ABC You and Me...

ABC: What's all this about a "Personal Ordinariate"? How dumb is that? I'm supposed to really tell you off for that one.

B16: Chust smile for ze cameras pliss. Ve only haff twenty minutes.

ABC: Twenty minutes!! I come all this way and sit around in a Pizzeria on the Pio Borgo all day Friday and all I get is twenty minutes?

B16: Don't vorry. It von't take me zat long to tell you vat I need to say.

Food for Thought

This is from one of those inspirational round robin emails. I don't know if the statistics are real, but it makes you think...

If  you have food in the refrigerator, clothes on your back, a  roof  overhead and a place to sleep you are richer than 75% of this world.

If  you have money in the bank, in your wallet, and spare change in a dish,  you are among the top  8% of the world's wealthy.


And  if you get this on your own computer, you are part of the 1% in the  world who has that opportunity.

If you woke up this morning with more health than illness .. .  You are more blessed than the many who will not even survive this day.


If you have never experienced the fear in battle, the loneliness of  imprisonment, the agony of torture, or the pangs of starvation ... You  are ahead of 700 million people in the world.


If you can attend a church without the fear of harassment, arrest, torture or death you  are envied by, and more  blessed than, three billion people in the  world.

An Answer to the Archbishop from 1935

What's true is always true. Sub Tuum has an essay written in 1935 that answers the ABC. Go here. Jeffrey Steel comments on the Archbishop's speech and Anglican ecclesiology here.

Obstacles to Unity

When challenged that women's ordination and homosexual  marriage were grave obstacles to unity between Catholics and Anglicans, an Anglican priest countered by saying, "Let's not forget the obstacles to unity of the dogmas of the Immaculate Conception and Papal Infallibility."

At first this seems a reasonable response for the Catholic Church does indeed demand assent to these two doctrines which many Protestants either deny completely or wish were mere pious opinions. But can we really compare the issues of homosexual marriage and women's ordination with the dogmas of the Immaculate Conception and Papal Infallibility? I think not, but before I discuss them in particular it is worth thinking for a moment about what we mean by 'church unity.'

Catholics do not mean by 'church unity' simply the reconciliation of two estranged groups. Neither do we mean the kind of 'shared communion' and 'recognition of ministries' that has been achieved between Anglicans and Lutherans. We mean something more than that.

When we say 'unity' we mean formal, visible unity between previously estranged  individuals and groups, but we believe that unity is not found through concordats, treaties and carefully negotiated settlements. Instead we are united together in the same faith. We are united in the fullness of the historic Christian faith. We are united together in the apostolic faith. We are united together in the fullness of the same faith once delivered to the apostles. It is the sharing in the fullness of this same faith that provides our unity. We do not just desire unity of form while tolerating diversity of doctrine. We believe true unity is unity of form and doctrine.

This is very different than the mutual tolerance of different opinions that the Anglicans speak of when they think of unity. It surprises me, therefore that theologian with the breadth of learning and intelligence of the present Archbishop of Canterbury should attempt to recommend this rather shallow understanding of church unity to Catholics. The Catholic understanding of Church unity is far more profound and organic than a mere confederation of contradictions--which is the Anglican muddle model.

This brings me to these two particular doctrines of the Immaculate Conception and Papal Infallibility. Catholics understand these two doctrines to be central to the fullness of the Christian gospel, and see them clearly set out in the gospel itself. That they were defined later is only evidence that it was only in later days that the doctrines were doubted, and therefore needed to be defended and defined.

The Immaculate Conception is there in the realization that the Blessed Virgin was 'full of grace.' If sin is the lack of God's glory, ("all have sinned and fallen short of the glory of God") and grace is the gift of God's glory, then Mary who was full of grace was also empty of sin. It only remains to ask when that sinlessness began and we conclude that it began when her life began. Thus, even if one disagrees with this interpretation, it is at least arguable that the doctrine of the Immaculate Conception is folded not only into the gospels itself, but into a coherent and complete understanding of the doctrine of the Incarnation. It is, if you like, part of the original deposit of the faith.

Can this be said or even argued about the issue of homosexual marriage? No. This is a radical departure from every strain of Christian and Hebrew moral teaching at all times and in all places. It is impossible to argue that homosexual marriage is even a permissible part of universal and primitive Christian teaching.

Similarly, Papal Infallibility is folded neatly into Christ's commission to Peter: "You are Peter and on this Rock I will build my Church and the gates of hell will not prevail against it." It is arguable, and part of ancient and continuous Christian tradition that this verse not only establishes the Petrine Primacy, but also it's implicit infallibility: "The gates of hell will not prevail against it." Again, while one may disagree with this interpretation, it is impossible to disagree with the historical fact that this  is an interpretation held by most Christians at most times in most places down through the ages. Therefore, like the doctrine of the Immaculate Conception, it is a stepping stone to a profound unity in the church --not just a handshake with neighbors, but a way in to a deep sharing in the fullness of the faith.

We need to contrast this, like the contrast with homosexual marriage, with women's ordination. This too, is a radical break from the whole Hebrew-Christian tradition. It is not part of the core of the gospel, it is not part of the ancient tradition. It is not part of the continued tradition, and any interpretations of the Scriptures or theological justifications for this innovation are novelties.

We can see  therefore that the doctrines of the Immaculate Conception and Papal Infallibility take us deeper into the core of the gospel and the ancient tradition whereas homosexual marriage and women's ordination are a radical rupture with the same.

Consequently, while it may appear that the four issues are obstacles, in fact the first two are actually stepping stones to unity. The second two are stumbling blocks.

Chust for Nice

Monastery on Mt Athos.
Go here for a National Geographic article on the Holy
Mountain and a good photo essay.

Cracks in the Foundation

It's been observed that the gap between the Anglican Church and Catholicism is not wide but deep. The Archbishop of Canterbury's speech at the Gregorian Pontifical University uncovered the real depth of the divide.

The Archbishop defended women's ordination and argued that more unites the two churches than divides them. He said issuess that are not of the 'first order' should not be points of division and he suggested that the Anglican communion, with its sharp internal differences on issues such as homosexuality, could offer a model for other Christian churches. The Anglicans, he argued, show that unity is possible despite such doctrinal disagreements. He argued that Christians are bound together by ties that are stronger than their disputes, and suggested that Christian unity could be achieved by, in effect, agreeing to disagree, in order to "maintain a degree of undoubtedly impaired communion."

This is all very Anglican, and it reveals the genetic code of Anglicanism. The genetic code is written in the Elizabethan Settlement. This is the legislation under Queen Elizabeth the first that established the Church of England as a relativist rather than a dogmatic institution. To put it in simple terms, the Elizabethan Settlement allowed Anglicans a measure of freedom to be 'Catholic' or 'Protestant' in their attitudes as long as they remained loyal to the Queen. This latitude of attitudes became the founding principle of Anglicanism and tolerance became the primary virtue. Dogma became suspect and relativism became the default setting.

The 'impaired, but real communion' which the Archbishop pleads for is the way Anglicanism has always existed. The present crisis in Anglicanism is simply testing the principle to its utmost. Catholics should understand that what they perceive as fuzzy, compromising wishy washiness is actually considered by Anglicans to be the primary virtue of their religion. In his speech in Rome yesterday the Archbishop was simply offering the Anglican Way (which he believes to be the best way) as a way forward for the whole church.

There is, of course, a name for the Anglican position. Those who love long words will love it. It is called 'Latitudinarianism.' This is the belief that unity of form in religion is to be preferred above all things and that unity of doctrine may be sacrificed to achieve the unity of form. The opposite of Latitudinarianism is Sectarianism. This is the belief that unity of doctrine is more important than unity of form. Sectarians therefore divide into groups with others who believe the same way they do and therefore they sacrifice unity of form for unity of belief.

Cardinal Newman wrote on this, saying that only an infallible authority could guarantee both unity of form and unity of belief. Sectarians have a dogmatic church that is not isolated. Latitudinarians have a united church that is not dogmatic. Only with an agreed infallilble authority which is the focus of unity and the arbiter of belief can we have a church that is both dogmatic and unified.

The Archbishop, in his well meaning speech, is only offering the Catholic Church his own latitudinarian vision. For Catholics this is as insufficient as the Sectarian solution. After the Archbishop's speech we see again the deep philosophical divide between Catholicism and Anglicanism.

It is a divide that can only be crossed with a bridge, and we must remember the word that means 'builder of bridges': It's 'Pontiff'.

Forced Abortion on Teenager

This article from CNA follows the developing story of abortionist Abraham Alberto Hodari in Michigan. It's a pretty gruesome tale. Learn more about Hodari here and here's a list of his botched abortions.

He's being sued by an African American woman who was only eighteen at the time of her encounter with him. She says she changed her mind about the abortion, but Hodari and his assistant held her down, held their hand over her mouth and continued with the abortion.

Now what I wonder is, where are all the feminists in the mainstream media? Shouldn't they be at the front of the line to bring this monster to justice? Isn't this a perfect example of male violence towards women? Why isn't this hitting the mainstream press? I've searched and there seems to be only one women's website that has brought this man's horrific record to light. If you have the courage, go here and read the horror stories: teenagers' insides punctured and wounded with reproductive organs ruined for life. Late term babies born alive with horrific injuries after botched saline solution poisonings, multiple examples of terrible medical malpractice, abortions performed on girls who were not pregnant leaving them wounded and scarred. The worst stories are of two teenaged girls who actually died at Hodari's hands. Both were well on in pregnancy. Both died without their parents even knowing they were pregnant, much less going for an abortion.

Why does the mainstream media give Hodari a pass? Why aren't this monster's crimes broadcast across the headlines? Because he's an abortionist and because the mainstream media are pro abortion, and that means they can choose to ignore violence against women, violence against blacks, violence against children, violence against teenaged girls and violence against the poor.

An abortionist can do no wrong remember?

The Vicar on Rowan's Big Adventure

Guest blogger, The Rev'd Humphrey Blytherington is Vicar of St Hilda's, Little Snoring with All Saints, Great Snoring. He is a graduate of Plymouth University. He completed his studies for the ministry at Latimer Hall, Durham. He is married to Daphne and enjoys home brewing, model railroading and is an avid member of the Great Snoring Morris Dancers

I say lads, let's have a round of drinks to toast our courageous Archbishop of Canterbury. It's about time someone stands up to the Romans! No sooner did the Pope attack our church and Dr Williams heads off to the Pope's HQ to talk to the top man himself and give him the what ho.

I haven't had such cheering news for a long time. Yes indeed, as that jolly gal Ruth Gledhill said at The Times, the Archbishop has hit back and hit hard. I know it's not the done thing nowadays to knock the Roman Catholics, but one has to defend oneself, and after the Pope blatantly tried to steal our sheep it's a good thing the Archbishop has stood his ground.

You know sometimes our friends in the Roman church like to criticize us because they think we seem a bit woolly in our beliefs, but I myself don't see any harm in that. The Church of England has never been a dogmatic church as such, and I don't see why we ought to start now. The truth of the matter is that we make room for everyone. All are welcome in the C of E. Used to call it the Church of Everybody when in the old days. In fact, when I was doing my national service the drill sergeant used to call us to march to the chapel on Sundays by saying, "Everyone to the C of E except for Catholics and the mentally insane!" Never failed to raise a chortle I can tell you.

But that's my point. We don't exclude anyone, and let's face it did Jesus exclude anyone from the Last Supper? No. He invited all of his twelve apostles--even that rascal Judas. After all didn't Our Lord himself say, "Broad is the way?" Well as a broad churchman I've always taken comfort in that.

The problem with the Roman Catholics is that they're exclusive. They're always telling people "you're out" rather than "you're in." I mean to say, think of this latest adventure of theirs...the Pope is pushing even more people out of his church. As Lavinia was saying just the other day at the Clergy Fellowship Gathering, "He's pushing out all the homosexuals and women." Then he has the gall to dress up the whole exercise as some sort of 'church unity' attempt.

Well, now Dr Williams has given the Pope in Rome one or two things to think about. I wouldn't be at all surprised to see a turnaround in the years to come. Very quietly the Romans will let drop their strong language about lady priests and you'll see them coming around to our way of thinking. After all, we were the first to step out and put the prayers and the Bible in English, and sure enough, it took them four hundred years, but eventually the Romans did the same.

Then we started singing jolly new songs like "Shine Jesus Shine"and now they very happily sing them too. As Dr Williams has said, "The underlying sense of unitive cohesion may be said to transcend the temporal items of divisive fissiparousness and shouldn't the overarching principles be considered as it were indicative of a more foundational sharing than is otherwise at times implied by liturgical distinctives?"

Couldn't have put it more clearly myself. Three cheers for the Archbishop finally taking the lead.

Now Colin, I don't much like your tone. It's all very well saying, "Mrs. Vicar hasn't followed your lead has she Vicar?" I've told you before Daphne is staying with her cousin Eileen in the Midlands. The poor woman's going through a rough patch and Daphne's there with a bit of TLC and the odd cup of tea. Not sure exactly when she's coming back, but in the meantime I don't mind batching it. Lavinia and Georgie have been a couple of bricks. Absolutely spiffing! Last night they brought around a jolly nice quiche with some lentil soup and elderberry wine. I must admit the lentil soup has produced a few rumbles down south, but otherwise it was a splendid supper.

Well, lads, I must dash. Lavinia's got me lined up to attend some sort of play reading at that women's book club she runs over at the Swan and Stubble. Play's called the Virginia Monologues or something of that sort. Sounds interesting. It's from across the pond, so I 'spect it's a historic piece about the first settlers in Virginia.

Mr Williams Goes to Rome

Archbishop Rowan Williams is in Rome to give a speech at the Gregorian Pontifical University and he meets with the Pope on Saturday. I'd like to see a copy of the whole speech, but it seems he downplayed the importance of the new Apostolic Constitution, stuck up for women's ordination and asked "Which way Ecumenism?"

The Times reports on the Archbishop of Canterbury's speech in Rome here. Ruth Gledhill--the paper's religion correspondent, always manages to report on Anglican-Catholic relations with a kind of schoolgirl drama that never fails to entertain. When the announcement of the new Apostolic Constitution was made last month, her breathless headline was "Pope drives his tanks onto Lambeth Palace Lawn" Today she writes, "The Archbishop of Canterbury has mounted a direct challenge to the Roman Catholic Church's stance against the ordination of women priests." The Daily Telegraph has a more objective and clearly written report on the Archbishop's speech here. The Guardian reports here saying that the Archbishop challenged the Catholic Church to accept women bishops.

Ruth Gledhill says his speech was a  "direct challenge" You have to give it to the English. They never fail to inflate their own importance. Ruth Gledhill should remember that from the Catholic perspective the Church of England is an interesting, but small player in the world ecclesial scene. While the Vatican listens carefully and respectfully to the Archbishop of Canterbury we mustn't imagine for a moment that his words will be taken for more than they're worth...that is if they can be understood in the first place.

As usual he speaks in that strangely obtuse and fuzzy language of the Anglican theologian..."I think that in some way I would wish to propse that it might be said that in a manner of speaking it could be asserted that among many views, of course not to say that one might be more as it were 'correct' than another, nevertheless it might be possible to say that one believes (if 'belief' is a category that is possible in the modern world) that some might wish to propose in a way that does not, of course, negate the opposite....."

Here are some of his quotes: On the new Anglican Ordinariate: "It does not build in any formal recognition of existing ministries or units of oversight or methods of independent decision-making, but remains at the level of spiritual and liturgical culture," What on earth does that mean? Did he read the Apostolic Constitution? That's exactly what it does--it recognizes previous ministries and grants the ordinary his own independent level of decision making.

On the ways Anglicans muddle through their divisions and dissent he actually seemed to be recommending the Anglican Church as a model of muddle. . "Is it nonsense to think that holding on to a limited but real common life and mutual acknowledgement of integrity might be worth working for within the Anglican family? And if it can be managed within the Anglican family, is this a possible model for the wider ecumenical scene?" Uhh. Can anyone offer a translation into simple language? I think he's saying, "We Anglicans like each other even though we disagree and we think you ought to too."

He went on to say, "I want to propose that we now need urgent clarification of whether these continuing points of tension or difference imply in any way that the substantive theological convergence is less solid than it appears, so that we must still hold back from fuller levels of recognition of ministries or fuller sacramental fellowship," Sorry ABC, you lost me. I think he's saying, "So tell me Benedict, are you saying that the ecumenical game is over? You're not really going to allow intercommunion with us and say our orders are valid after all?"

About not ordaining women the scholarly Archbishop said, "For many Anglicans, not ordaining women has a possible unwelcome implication about the difference between baptised men and baptised women," Any idea at all what that means? I think he's saying, "We think if you don't ordain women you think they're second class citizens and that's not nice."

From what I gleaned from the report on the Archbishop's speech, what is really revealed is the depth of his blindness about the real situation between the churches. Can it be that even now he is defending women's ordination and therefore women's elevation to the episcopate? He may defend it in his own backyard, but is it possible that he really thinks the Catholic church has not decided on this? Does he honestly think the Pope is going to say, "Errm. I guess we flubbed on that one. For you guys it is obviously working really well. I mean your church is going from glory to glory. Is it too late to jump on the bandwagon?"

It seems that beneath all the fuzziness that Rowan Williams may really be calling for the Vatican to speak even more clearly. I sense that beneath the bluster and obfuscation and diplomatic and academic speak that the Archbishop is saying, "Let's be clear. Is there a future in this ecumenical stuff or not?"

If he is, I hope Rome will grant him the clarification that he longs for.

My Latest on TimesOnline

Here's my latest piece for the online edition of The Times of London. I have been asked to provide a regular column on their faith page, so I'll be writing on American faith matters once a month.

Rev Lav

You know Rev Lav--the lady curate in the next door parish to Humphrey Blytherington? I found her photo online, and I think she may be a guest blogger soon...

Sorry no posts recently. I'm a bit blogged out. I've also been writing an awful lot for other websites and papers and have done lots of radio spots on the Apostolic Constitution.

Spats

Some of the criticism of the new Apostolic Constitution has been bitter. Liberal critics have attacked Pope Benedict for undermining ecumenical discussions. They say he has pulled the plug and insulted the Anglicans.

Why doesn't anyone point out that the Anglicans have been sabotaging the ecumenical effort since the mid 1970s. When the Episcopal Church of the USA was voting for women priests the Catholic Church said diplomatically, "Please don't do this as it will present a new obstacle on the path to Christian Unity." They went ahead. The list goes on. Virtually every five years since then there has been another scandal, another crisis vote, another issue and Holy Mother church has endured another slap in the face from the Anglicans.

Time and again the Catholic ecumenical partners have gone back for another dialogue, another meeting, and another conference. Time and again the Catholics partners have spoken clearly and passionately about Christian unity and over and over again the Anglicans have disregarded the Catholic position and done the thing anyway.

Now when Rome responds with a new initiative it is Rome who is blamed for being difficult??

Can somebody help me here? Am I missing something? While the Anglicans continue to muddle and moan and talk and debate their own conflicts the Holy See comes up with an astounding, positive and creative  way forward for Catholic-minded Anglicans.

I hope and pray that the Church of England and Episcopal Church will finally use some, compassion and common sense. They should 'let my people go.' Williams and Schori--let the Anglo Catholics take advantage of this offer. Bid them farewell (or even good riddance if you must) but let them go, and why not work out an agreement whereby they can continue to worship in their churches. You own them if you must, but lease them to the Anglo Catholics. You won't be wanting all those church buildings. Often those Anglo Catholic Churches are in the bad part of town anyway. You don't want to worship there. Let them have 'em, and if they can't have those, then let them have some other buildings you don't want. Count up the cost of the lawsuits, the time, the expense the hard feelings, and cut your losses.

Personal Ordinariate Posts Archive

There is now a link in the left side bar so readers can access all my posts on the Personal Ordinariate. If you have Anglican readers to your own blogs please add a link. I think it is important at this stage for our Anglican brothers and sisters to have access to as much informatino as possible.

The Anglican Bridge

What are the wider implications of the new Apostolic Constitution Anglicanorum coetibus? Firstly, we should consider the effect on ecumenism. It is a popular past time to throw dirt at ecumenism. Catholic triumphalists trumpet the truth of the Catholic faith and denigrate discussions with Protestants. They point out the false premise, the artifical cameraderie, and the fickleness of our ecumenical partners.Its true that the ecumenical movement is not without its faults, but it is also not without its accomplishments. Through the ecumenical movement Catholics and Protestants really have learned from one another. Progress has been made in many ways that has trickled down to the popular level.

People are saying that the old ecumenism is over. In a sense this is right. Through the new Apostolic Constitution Rome is following up her warnings with action. For over a decade now the Vatican has had a consistent message to the Anglican Church, and the message can be summed up as, "Please don't do that. It puts yet another obstacle in the path of Christian unity." Time and again the Anglicans have gone ahead anyway. They've gone ahead with women priests, with women bishops, with ordination of homosexuals, homosexual 'marriage' etc. etc. Now Rome has acted and with Anglicanorum coetibus, directed the ecumenical journey in a radical new direction. No doubt the old style ecumenical meetings will continue, but they will lack urgency. The partners will lack motivation. It is as if the Catholic Church has sent a butler with a bell into the hall where the pre prandial cocktail party was going on to announce that dinner is served. The drinks are over. Dinner time has begun. Are you coming in to dinner or not? You may stay and chat over drinks if you like, but what's the point?

While the old ecumenism may be over I prefer to think instead that the ecumenical journey has reached an important and unexpected milestone. The ecumenical adventure may actually be far more exciting in the future than the journey so far.  We are focussed on the troubles within Anglicanism, and we sometimes forget that the rest of Protestantism is struggling with the same conflicts. It is said that 'where Anglicanism goes the rest of the Protestants soon follow." The Lutherans, Methodists, Baptists and free Evangelicals are all battling over the same issues of modernist theology and relativist morality. What will happen to them?

I  believe that the new Anglican Ordinariate will eventually become a bridge into full communion with the historic Church for Protestants of many different backgrounds. Many Catholics do not realize that there are large numbers of Evangelical Christians who look very longingly at the historic liturgical churches. They hold to the historic faith, but they want to belong to a historic church. They admire Catholic liturgy and spirituality. They admire the global reach of the Catholic faith. They admire the Pope and the modern Catholic saints. However, for many of them the step into the Catholic Church is still a step too far.

If the Anglican Ordinariate can include 'broad church Anglicans' as well as Anglo Catholics, then these other Protestants may also find a way to 'come home to Rome.' Of course they will need to be catechized. They will need to accept the whole of the Catholic faith, but they will find it easier to do that within an Anglican setting.

Therefore, what the ordinariate will really provide is not only a bridge across the Tiber for Anglicans, but an Anglican bridge across the Tiber for many others of our separated brethren.

Homily for 33 Week in Ordinary Time

Only one week in the Sermons Series on the Seven Sacraments for Holy Orders and Extreme Unction. Here is yesterday's sermon on Anointing.

Homily for 32 Sunday in Ordinary Time

I've run out of time for my sermons on the seven sacraments. No time for three weeks each. So here is the sermon from the Sunday before last on Holy Orders.

Mark Shea on Catholic Inventions

Check out Mark's blog for a quote from his excellent series of books on the Blessed Virgin. He discusses the list of 'Catholic inventions' which circulates on the anti Catholic parts of the blogosphere, and critiques it. I especially like the silly list that a friend of his compiled of 'Evangelical inventions.'

Deacon Jack Sullivan at Newman's Oratory

NLM has great photos and the full story of Deacon Jack Sullivan's visit to Birmingham, England. This photo shows Jack assisting at Mass in Newman's private chapel. At the Oratory they have preserved Newman's room just as it was the day he died.

It is pretty amazing how so many spiritually significant things are coming together at the moment regarding England: the Pope's visit in the Spring, the pilgrimage of the relics of Therese, the Apostolic Constitution, the beatification of Newman, the visit of Jack Sullivan. It does seem that all the stops are being pulled out on earth and in heaven for the conversion of England.

Why does it matter? It's easy to write England off as a spent force, an empty Empire and a morally degraded civilization. What is moving and impressive about Pope Benedict is that he is not giving up on Europe. He's still in the fight. The way England goes is important for the rest of the world because English is the world's language and the influence of the former British Empire--especially in the developing world is still strong. Maybe in cultural and global terms--spiritually speaking--England is the key to a wider conversion that is needed.

I'd love to lead a pilgrimage to holy sites in England, including a Newman tour. Anybody interested?

Interview with Fr. Eric Bergman

Fr Eric Bergman is a graduate of Yale Divinity School. A ‘cradle Episcopalian’, he was ordained as an Episcopal priest in 1997. In 2005, along with fifty of his parishioners, he was received into full communion with the Catholic Church. Married to Kristina, and father of six children, Eric was ordained as a Catholic priest under the Pastoral Provision in April, 2007. He is now the Chaplain to the St Thomas More Society--one of nine Anglican Use communities in the United States.

DL: Eric, we first me in the Fall of 2006 when we were both completing our studies to be ordained into the Catholic Church. What has happened since then?

EB: I was ordained priest in April 2007 and began to celebrate daily Mass for the people of my community who had been received in 2005.

DL: How did your people receive the sacraments before you were ordained?

EB: The Bishop of Scranton appointed six priests to learn the Anglican Use liturgy and they celebrated Mass for us every Sunday.

DL: Why is your group called The St. Thomas More Society?

EB: We took our patron because he made great sacrifices to remain loyal to the Holy See, and we are not yet established as an Anglican Use parish. Should an Ordinariate be established we anticipate being one of the first parishes to be erected.

DL: How many of your parishioners came across with you?

EB: Sixty five people from my Episcopal parish left with me. Fifty were received ten months after we left. Fifteen had to wait while their marriages were regularized. Since that time we have reconciled another fifteen people from various Episcopal parishes.

DL: What process of reception did you and your people experience?

EB: The Bishop of Scranton appointed Fr Charles Connor to catechize us. Then each person had a chance to discuss his decision individually with a Catholic priest. We then made our professions of faith and were received as a group on All Hallow’s Eve 2005. 

DL: Do you think in the future Anglican priests and people will need to go through the same process that you went through?

EB: Even when the Ordinariate is established, there will be a catechetical process for the people, and the process of preparing candidates for ordination will be much the same as it is now under the Pastoral Provision.

DL: In other words, the priests will have to be examined and selected on a case by case  basis?

EB: Yes. The world of Anglicanism is very varied. Some men’s education will be more than adequate. Others may have to return to seminary. Others may have to ‘brush up’ on some subjects where their training was lacking. Also, married men will have their dossier presented to Rome asking for a dispensation from the discipline of clerical celibacy, and all that takes time. Remember, though, that during this process the church will provide pastoral care and sacraments to the faithful while their priest prepares for ordination.

DL: It sounds complicated.

EB: That’s how it looks now, but in the future, instead of men dealing with different bishops around the country with different experiences of Anglicans and the Pastoral Provision, those who wish to enter the Ordinariate will have one man, the Ordinary, himself a former Anglican priest, who will be their advocate and mentor. 

DL: Did you and your people have to walk away from your Episcopal church property?

EB: Yes, we left everything, and those who are contemplating this move must have an apostolic attitude in which they must be willing to leave everything to follow Jesus. 

DL: So where did you worship? Where did you live?

EB: The Diocese of Scranton sheltered our people for worship in a local parish church. After I was ordained the Diocese provided housing. The Church was very generous in their welcome. For our part, the people of the St Thomas More Society have made very generous sacrifices to make this happen. They take tithing seriously, and the diocese responded to our sacrifices with generosity. Now we occupy an underused church in Scranton.

DL: What you and your people have done will probably be a model for others. When you took this step of faith did you have any idea that others might follow your example?

EB: We hoped it might be so, but we didn’t think that the structure that has now been created would be so all encompassing and generous. We now recognize that parishes all over the world might follow in our footsteps. We are willing to use our experience to inform others.

DL: What categories of people might want to join the Ordinariate?

EB: Existing Anglican Use communities, individuals who are already going through the Pastoral Provision, both clergy and lay people in the Episcopal Church, the Traditional Anglican Communion and other continuing Anglican Churches. In addition to this are former Anglicans who have already been reconciled to the Catholic Church.

DL: So former Anglicans who are now in Latin parishes may wish to join the Ordinariate too?

EB: Correct. They may be instrumental in helping to establish Anglican Use parishes where they do not yet exist.

DL: So they might help with catechesis, administration and formation of the converts, and establishment of an Ordinariate parish?

EB: We’ve already had correspondence from groups of former Anglicans who wish to do this. It could be that these groups could form and then ask the Ordinary for a priest. He would then match up priests who have come over with congregations who need them.

DL:  What should priests and people who are in the Anglican Church do now if they are interested in taking this option?

EB: First, a priest should contact his local Catholic bishop to express his interest. He should also contact one of the priests of the Pastoral Provision to get information and advice. He should also plan to attend the Anglican Use Conference to be held in Newark, NJ June 10-12, 2010. Information on this conference will soon be available on the St Thomas More Society website.

DL: Finally, what encouragement and advice would you give our Anglican brothers and sisters at this time?

EB: First of all, the decision to become a Catholic is the best decision my wife and I ever made. What you are facing right now may seem like daunting challenges. In hindsight it will seem like nothing compared to the joy of being reconciled to Holy Mother Church.

Westminster

(click to enlarge)

Deacon Jack Sullivan who was healed by the intercession of Cardinal Newman celebrates Mass with Archbishop Vincent Nichols at Westminster Cathedral.

NCR

That would be the Register not the Reporter. Here's my article  on the announcement of the Personal Ordinariate for Anglicans for National Catholic Register.

The History of Anglican-Catholic Reunion

Go here for a learned article by Michael Rear on the history of Anglican Catholic relations and how the quest for unity has been a flame that has never quite gone out.

St Josaphat

At the retreat for the Pastoral Provision priests how could we not celebrate the life of St Josaphat, the holy monk and bishop who risked all for the unity of Christ's Church by bringing so many from the Orthodox Church back into unity with the Holy See? He was eventually martyred for his stance by separatists. Read more about him here and see if the situation in his church and time does not mirror the situation with Anglicanism today. St Josaphat's goodness, charity and passion for the union of Christ's Church were met with hostility, slander, aggression and violence. Check this blog post to see what I mean about the same sad stuff being around today.

Easter Sunday in an Anglican Use Parish

Go here for a great slide show of Easter Sunday liturgy at Our Lady of Walsingham Parish in Houston, Texas.

This parish was built over twenty five years first by Fr James Ramsey and Fr James Moore. Deacon Jim Barnett was also a founding member. They started with twelve families in 1982. At first they met in people's homes. They had Mass and catechesis and covered dish suppers. Eventually they met in the chapels of various Catholic Churches in the Houston area. They moved to an abandoned convent chapel, then they met in a rented warehouse for four years. The clergy were self supporting by teaching school. Eventually they bought land and started to build.

Now look at what they have. Referencing my earlier post, what is required for Anglicanorum Coetibus to work is not only a new missionary martyr spirit, but also hard work, lots of faith, elbow grease, self sacrifice and an entrepreneurial attitude.

From the Pastoral Provision Retreat

Interview with Mgr. James Sheehan.

Mgr James Sheehan is Judicial Vicar of the Archdiocese of Newark, and assistant to the Secretary for the Pastoral Provision with the understanding that in June 2010 he will succeed Mgr. William Stetson as Secretary. He is thirty seven years old, a graduate Mount St Mary's University,  Immaculate Seminary at Seton Hall, the Catholic University of America and the University of the Holy Cross in Rome.

DL: You're set to take over from Mgr. Stetson as Secretary of the Pastoral Provision next summer. In light of the Apostolic Constitution Anglicanorum Coetibus is there going to be such a thing as the Pastoral Provision by then?

JS: We don't know. It may be that the Pastoral Provision will continue as it is, and continue to offer the opportunity for reconciliation and ordination for married former Episcopal priests. However, the responsibilities of the Pastoral Provision may be assumed by the future Ordinariate.

DL: How is the Anglican Ordinary going to be chosen and appointed? Will there be more than one in the USA?

JS: The Ordinary will be appointed by the Holy Father. He will be chosen from three names submitted by the Governing Council of the Ordinariate. The possibility exists that there may be more than one ordinary in each Episcopal Conference.

DL: So the Governing Council comes first. Who is on the governing council and how are they selected?

JS: The Governing Council will consist of at least six priests who are former Anglican clergy, and members of the Ordinariate. Once the Ordinariate is established, half of them will be elected by priests of the Ordinariate and the other half appointed by the Ordinary, in accord with the approved statutes of the Ordinariate. It is unclear at this moment exactly how the first General Council will be appointed.

DL: What provisions does the Apostolic Constitution make for the financial provision for priests and parishes?

JS:  The priests, with the permission of the Ordinary, may engage in secular professions. This is a change from the norm in Catholic canon law. This means a priest of the Ordinariate may work to support his family. Parishes of the Ordinariate will would support their priests financially and also support the infrastructure of the Ordinariate. Also, the Ordinary may enter discussions with the Episcopal Conference about resources that might be available for the care of the clergy.

DL: If a parish of a continuing Anglican Church owns its own property will they have to hand over the keys to the Ordinariate?

JS: That's a complicated matter. It is unclear at the moment how that will be resolved.

DL: What next? What should these three categories of people do if they are interested in responding to the Apostolic Constitution. 1. Anglican individual faithful 2. Groups of Anglicans 3. Individual Anglican priests.

JS: All three should be in contact first of all with the bishop of the Catholic diocese in which they live. Informally, they should watch and wait for news as it develops. Also, they should make sure the information they receive is accurate by keeping in touch with sources as close to the rightful authorities as possible.

DL: What advice or encouragement would you give to our Anglican brothers and sisters at this time?

JS: I would encourage those who are considering this move to continue to pray. While the Holy Father has made a generous offer he is also calling for the response of conversion of heart. Our Lord spent time in prayer in communion with the Father and the Holy Spirit to discern the way forward. The response must not be primarily practical, but a spiritual response with a heart felt desire for genuine reconciliation and conversion.

Chust for Fun