AN INFORMATION DAY ON THE APOSTOLIC CONSTITUTION

AN INFORMATION DAY ON THE APOSTOLIC CONSTITUTION

ANGLICANORUM COETIBUS

SATURDAY, DECEMBER 12TH

Mass in honor of Our Lady of Guadalupe at 10:00 a.m. at the High Altar

Meeting to follow, at 11:00 a.m. in the St. Anthony Hall

Join us for an informational meeting to learn more about the Holy Father’s recent Apostolic Constitution regarding the establishment of Personal Ordinariates throughout the world.

Our parish has been involved in reconciling former Anglicans/Episcopalians in this country through the Pastoral Provision for more than a quarter of a century, and now the Holy Father is now expanding this important work of reconciliation in a special way to the whole world. There will be ample time for your questions following the scheduled presentations.

A light lunch, ($6 ea. and payable at the door), will be available. So we have some idea of how many will want lunch, please notify me (if you haven't already) at FrPhillips@AtonementOnline.com.

The program will be moderated by Mr. Charles Wilson and our guest speakers will be Mr. Michael Dunnigan, Mr. Duane Galles, and Mr. Ralph Johnston.

Charles M. Wilson is the founder of the Saint Joseph Foundation, and serves as its Executive Director. He received his Bachelor of Science degree in Business from Miami University in Oxford, Ohio, and his Master's degree in Theological Studies from the Oblate School of Theology. His area of academic concentration was canon law. He is an associate member of the Canon Law Society of America and serves on the Board of Governors of Eternal Word Television Network.

Ralph Johnston serves as the Headmaster of The Atonement Academy, having obtained his Master’s degree from Yale University. A member of the parish, and an avid follower of these momentous events, he was the first person to deliver a formal request to the Congregation for the Doctrine of the Faith for the establishment of a Personal Ordinariate in the United States.

Duane Galles lives in Minneapolis. He has been a member of the Board of Directors of the St. Joseph Foundation and the key canonical consultant there for some twenty years. He is qualified as a civil and canon lawyer, having received his Doctor of Canon Law (JCD) degree from St. Paul University in Ottawa, Canada.

Michael Dunnigan is both a civil and canon lawyer. He received his Licentiate in Canon Law (JCL) degree from the Pontifical University of the Holy Cross in Rome and is now preparing to defend his JCD dissertation.

This will be a great opportunity to learn more about our Holy Father's generous decision.

Many people have already indicated that they plan to attend. If you haven't yet, email Fr. Phillips and let him know.

The Unpopularity of Anglican Catholics

Recently I wrote about the unpopularity of Nathaniel Woodard. In fact, it has to be admitted that we Anglican Catholics are, like the early Christians, among the most disliked of humanity. The visceral English hatred of Catholicism (if you haven't, despite my urgings, read Dr Dawkins' diatribe against Catholicism - in the Washington Post - you should do so) provides one reason. Englishmen, brainwashed for centuries about Popery, very naturally did not take kindly to walking into their Parish Church and find that the new Vicar had apparently introduced it there. Probably the clergyman concerned showed them the Ornaments Rubric of the Book of Common Prayer, which, if taken plainly and literally, says that the ornaments of the Church and the Minister should be as they were in 1548 - the year before the first Prayer Book came in. They couldn't see the flaw in his logic, although they were convinced that there must be one since what he was saying and doing flew in the face of everything they thought they knew. So another element came into play: the dislike that the Plain Englishman has for the Cleverclogs. Victorian parishes were flooded with rumours that the new 'Ritualist' parson was a "Jesuit in disguise", since, as everyone knew, Jesuits were as amazingly clever as they were totally unprincipled.

And the RC church just up the road didn't like what was going on close by, either. The simple distinction between Catholic and Protestant had suited them very well...

Read the rest of Fr. Hunwicke's discerning post at Liturgical Notes.

Anglo-Jansenism and Immobilism

Dec 5th
by Fr. Anthony Chadwick

Not being American, I perhaps pick up things with a different level of sensitivity. I am English and have spent more than half my life in Continental Europe, mostly in France. And so, each morning, I go through the blogs and other sources of news and information. Some of those blogs are written and commented by men who identify with a form of Anglicanism (something that would have been strange to me as an esrtwhile Anglican layman in the 1970’s). I am mildly surprised to find comments written by priests who are neither Roman Catholic, nor Anglican or even belonging to a church of the Union of Utrecht. Well, I won’t go on and on about the relative risks of walking into a Roman “fly-trap” or belonging to a small church body that has a more than doubtful future on its own.

My subject for this posting is a certain vision of Anglicanism that I can only perceive as unreal, a caricature like certain forms of extreme Catholic traditionalism like sedevacantism. Like the sedevacantists, certain priests I have come to label, tongue-in-cheek, as Anglo-Jansenists, become increasingly shrill and intemperate. What is it with these people? What is the vision they are trying to uphold, or is it merely a bid for power and spiritual monopoly? Under all the rhetoric, there is an underlying vision...

Read the rest of Fr. Chadwick's post at The Anglo Catholic.

Moving towards a united Christianity

Wednesday 2 December 2009
by Adrian Pabst


In the past two months, relations between the three main Christian churches have moved in more promising directions than perhaps during the past 50 years of uninspiring liberal dialogue. By opening a new chapter of theological engagement and concrete co-operation with Orthodoxy and Anglicanism, Pope Benedict XVI is changing the terms of debate about church reunification. In time, we might witness the end of the Great Schism between east and west and a union of the main episcopally-based churches.
First there was the Rome visit in September by the Russian Orthodox Archbishop Hilarion of Volokolamsk, Moscow's man for ecumenical relations. In high-level meetings, both sides argued that their shared resistance to secularism and moral relativism calls forth a further rapprochement of Orthodoxy and Catholicism. Declaring that "More than ever, we Christians must stand together", Hilarion insisted that each side can appeal to shared traditions and work towards greater closeness in a spirit of "mutual respect and love".
That this was more than diplomatic protocol was confirmed by the Catholic Archbishop of Moscow, Monsignor Paolo Pezzi. In an interview with the Italian newspaper Corriere della Sera...

Read the rest at The Guardian.

Hat tip to Mary Ann Mueller.

Welcoming Anglicans not new for this parish

Nov. 23, 2009
By Joshua J. McElwee
For St. Therese Little Flower Parish here, news of a new process for welcoming Anglicans into the Catholic church is not some distant idea. It’s something parishioners experience every time they come to church. The Vatican last month announced the creation of new ecclesiastical structures to absorb disaffected Anglicans wishing to become Catholics. The structures will allow those Anglicans to hold onto their distinctive spiritual practices, including the ordination of married former Anglican clergy as Catholic priests.
Last year, St. Therese, a small parish, welcomed a group of about 20 converts from a local church in the Anglican tradition. The converts left their former church after a falling out on several fronts. “There were some issues that came up that gave me a definite reason to question whether or not I was attending the right church,” said Cristen Huntz, one of the former Anglicans who converted to Catholicism and is now the parish business manager...

Read the rest at The National Catholic Reporter.

Once again, thanks to Mary Ann.

The sad demise of the Anglican Church: One Man's Journey

by Fr Benedict Kiely
The VERMONT CATHOLIC TRIBUNE

I owe a great deal to the Anglican Church. Educated from the age of eight to 18 at an Anglican private school, the heritage of the Anglican Church, or Episcopal Church as it is more commonly referred to here in the United States, certainly prepared the good soil for my vocation to the priesthood.

Even though I was born and brought up a Catholic, my parents felt that the local Anglican boarding school would give me the best start in life.

We were required to go to "Chapel" every morning, to attend what was, effectively, the Anglican Office of Matins. Always accompanied by a full organ, we learned the great hymns which have made English choirs the envy of the world: the average small Anglican Cathedral choir puts the screeching, chubby Italian boys of the Sistine Chapel choir to shame...

Read the rest on Virtue Online.

Hat tip to Mary Ann Mueller.

ANGLICANS/Personal Ordinariates as an Expression of Vatican II Ecumenism

lunedì 30 novembre 2009
by Fred Kaffenberger, ilsussidiario.net (http://tinyurl.com/ygfvs3u)


The recent apostolic constitution on Anglicans seeking full communion with the Catholic Church, Anglicanorum Coetibus, has stirred up a wide range of reactions among Catholics, Anglicans, Protestants, and the Orthodox churches. As the Bishop of Rome, the Pope has an apostolic responsibility to all baptized Christians, even if their ecclesial communion does not accept Roman primacy. And so, when groups of Anglicans approached the Vatican seeking union, Pope Benedict XVI responded with a pastoral gesture to enable groups to be admitted corporately — even retaining as much as possible their historical character and pastoral structures. This corporate provision is thus a practical expression of Vatican II documents: Lumen Gentium (the dogmatic constitution on the Church) and Unitatis Redintegratio (the decree on Christian ecumenism)...

Read the rest on Virtue Online

Hat tip to Mary Ann Mueller

Homily for the First Sunday of Advent – The Church is ONE

‘We believe in one holy catholic and apostolic Church.’

+ In the name of the Father …

Every Sunday, week by week, and on certain other feast days, we recite the Nicene Creed, and during this Advent, I shall preach on each of its four Sundays on the Church that we say in the Creed we believe to be one, holy, catholic and apostolic.

For those who are quite properly expecting the homily to be preached on the Gospel and other readings of the day – as it ordinarily should, I have printed in today’s sheet, and shall do for the next three Sundays, the Lectio Divina mediation on the readings of the day published by the United Bible Societies.

And I am preaching on the nature of the Church as one, holy, catholic and apostolic not just as an exercise suggested because Advent conveniently has four Sundays, but in the context of the prayer and discernment which are needed with regard to the Apostolic Constitution Anglicanorum coetibus that has offered the equal and honoured place in the Catholic Church that Anglicans – some Anglicans anyway – have prayed and worked for over many years...

Read the rest of this fine homily at One Timothy Four

Hat Tip to Christian Campbell of The Anglo-Catholic

Ordinariate of S Andrew?

The Anglican Book of Common Prayer, which may provide propers for an optional new Anglican Use Missal to be authorised by the Holy See for the Anglican Ordinariates, gives, for the most part, the same Sunday Collects, Epistles, and Gospels as the Missal of S Pius V. But the Reading and Gospel for last Sunday, the Sunday Next Before Advent (taken, like most such Prayer Book material, from the medieval Sarum Rite) were, unlike the other Epistles and Gospels After Trinity, quite different from those in the Extraordinary Form of the Roman Rite. By a curious chance, the passage from Jeremiah 23 is about David's Righteous Branch, who will reign as King. When I had seven churches in Devon, one of which was BCP while the others were Common Worship, I was able to use this happy chance to preach the same sermon in the CW churches, which were observing Christ the King, as I did in Broadwood Widger (yes, I haven't made the name up; villages with names like that do exist).

And the BCP Gospel not only contains the John 6 account of the Miraculous Feeding, so suitable as an eschatological meditation on the Messianic Banquet, but also gives prominence to S Andrew...

Read the rest at Fr. Hunwicke's Liturgical Notes.

On Anglicanorum Coetibus from the Australian Catholic Bishops Conference

At its November Plenary meeting, the Australian Catholic Bishops Conference discussed and welcomed the Apostolic Constitution Anglicanorum Coetibus of Pope Benedict XVI, providing for Personal Ordinariates for Anglicans seeking full communion with the Catholic Church.

This Constitution enables the bishops to respond to requests received here in Australia.

To assist those who have approached individual bishops, the Australian Catholic Bishops Conference has appointed Bishop Peter Elliott as the delegate in this matter, and we encourage any Anglicans who wish to take up the provisions of the Constitution to make initial contact with him.

The bishops reaffirm their commitment to the ecumenical journey with the Anglican bishops and communities of Australia. They express their gratitude to the Anglican bishops who have similarly reaffirmed their commitment to ecumenical relationships with the Catholic Church at this time.

Contact details for Bishop Peter Elliott:
Bishop Peter Elliott,
PO Box 62,
ORMOND VIC 3204.
(03) 9576 9145

Original file here.
pelliott@melbourne.catholic.org.au

Communion as sign of unity in faith

Fr. Phillips details some correspondence he's had with an Anglican pastor, and the question of intercommunion that came up.

"...that they all may be one..."

I had a brief exchange of emails with an Anglican clergyman. His parish is, I think, part of the American group that's in a pastoral relationship with some of the Anglicans in Africa. I don't really understand all the connections, and I don't know who's in communion with whom, but he's a very nice man and a cleric who plainly loves Christ.

He had expressed some interest in attending the information day on Anglicanorum coetibus that we're having here on December 12th, and he mentioned that he'd like to stop in and meet me sometime soon. I let him know I'd be delighted to see him, and we exchanged some possible dates and times. One of my suggestions was a time right after a weekday Mass which is attended by the students in our parish school. "In fact," I said, "maybe you'd like to come to the Mass, and we can meet right afterwards." That sounded like a great idea to him, and I thought we were set.

Then I got another email. "Am I ok for Holy Communion?"

I knew what he was asking, and I wondered why he would even ask. "Sadly, no," I wrote back, "I'm a man under orders, as I know you understand."

His response? Here's what he wrote: "This is one of the things that stands in the way of real unity—the RCC treats other Christians as though they aren’t really Christians—denying them the Body and the Blood...

Read Fr. Phillips' response, another good exposition of Catholic ecclesiology reflected in the Church's practice of Holy Communion, at his blog Atonement Online.

Ecclesiology: The True Stumbling Block for non-Catholics

Fr. Hunwicke has a great post that very succinctly deals with ordination and ecclesiology in such a way as to make clear that the tradition of male priests is a necessary reflection of the Trinity.

One Father
Rowan Williams asks whether, "when so much agreement has been firmly established in first order matters about the identity and mission of the Church, it is really justifiable to treat other issues as equally vital for its health and integity". And: "In what way does the prohibition against ordaining women so enhance the life of communion, reinforcing the essential character of filial and communal holiness as set out in Scripture and tradition and ecumenical agreement, that its breach would compromise the purposes of the Church as so defined?" Behind this surely lurks a question which, if we are honest, many of us sometimes have worried about: " How do we present to the world a gloomy prohibition against Women Clergy as being positive Good News?"

The answer is in Rowan's own summary of the new consensual ecclesiology: "God is eternally a life of three-fold communion; and if human persons are to be reconciled to God and restored to the capacity for which they were made, they must be included in that life of communion. The incarnation of God the Son recreates in human persons the possibility of filial relation with the Father ... etc". The Church images and embodies that divine life of communion in which the Father stands as as the principal of unity because he is the pege theotetos or its arche, the Source of Godhead...

Read the rest at Fr. Hunwicke's blog Liturgical Notes.

Pope Benedict plans to beatify Newman during visit to Britain

27 November 2009
By Simon Caldwell

The Pope is to waive his own rules so he can preside in person over the beatification of Cardinal John Henry Newman during a papal visit to Britain next year, according to sources close to the Vatican.

Pope Benedict XVI will personally take charge of the ceremony to declare the Victorian convert Blessed when he visits England in early September at the invitation of Gordon Brown.

The Pope has previously insisted that all beatifications are carried out by a Vatican official in the diocese in which the candidate died, which in Newman's case is Birmingham...

Read the rest at The Catholic Herald.

Fr. Hunwicke examines Archbishop William's Rome lecture

Fr. Hunwicke has been doing a series of posts on the speech given by Archbishop of Canterbury Rowan Williams last week in Rome. His posts are always worth reading, but I point you to this particular post:

More Rowan
Rowan's Rome lecture articulates an ecclesiology which is profoundly orthodox. Hoi polloi talk about "churches" when they mean denominations or 'national' churches: the "Methodist Church"; the "Church of Scotland". But Rowan knows that "the retheologising of ecclesiology, especially in dialogue with the Christian East, has meant that we are now better able to see the local community gathered round the bishop or his representative for eucharistic worship not as a portion of some greater whole but as itself the whole, the qualitative presence of the Catholic reality of filial holiness and Trinitarian mutuality here and now". This is profoundly in line with the ecclesiology set out by Joseph Ratzinger in two CDF documents Communionis notio and Dominus Iesus. Church means bishop, presbyterate, diaconate, laos. In this particular church, the Katholike is fully present. In practical terms, Rowan has spelt this out in his assurances that individual American dioceses which are "Windsor-compliant" would not be severed from full communion with the See of Canterbury because of their entanglement with the rest of PECUSA.

Unlike his dim colleagues on the English bench of bishops, Rowan knows that this is why "A code of practice will not do"; pastoral arrangements designed with the discriminatory intent of ensuring that Mrs Bloggs never actually has to see a woman priest in her own church are worse than useless. Whether he has the clout to cajole his colleagues into consenting, even at this late stage, to a Third Province for us seems more than doubtful.

It is on the basis of this ecclesiology that Rowan makes a deft criticism of the 'Ordinariates' which has eluded the journalists but is uncomfortably closer to home than we might care to admit. "It remains to be seen whether the flexibility suggested in the Constitution might ever lead to something less like a 'chaplaincy' and more like a church gathered around a bishop"...

To read the rest, and the comments, many of which are also insightful, visit the blog Liturgical Notes.

"I'm not hurrying. I'm just walking fast..."

Fr. Phillips writes on his blog:

When the text of Anglicanorum coetibus was made public, I had no hesitation at all in wanting to be part of an Ordinariate. I happened to be in Rome at the time of the announcement, and I excitedly called my archbishop and said to him that I wanted to send in a request right away. His response was, "What's your hurry?"

His question didn't make any sense to me. In fact, I pondered it all the way back from Rome. But I think I've figured it out.

He knows me as a pastor, and us as a parish, because we're part of his archdiocese, just like his other priests and parishes. Sure, we have a different liturgical use. But heck, when you go around the archdiocese you'd swear that every single parish has its own liturgical use. He knows that we're loyal to him as our archbishop. He knows our school as one of the finest in the archdiocese, recognized nationally as an excellent educational institution. We pay our money on time. We're supportive of archdiocesan programs, such as pro-life efforts, the apostolate to the homeless and needy, the seminary, and a host of other things. When he visits the parish we welcome him as our spiritual Father-in-God. And then he gets a call from me, all excited about the new Apostolic Constitution, and the possibility of becoming part of an Ordinariate. I didn't stop to think that he hadn't been particularly waiting for this development. In fact, it hasn't been on his radar screen at all. So when he hears me, naturally his first reaction is, "What's your hurry?"

The thing is, the immediate desire to be part of an Ordinariate isn't hurrying at all. We've been working for this and praying for this for some thirty years...

Read the rest at Atonement Online.

Archbishop Falk's Letter to All the Faithful

22 November 2009 - Sunday Next Before Advent

To all the Faithful of the Anglican Church in America

Greeting:

The great Orthodox theologian John Meyendorff has been quoted as remarking that genuine Christian unity would require humility on the part of many, and charity on the part of all. I suggest that to those two paramount Christian virtues we must add the more workaday quality of patience. It took 450 years to raise all the questions posed by the possibility of real and corporate unity between Roman Catholics and Anglicans. We will not have all the answers in 450 minutes...

Read the rest at the web site of The Anglican Church in America.

Catholics set up a task force for huge Anglican exodus

23rd November 2009
By SIMON CALDWELL


The Roman Catholic bishops of England and Wales have set up a task force to help the possible exodus of tens of thousands of disaffected Anglicans into their church. The move was announced as Anglican leader Dr Rowan Williams, the Archbishop of Canterbury, protested to the Pope in the Vatican over its plans to receive Anglican converts en masse...

Read the rest at The Daily Mail

Hat tip to Mary Ann Mueller.

Anglo-Catholic Church Threatened

Nov 23rd
by Christian Campbell

In an act of sectarian intolerance reminiscent of the troubles in Northern Ireland, the church notice boards of Saint Saviour’s, Walthamstow (Diocese of Chelmsford) were vandalized this weekend. More disturbingly, a message was left via the answering service of Fr. Wallter, the parish priest, threatening violence if the church decided to avail itself of the Roman option...

Read the rest at The Anglo-Catholic blog.

See Damian Thompson's take on this at " Vicar threatened with violence if his parish goes over to Rome" on his Holy Smoke blog.

Analyzing Archbishop of Canterbury Rowan Williams' speech in Rome

Fr. Dwight Longenecker has a concise analysis of the main points of the speech that Rowan Williams gave in Rome this past week.

Now having had the chance to read the whole of the Archbishop of Canterbury's speech in Rome last week I am even more flummoxed. As far as I can make out the whole speech can be paraphrased thus:

1. The ARCIC talks have worked. We've made a lot of progress and we agree on all the basics.
2. We agree on the creed and the main points of the Christian faith.
3. Women's ordination really isn't such a big deal. We got used to it. You could too.
4. The way we get on is that we all agree to differ. We're good with that. It works. You should try it.
5. Sometimes we have to make a compromise and so we have flying bishops and 'impaired communion.' That works too. It's not so bad. You should try it.
6. Things are going fine. We don't know why you guys are still so uptight about women priests and bishops. I'm sure you'll probably have them one day too, and until then, lets have full communion and you can recognize our orders and we can all do things the Anglican way.

What I can't get my head around is that Rowan Williams really seems to believe this. Let's take his points one by one.

1. Has ARCIC been a success? Well it has helped to clear up some misunderstandings and there has been substantial agreement on many things, but the problem is, the 'agreement' is only between the few Anglo Catholic scholars who were involved in ARCIC...

Read Fr. Longenecker's full analysis at Standing on My Head.

Answering Questions from "Liberal" and "Traditional" Catholics

In the popular and religious press there have been questions about what the entrance of Anglicans into the Church will mean. Chrisitan Campbell answers some questions on his blog:

The Chicken and the Egg
Since the announcement of the Apostolic Constitution Anglicanorum Coetibus, from progressive and traditionalist Catholics alike, concerns have been raised about the commitment of Anglicans who may avail themselves of the Holy Father’s offer and the thoroughness of the “conversions” they will undergo...

Read the rest of Christian's reflections at The Anglo-Catholic.

Fr. Hawks Answers the Archbishop of Canterbury's Vision of Ecumenism ... in 1935

In 1908, several of the members of an American Anglican order of priests known as the Congregation of the Comanions of the Holy Saviour (C.S.S.S.) made their corporate submission to the Holy See after the General Convention of the Episcopal Church approved Open Pulpit Canon, which allowed ministers of Protestant denominations to preach in Episcopal parishes. In what today seems an innocuous ecumenical gesture, they saw a provision that they believed would be the beginning of the end of their particular vision of catholic Anglicanism...

Read the rest, including a very interesting link on other Anglican Religious communities that entered the Catholic Church, on Brother Stephen's blog Sub Tuum

New Measures for Anglican Use Roman Catholics

By Duane L.C.M. Galles, JD, JCD, PhD
On 20 October 2009 the Vatican News Service revealed that an Apostolic Constitution is being prepared to provide norms for the creation of “Personal Ordinariates for Anglicans entering the Catholic Church.” The note published was presented jointly by Cardinal William Joseph Levada, Prefect of the Congregation for the Doctrine of the Faith (CDF), and Archbishop Joseph Augustine Di Noia O.P., Secretary of the Congregation for Divine Worship and the Discipline of the Sacraments.1 Indicating that norms are to be forthcoming for new canonical structures, the note said, “In this Apostolic Constitution the Holy Father has introduced a canonical structure that provides for such corporate reunion by establishing Personal Ordinariates, which will allow former Anglicans to enter full communion with the Catholic Church while preserving elements of the distinctive Anglican spiritual and liturgical patrimony.” As we know now, the text of the Apostolic Constitution, Anglicanorum coetibus, was released by the Holy See on 9 November, together with Complementary Norms issued by the CDF and an official commentary by Father Gianfranco Ghirlanda, Rector of the Pontifical Gregorian University...

So begins the lead article in the newsletter Chrisifideles of the St. Joseph Foundation. Read the rest in their newsletter, which you can view after logging in to the the web site.

The author, Dr. Galles, will be doing a presentation on December 12th at Our Lady of the Atonement Church in San Antonio. Hat tip to Fr. Christopher Phillips.

Swimming the Tiber: The Background, Provisions and Eventual Implementation of Anglicanorum coetibus

Andrew Cole

The recent publication of the Apostolic Constitution inviting groups of Anglicans into communion with the Catholic Church has prompted a mixture of reactions from within and outside both communities. Canon lawyer, Fr Andrew Cole examines in detail the terms of Anglicanorum coetibus and looks forward to the mutual enrichment that its implementation will bring about...

Read the rest at Thinking Faith: The Online Journal of the British Jesuits.

Hat tip to Christian Campbell, who blogs at The Anglo-Catholic.

Criticizing Your Mother

Fr. Holiday, considering the character of some Anglican writing about the Constitution Anglicanorum Coetibus writes at the blog The Anglo-Catholic:

It is not unusual for children, as those of you who have raised any can attest, to criticize their parents. This is particularly evident in the adolescent years when children know everything (just ask them and they’ll tell you so), and parents know nothing (a proposition expounded with equal vehemence by the youngsters). When confronted with the occasion in which the babes, in all but body, level their juvenile rhetoric toward those who gave birth to them, nurture, and love them, it saddens the parents, and for the most part, mom. More specifically, the evil of this situation is exacerbated when the disparagement is leveled at the mother...

Read the rest at The Anglo-Catholic.

Sandro Magister on Cardinal Kasper’s Interview

Vaticanista Sandro Magister shares his take on Cardinal Kasper’s recent interview with L’Osservatore Romano.
I must admit that I am quite surprised that Mr. Magister is evidently ignorant of the liturgical forms that will be authorized in the new ordinariates.

The new ordinariates will be characterized by the preservation of the Anglican rite for the Mass and the other sacraments – with liturgical books that were approved for the United States in the 1980’s by the Vatican congregation for divine worship – and by the possibility of having married priests.

It should be obvious to even the casual observer that the Book of Divine Worship authorized for use in the communities of the existing Pastoral Provision in the USA would not be suitable for Anglican ordinariates outside of the United States. Indeed, there would be much resistance on the part of Continuing Anglican groups in the USA (who either use the Anglican/American Missal, the 1928 American Book of Common Prayer, or some hybrid of the two) to using this book. Truth be told, many in the current Anglican Use view the compromise BODW (which is based on the 1979 American BCP with additions from the modern Roman Rite) as less than ideal...

Read the rest at The Anglo-Catholic blog.