fathers, sustained by the most Holy Trinity, lives yet, and that we, being moved by the Holy Spirit to walk only in that way, are determined to continue in the Catholic Faith, Apostolic Order, Orthodox Worship and Evangelical Witness of the traditional Anglican Church, doing all things necessary for the continuance of the same. We are upheld and strengthened in this determination by the knowledge that many provinces and dioceses of the Anglican Communion have continued steadfast in the same Faith, Order, Worship and Witness, and that they continue to confine ordination to the priesthood and the episcopate to males. We rejoice in these facts and we affirm our solidarity with these provinces and dioceses.
The Dissolution of Anglican and Episcopal Church Structure
We affirm that the Anglican Church of Canada and the Protestant Episcopal Church in the United States of America, by their unlawful attempts to alter Faith, Order and Morality (especially in their General Synod of 1975 and General Convention of 1976), have departed from Christ's One, Holy, Catholic and Apostolic Church.
The Need to Continue Order in the Church
We affirm that all former ecclesiastical governments, being fundamentally impaired by the schismatic acts of lawless Councils, are of no effect among us, and that we must now reorder such godly discipline as we strengthen us in the continuation of our common life and witness.
The Invalidity of Schismatic Authority
We affirm that the claim of any such schismatic person or body to act against any Church member, clerical or lay, for his witness to the whole Faith is with no authority of Christ's true Church, and any such inhibition, deposition or discipline is without effect and is absolutely null and void.
The Need for Principles and a Constitution
We affirm that fundamental principles (doctrinal, moral, and constitutional) are necessary for the present, and that a Constitution (redressing the defects and abuses of our former governments) should be adopted, whereby the Church may be soundly continued.
The Continuation of Communion with Canterbury
We affirm our continued relations of communion with the See of Canterbury and all faithful parts of the Anglican Communion. [Note: Because of the action of General Synod of the Church of England, Parliament, and the Royal Assent, the College of Bishops of the Anglican Catholic Church is obliged no longer to count the See of Canterbury as a faithful part of the Anglican Communion.]
WHEREFORE, with a firm trust in Divine Providence, and before Almighty God and all the company of heaven, we solemnly affirm, covenant and declare that we, lawful and faithful members of the Anglican and Episcopal Churches, shall now and hereafter continue and be the unified continuing Anglican Church in North America, in true and valid succession thereto.
FUNDAMENTAL PRINCIPLES
In order to carry out these declarations, we set forth these fundamental Principles for our continued life and witness.
PREFACE:
In the firm conviction that "we shall be saved through the grace of the Lord Jesus Christ," and that "there is no other name under heaven given among men by which we must be saved," and acknowledging our duty to proclaim Christ's saving Truth to all peoples, nations and tongues, we declare our intention to hold fast the One, Holy, Catholic and Apostolic Faith of God.
We acknowledge that rule of faith laid down by St. Vincent of Lerins: "Let us hold that which has been believed everywhere, always and by all, for that is truly and properly Catholic."
I. PRINCIPLES OF DOCTRINE
1. The Nature of the Church.
We gather as people called by God to be faithful and obedient to Him. As the Royal Priestly People of God, the Church is called to be, in fact, the manifestation of Christ in and to the world. True religion is revealed to man by God. We cannot decide what is truth, but rather (in obedience) ought to receive, accept, cherish, defend and teach what God has given us. The Church is created by God, and is beyond the ultimate control of man.
The Church is the Body of Christ at work in the world. She is the society of the baptized called out from the world: In it, but not of it. As Christ's faithful Bride, she is different from the world and must not be influenced by it.
2. The Essentials of Truth and Order
We repudiate all deviation of departure from the Faith, in whole or in part, and bear witness to these essential principles of evangelical Truth and apostolic Order:
Holy Scriptures
The Holy Scriptures of the Old and New Testaments and the authentic record of God's revelation of Himself, His saving activity, and moral demands—a revelation valid for all men and all time.
The Creeds
The Nicene Creed as the authoritative summary of the chief articles of the Christian Faith, together with the "Apostles' Creed, and that known as the Creed of St. Athanasius to be "thoroughly received and believed" in the sense they have had always in the Catholic Church.
Tradition
The received Tradition of the Church and its teachings as set forth by "the ancient catholic bishops and doctors," and especially as defined by the Seven Ecumenical Councils of the undivided Church, to the exclusion of all errors, ancient and modern.
Sacraments
The Sacraments of Baptism, Confirmation, the Holy Eucharist, Holy Matrimony, Holy Orders, Penance and Unction of the Sick, as objective and effective signs of the continued presence and saving activity of Christ our Lord among His people and as His covenanted means for conveying His grace. In particular, we affirm the necessity of Baptism and the Holy Eucharist (where they may be had)—Baptism as incorporating us into Christ (with its completion in Confirmation as the "seal of the Holy Spirit"), and the Eucharist as the sacrifice which unites us to the all-sufficient Sacrifice of Christ on the Cross and the Sacrament in which He feeds us with His Body and Blood.
Holy Orders
The Holy Orders of bishops, priests and deacons as the perpetuation of Christ's gift of apostolic ministry to His Church, asserting the necessity of a bishop of apostolic succession (or priest ordained by such) as the celebrant of the Eucharist – these Orders consisting exclusively of men in accordance with Christ's Will and institution (as evidenced by the Scriptures), and the universal practice of the Catholic Church.
Deaconesses
The ancient office and ministry of Deaconesses as a lay vocation for women, affirming the need for proper encouragement of that office.
Duty of Bishops
Bishops as Apostles, Prophets, Evangelists, Shepherds and Teachers, as well as their duty (together with other clergy and the laity) to guard and defend the purity and integrity of the Church's Faith and Moral Teaching.
The Use of Other Formulae
In affirming these principles, we recognize that all Anglican statements of faith and liturgical formulae must be interpreted in accordance with them.
Incompetence of Church Bodies to Alter Truth
We disclaim any right or competence to suppress, alter or amend any of the ancient Ecumenical Creeds and definitions of Faith, to set aside or depart from Holy Scripture, or to alter or deviate from the essential pre-requisites of any Sacrament.
Unity with Other Believers
We declare our firm intention to seek and achieve full sacramental communion and visible unity with other Christians who "worship the Trinity in Unity, and Unity in Trinity," and who hold the Catholic and Apostolic Faith in accordance with the foregoing principles.
II. PRINCIPLES OF MORALITY
The conscience, as the inherent knowledge of right and wrong, cannot stand alone as a sovereign arbiter of morals. Every Christian is obligated to form his conscience by the Divine Moral Law and the Mind of Christ as revealed in Holy Scriptures, and by the teaching and Tradition of the Church. We hold that when the Christian conscience is thus properly informed and ruled, it must affirm the following moral principles:
Individual Responsibility
All people, individually and collectively, are responsible to their Creator for their acts, motives, thoughts and words, since "we must all appear before the judgment seat of Christ . . ."
Sanctity of Human Life
Every human being, from the time of his conception, is a creature and child of God, made in His image and likeness, an infinitely precious soul; and that the unjustifiable or inexcusable taking of life is always sinful.
Man's Duty to God
All people are bound by the dictates of the Natural Law and by the revealed Will of God, insofar as they can discern them.
Family Life
The God-given sacramental bond in marriage between one man and one woman is God's loving provision for procreation and family life, and sexual activity is to be practiced only within the bonds of Holy Matrimony.
Man as Sinner
We recognize that man, as inheritor of original sin, is "very far gone from original righteousness," and as a rebel against God's authority is liable to His righteous judgment.
Man and God's Grace
We recognize, too, that God loves His children and particularly has shown it forth in the redemptive work of our Lord Jesus Christ, and that man cannot be saved by any effort of his own, but by the Grace of God, through repentance and acceptance of God's forgiveness.
Christian's Duty to be Morals
We believe, therefore, it is the duty of the Church and her members to bear witness to Christian Morality, to follow it in their lives, and to reject the false standards of the world.
III. CONSTITUTIONAL PRINCIPLES
In the constitutional revision which must be undertaken, we recommend, for the consideration of continuing Anglicans, the following:
Retain the Best of Both Provinces
That the traditional and tested features of the Canadian and American ecclesiastical systems be retained and used in the administration of the continuing Church.
Selection of Bishops
That a non-political means for selection of bishops be devised.
Tripartite Synod
That the Church be generally governed by a Holy Synod of three branches (episcopal, clerical and lay), under the presidency of the Primate of the Church.
Scriptural Standards for the Ministry
That the apostolic and scriptural standards for the sacred Ministry be used for all orders of Ministers.
Concurrence of all Orders for Decisions
That the Constitution acknowledge the necessity of the concurrence of all branches of the Synod for decisions in all matters, and that extraordinary majorities be required for the favorable consideration of all matters of importance.
Re-establishment of Discipline
That the Church re-establish an effective permanent system of ecclesiastical courts for the defense of the Faith and the maintenance of discipline over all her members.
Constitutional Assembly to be Called
That our bishops shall call a Constitutional Assembly of lay and clerical representatives of dioceses and parishes to convene at the earliest appropriate time to draft a Constitution and Canons by which we may be unified and governed, with special reference to this Affirmation, and with due consideration to ancient Custom and the General Canon Law, and to the former law of our provinces.
Interim Action
In the meantime, trusting in the everlasting strength of God to carry us through all our trials, we commend all questions for decision to the proper authorities in each case: Episcopal, diocesan, and parochial, encouraging all the faithful to support our witness as subscribers to this Affirmation, and inviting all so doing to share our fellowship and the work of the Church.
IV. PRINCIPLES OF WORSHIP
Prayer Book--The Standard of Worship
In the continuing Anglican Church, the Book of Common Prayer is (and remains one work in two editions: The Canadian Book of 1962 and the American Book of 1928. Each is fully and equally authoritative. No other standard for worship exists.Certain Variances Permitted
For liturgical use, only the Book of Common Prayer and service books conforming to and incorporating it shall be used.
V. PRINCIPLES OF ACTION
Intercommunion with other Apostolic Churches
The continuing Anglicans remain in full communion with the See of Canterbury and with all other faithful parts of the Anglican Communion, and should actively seek similar relations with all other Apostolic and Catholic Churches, provided that agreement in the essentials of Faith and Order first be reached.
Non-Involvement with Non-Apostolic Groups
We recognize that the World Council of Churches, and many national and other Councils adhering to the World Council, are non-Apostolic, humanist and secular in purpose and practice, and that under such circumstances, we cannot be members of any of them. We also recognize that the Consultation of Church Union (COCU) and all other such schemes, being non-Apostolic and non-Catholic in their present concept and form, are unacceptable to us, and that we cannot be associated with any of them.
Need for Sound Theological Training
Re-establishment of spiritual, orthodox and scholarly theological education under episcopal supervision is imperative, and should be encouraged and promoted by all in authority; and learned and godly bishops, other clergy and lay people should undertake and carry on that work without delay.
Financial Affairs
The right of congregations to control of their temporalities should be firmly and constitutionally recognized and protected.
Administrative Matters
Administration should, we believe, be limited to the most simple and necessary acts, so that emphasis may be centered on worship, pastoral care, spiritual and moral soundness, personal good works, and missionary outreach, in response to God's love for us.
The Church as Witness to Truth
We recognize also that, as keepers of God's will and truth for man, we can and ought to witness to that will and truth against all manifest evils, remembering that we are as servants in the world, but God's servants first.
Pensions and Insurance
We recognize our immediate responsibility to provide for the establishment of sound pension and insurance programs for the protection of the stipendiary clergy and other Church Workers.
Legal Defense
We recognize the immediate need to coordinate legal resources, financial and professional, for the defense of congregations imperiled by their stand for the Faith, and commend this need most earnestly to the diocesan and parochial authorities.
Continuation, Not Innovation
In this gathering witness of Anglicans and Episcopalians, we continue to be what we are. We do nothing new. We form no new body, but continue as Anglicans and Episcopalians.
NOW, THEREFORE, deeply aware of our duty to all who love and believe the Faith of our Fathers, of our duty to God, who alone shall judge what we do, we make this Affirmation. Before God, we claim our Anglican/Episcopal inheritance, and proclaim the same to the whole Church, through Jesus Christ our Lord, to whom, with the Father and the Holy Ghost, be all honor and glory, world without end. Amen.
On Thursday, January 26, 1978, the Diocese of the Holy Trinity met for the synod of the consecration at St. Mary’s Church. The basement of the church was full of people. At that time the Diocese of the Holy Trinity consisted of 35 parishes. The running joke was that the Diocese of the Holy Trinity was coast to coast and border to border and all the ships at sea. On Saturday, January 28, 1978 at 10:30, on the feast of St. Thomas of Aquinas at Augustan Lutheran Church, the consecration for Bishops took place. The church was full and the overflow of people went downstairs and watched it on closed circuit television. Father Kent Boman sang the litany and Father George Rutler from the Church of Good Shepherd in Rosemont, PA, gave the sermon. The priests that were to consecrate the Bishop were: Rev. Canon Father James Orin Mote, Diocese of the Holy Trinity, Rev Father Robert Morse, Christ the King, Rev. Father Dale David Doren, Diocese of the Mid West, Rev. Father Peter Waterson, Diocese of the South. The co-consecrator were Right Rev. Father Albert Chambers retired Episcopal Bishop of Springfield, IL, Right Rev. Father Mark Pae of Korea, who was absent and sent a letter of consent, and the Third Bishop was Right Reverend Father Francisco J. Paghgkhan from the Philippines, Independent Catholic Church. The first one to be consecrated was Father Dale Doren, because he knew Bishop Mark Pae. Then Father Doren became Bishop; he was the substitute for Bishop Mark Pae. Then it was Father Mote, Father Morse, and then finally it was Father Waterson. After the service we all went over to the Marriott Hotel where lunch was served for about 2,000 or more people. The only sad note was that Bishop James O Mote’s brother, Richard, his sister-in- law, Joyce, and others could not attend because of inclement weather from the Midwest to the east coast.
On Sunday, January 29, 1978 the Right Reverend Father James O. Mote celebrated his first mass as the 1st Bishop of the Diocese of the Holy Trinity at St. Mary’s Church. In October 1978 we held the 1st Provincial Synod in Dallas, TX. The first four Bishops presided as the chairs of the synod. We then separated into groups by location: Diocese of the Holy Trinity, Diocese of the Mid West, Diocese of the Southeastern USA, Christ the King. We then chose the name “The Anglican Catholic Church”. The original Diocese of the Holy Trinity was Southern California, Arizona, New Mexico, Colorado, Utah, Wyoming, Montana, Idaho, Kansas, Missouri, Iowa, Indiana Oregon, and Washington State.
In 1978 Bishop Morse and Bishop Waterson had a disagreement about the minimum age of a Bishop to be considered for election. The canon states the minimum age to be 40 or 42. They wanted to lower it to be 35 or 37 years of age.
Another disagreement was about the sizes of the dioceses. The ACC wanted small dioceses, like they are now; however, Bishop Morse wanted to make large mega dioceses. The synod rejected them both and Bishop Morse and Bishop Waterson walked out.
From 1980 to 1987 the Diocese of the Holy Trinity consisted of Southern California, Colorado, Oregon, Washington State, New Mexico, Arizona, Wyoming, Montana, Idaho, and Alaska.
After the Mobile, Alabama 3rd Synod in October 1980, and before the 1982 IV provincial in Kansas City, there was another split in the Diocese of the Holy Trinity. At that time there was the Diocese of the Holy Trinity, Diocese of the Missouri Valley, Diocese of the South Mid-Atlantic States, Missionary Diocese of New England, and Diocese of Resurrection and D.N. O. The new Diocese was the Diocese of the Missouri Valley and they elected Reverend Father Louis Falk. The consecration took place on February 1981 in the city of Des Moines, IA. At the VI Synod in May 1983 the Diocese of the Holy Trinity at Saint Mary’s Magdalene of Orange, CA celebrated with a brand new church. After the mass when Bishop Mote consecrated the church at the reception, one of the ladies from Saint Mary’s Denver presented him with purple mouse ears and the parish Rector Rev. Anthony Rasch with scarlet colored mouse ears.
At that time we elected delegates for the October 5th Synod for the province originally scheduled for Milwaukee, Wisconsin but due to a change of plans was held at Orlando, FL.
In 1983 we held our 5th Provincial Synod in Orlando, FL. We elected Rt. Rev Father Louis Falk from Diocese of Missouri Valley to the 1st Metropolitan and Archbishop of the original provincial of the ACC.
In 1986, at the IX Synod, we met at Saint Luke in Laverne CA. It was a special synod because it was the last time we met as the Diocese of the Holy Trinity. After 1987 we would be the Diocese of the Holy Trinity and the Diocese of the Pacific and South West.
In 1987 at the 7th Provincial Synod the Diocese of the Holy Trinity split again to Diocese of the Holy Trinity and Diocese of the Pacific and South West. Diocese of the Holy Trinity consisted of Colorado, Wyoming, Montana, Utah and New Mexico. Diocese of the Pacific and South West consisted of Nevada, Southern California, Arizona, Oregon, Washington State, and Alaska.
Father Richard Willars was elected the 1st Bishop of the Dioceses of the Pacific and South West.
Also at the New Orleans Synod, Father Joseph Deyman was elected the 3rd and new Bishop of the Diocese of the Mid West. Father Daymen was consecrated on January 8, 1988 in Indianapolis, Indiana when Bishop Lewis moved to become the new Bishop of the South.
On January 28 1988 at Saint Mary’s of the Angles, Father Williars was consecrated the 1st Bishop of Dioceses of the Pacific and South West. It was a special event! The church was packed and the beautiful music was Mozart was played.
In 1989 the Diocese of the Holy Trinity and Saint Mary’s Church sponsored and hosted the 8th Provincial Synod. It was at the Raffles Hotel. The synod mass was held at Augustana Luther to celebrate eleven years of the consecration.
In 1991 Archbishop Falk resigned for personal reasons. We then elected Bishop William O. Lewis the 2nd Metropolitan and Archbishop of the ordinary ACC. This election was done at the 9th Provincial Synod in Charlotte, North Carolina.
At this time the Diocese of the Missouri Valley became the Diocese of the Great Plains. In 1992 Father James McNeeley became the Bishop of the Diocese of the Great Plains.
In 1994 we held an electoral synod at Blessed Sacrament in Casper, WY. It was not a success. We had 22 ballots and there was no one elected. Replacing Bishop Williars, who died in 1993, and chairing the synod was the Right Reverend Father David Seeland.
In August 1994 Bishop Mote left for West Palm Beach, FL. At the following meeting with the College of Bishops it was decided to combine the Diocese of the Holy Trinity with the Diocese of the Great Plains and it became the United Diocese of the Holy Trinity and Great Plains. Bishop Neeley became the Bishop of this new Diocese.
In 1995 we met at the 11th Synod in San Mateo, California. That was the first synod in 18 years that we did not have Bishop Mote represent the Diocese of the Holy Trinity.
In August 1997 at Holyrood Seminary there was a disagreement with the canons such that there was a split with the Diocese of the Pacific and South West, United Diocese of the Holy Trinity, and the Diocese of the Great Plains and others.
In September 1997 Archbishop Lewis died.
In October 1997, we had an electoral synod at the 12th provincial in Norfolk, Virginia. There we elected the Right Rev. Father Dean Michael Stevens to be the 3rd Metropolitan and Archbishop of the original province. Archbishop Stevens was from the Diocese of New Orleans.
Palm Sunday 1998 was a sad day because Archbishop Dean Michael Stevens died.
We were without a Metropolitan and Archbishop for about 18 months.
In October 1999 we held an electoral synod to replace the Most Right Reverend Father Dean Michael Stevens. The 13th Providential Synod took place in Indianapolis, Indiana where we elected the Right Reverend Father John T. Cahoon. Also at the 13th provincial was consideration for approval of the merger between Diocese of the Holy Trinity, Great Plains, and Diocese of the Pacific South West. This was the first time a merger was considered.
On October 5, 2001 Archbishop John T. Cahoon died.
In 2001 the 14th Provincial Synod was almost cancelled because of the attacks of 9-11 but it was decided to go ahead with the meeting. We met in Denver, CO for the 14th Provincial Synod. At this Synod we elected the Right Reverend Father Brother John Charles (John C. Vocker) to be the Metropolitan and Archbishop. Brother John Charles was from the Diocese of New Orleans.
The 14th Synod was also the second time for consideration for a merger of the Diocese of the Holy Trinity, Great Plains, and Diocese of the Pacific South West. In 2002 Father Scott was elected to be the next Bishop to replace Archbishop Cahoon, but sadly he died a month after his consecration.
When Brother John Charles was enthroned, we held the synod mass at a not so complete new building of the church of Saint Mary’s. It was still under construction. It was noted that the crowd that day was over capacity of the church, which holds 180 people. People were overflowing down the stairs to the basement in Mote Hall. Not since Bishop Chambers 1st visit had Saint Mary’s been so full.
In 2003 at the 15th Synod in New Orleans, LA the synod approved the merger between Diocese of the Holy Trinity, Great Plains, and Diocese of the Pacific and South West. This merged diocese was named The Diocese of the Holy Trinity.
The new Bishop consecrated for the Anglican Catholic Church was Reverend Father John Augustine of the Second Province. It was noted that this was the first Provincial Synod not attended by Bishop Mote in 25 years. He was greatly missed.
At the next College of Bishops meeting, The Right Reverend Father William McClean was named Episcopal Visitor for the Diocese of the Holy Trinity. Bishop McClean replaced Bishop Scott who died in 2002.
For the first time in ten years the Diocese of the Holy Trinity held an electoral synod in May 2004 at the XXVII Synod. This synod was held at St. Matthews in Newport Beach, CA. After many ballots there was not a conclusive election. Bishop McClean, of The Diocese of Mid- Atlantic States, presided as the chairman of the synod.
In May 2005, at the XXVIII Synod, we elected the delegates for the first time as the re-united Diocese of the Holy Trinity.
In the fall of 2005 the Most Right Reverend Father Brother John Charles submitted his resignation to the College of Bishops, with regrets the College accepted.
Brother John Charles returned to his homeland down under (Australia). We will miss him very much, especially his sense of humor.
In October 2005 we held an electoral synod for a new Archbishop, which was the 15th Synod in Grand Rapids, Michigan. We elected the Right Reverend Father Mark Haverland from the Diocese of the South.
The enthronement was held at Saint Paul’s Church. This was the second Provincial Synod Bishop Mote missed.
On April 29, 2006 we lost a very, very good friend to the Anglican Catholic Church: The Right Reverend Father James Orin Mote died in Indianapolis, Indiana at the age of 84.
At the XXIX Synod, on May 1, 2006, we met at Saint Mary Magdalene in Orange, CA, with Bishop McClean as the Episcopal Visitor and Bishop D. Presley Hutchens, Visitor. Bishop Hutchens became the Bishop when Archbishop Brother John Charles resigned and returned to Australia.
At the next college of Bishops, the Right Reverend Father D. Presley Hutchens from the Diocese of New Orleans became the Episcopal Visitor.
In May 2007 the Diocese of the Holy Trinity celebrated its 30th anniversary. The celebration was at Saint Matthew’s Parrish in Newport Beach, California. Bishop Hutchens presided as the chair of the synod.
In the fall of 2007 we had another celebration: The 30th anniversary of the Congress of St. Louis and the Affirmation of St. Louis.
Faithfully Submitted,
Michael Keith Moore
Dedicated to the memory of my friend and my Brother in Christ, my favorite bridge partner, Right Reverend Father James Orin Mote.
In Memory Of:
Most Right Reverend Father William D. Lewis, II Metropolitan and Archbishop, Diocese of the South
Most Right Reverend Father Dean Michael Stevens III, Diocese of New Orleans
Most Right Reverend Father John T. Cahoon IV, Diocese of the Mid-Atlantic States
Right Reverend Father Harry B. Scott, Diocese of the Mid-Atlantic States
Right Reverend Father Richard Willars, Diocese of the Pacific and Southwest
Right Reverend Father Joseph Deyman, Diocese of the Midwest
Reverend Canon John McCamey, Prolocutor of the House of Clergy, and Dean for the
Diocese of the Holy Trinity
And the Honor and Glory to Almighty God To:
Most Right Reverend, Brother John Charles, V, Metropolitan and Archbishop, Diocese of New Orleans
Most Right Reverend Mark D. Haverland, VI, Metropolitan and Archbishop, Diocese of the South
Right Reverend William McClean, Bishop Diocese of Mid-Atlantic States
Right Reverend D. Presley Hutchens, Diocese of New Orleans
Right Reverend Father Stanley F. Lazarczyk, Assistant Bishop of the South and Retired
Bishop of Diocese of the Resurrection
Reverend Father Dewitt F. Truitt, Rector of Saint Mary’s Church, Denver
Reverend Canon Philip A. Nevels, Canon of the Diocese of the Holy Trinity, and Curate
Emeritus of Saint Mary’s Church, Denver
