Catholic Anglican Bishop

By Revd Sandro B. Sampaio
Traditional Presbyterian Church

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The Catholic Anglican Diocese of Brazil, by its Diocesan Bishop, heard the Presbiteral Council, due of significant ecclesiastical estrangement and not agreeing with certain administrative, discipline and theological procedures of certain denominations said “continuing Anglican” in Brazil, some joined with the movement known for “Causa Comum”, clarify to public that doesn't maintain any communion eclesial with the following jurisdictions:

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By Rui Costa Barbosa
Bishop of Catholic Anglican Church of Brazil

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By Rui Costa Barbosa
Bishop of the Catholic Anglican Church of Brazil

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By Rui Costa Barbosa
Bishop of the Catholic Anglican Church

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by Rui Costa Barbosa
Bishop of Catholic Anglican Church of Brazil

Days ago I was criticized by being Calvinist and Anglo-Catholic. Then I remembered the question that serves as title of this reflection. Who, after all, can be Calvinist? Some non-informed people thinks that the Calvinism is a sect, something capable to remove of the route of the salvation the impenitent that to it adheres; that is incompatible with certain denominations. Those absurdities generally come of who doesn't have any knowledge about what has been stipulated to call in the theological field of “Calvinism”. Of who was never devoted to know the life and the great theologian's John Calvin work. Something of the type: I didn't read and I didn't like.

Calvin is considered with Martin Luther one of the largest reformers of the church. Of great erudition and full knowledge of the biblical languages, he was outstanding political and also published works in the area of the public education. His largest contribution was without doubt a well-known theological treatise called "Institutions of The Christian Religion ". That extensive work covers practically the whole Bible, being constituted in one of the most exhaustive works in every time in the religious field, by a unique person.

Calvin had a follower, Arminius, that more ahead diverged of the master in some points of his theology. Those points became well-known for the English acronym “TULIP", each one of the letters of the word referring to one of the five divergent points between Calvin and Arminius. Of the whole extensive theological systemization that represents the legacy of Calvin, those points should not be so important. In fact who knows a little of the work of Calvin is confronted with a system absolutely biblical, whose core is the wonderful doctrine of the sovereignty of God on all the things, and not the doctrine of the predestination, with which the incautious ones relate directly the contribution of Calvin, reducing it at an intolerable level. What I want to say is that the doctrines of the election and of the predestination they are consequences and not cause of the doctrine of the divine sovereignty.

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