Pope Francis to impose the Pallium on Archbishops

Archbishop Jose H. Gomez of Los
Angeles, after receiving the pallium
from Pope Benedict XVI in 2011.

Annually, on the feast of Ss. Peter and Paul (June 29th) the Pope imposes the Pallium on Archbishops named since the previous year's feast. The pallium is a symbol of communion with the Holy Father and is given to these Metropolitan bishops who typically have one or more suffragan sees. The pallium is woven from wool sheared from sheep in the feast of the martyr St. Agnes (whose name means, of course, sheep), January 21st.

The list of Archbishops who will receive the pallium this year is an impressive display of the universality of the Church. This list was taken from the Vatican Information Service's daily bulletin.

METROPOLITAN ARCHBISHOPS WHO WILL RECEIVE THE PALLIUM

Vatican City, 25 June 2013 (VIS) – Pope Francis will impose the pallium upon the following metropolitan archbishops in this year's ceremony on 29 June, the Solemnity of Sts. Peter and Paul:
1. Patriarch Manuel Jose Macario do Nascimento Clemente, patriarch of Lisbon, Portugal
2. Archbishop Dieudonne Nzapalainga, C.S.Sp., of Bangui, Central African Republic
3. Archbishop Carlo Roberto Maria Redaelli of Gorizia, Italy
4. Archbishop Claudio Dalla Zuanna, S.C.I., of Beira, Mozambique
5. Archbishop Prakash Mallavarapu of Visakhapatnam, India
6. Archbishop Antonio Carlos Altieri, S.D.B., of Passo Fundo, Rio Grande do Sul, Brazil
7. Archbishop Marek Jedraszewski of Lodz, Poland
8. Archbishop Philip Tartaglia of Glasgow, Scotland, Great Britain
9. Archbishop Salvatore Joseph Cordileone of San Francisco, California, USA
10. Archbishop Rolando Joven Tria Tirona, O.C.D., of Caceres, Philippines
11. Archbishop Rogelio Cabrera Lopez of Monterrey, Nuevo Leon, Mexico
12. Archbishop Joseph William Tobin, C.Ss.R., of Indianapolis, Indiana, USA
13. Archbishop Carlos Maria Franzini of Mendoza, Argentina
14. Archbishop Lorenzo Ghizzoni of Ravenna-Cervia, Italy
15. Archbishop George Antonysamy of Madras and Mylapore, India
16. Archbishop Anil Joseph Thomas Couto of Delhi, India
17. Archbishop John Wong Soo Kau of Kota Kinabalu, Malaysia
18. Archbishop Murray Chatlain of Keewatin-Le Pas, Manitoba, Canada
19. Archbishop Sérgio Eduardo Castriani, C.S.Sp., of Manaus, Amazonas, Brazil
20. Archbishop Peter Loy Chong of Suva, Fiji Islands
21. Archbishop Alfonso Cortes Contreras of Leon, Guanajuato, Mexico
22. Archbishop Alexander King Sample of Portland in Oregon, USA
23. Archbishop Joseph Effiong Ekuwem of Calabar, Nigeria
24. Archbishop Jesus Juarez Parraga, S.D.B., of Sucre, Bolivia
25. Archbishop Fabio Martinez Castilla of Tuxtla Gutierrez, Chiapas, Mexico
26. Archbishop Ramon Alfredo Dus of Resistencia, Argentina
27. Archbishop Mario Aurelio Poli of Buenos Aires, Argentina
28. Archbishop Gintaras Linas Grusas of Vilnius, Lithuania
29. Archbishop Michael Owen Jackels of Dubuque, Iowa, USA
30. Archbishop Duro Hranic of Dakovo-Osijek, Croatia
31. Archbishop Moacir Silva of Ribeirao Preto, Sao Paulo, Brazil
32. Archbishop Jozef Piotr Kupny of Wroclaw, Poland
33. Archbishop Sergio Alfredo Gualberti Calandrina of Santa Cruz de la Sierra, Bolivia
34. Archbishop Giuseppe Petrocchi of L’Aquila, Italy
The following archbishop will receive the pallium in his Metropolitan See:
35. Archbishop Francois Xavier Le Van Hong of Hue, Vietnam.

Speech by Archbishop Müller at Ordinariate Symposium

Ordinariate Expats has the link to the Prefect of the Congregation for the Doctrine of the Faith Archbishop Mueller's speech yesterday at the US Ordinariate's Anniversary Sympoisum, as well as the full text of the talk.

An excerpt from the talk:

At the very heart of the Christian faith is the revelation of the Blessed Trinity: God is Father, Son, and Holy Spirit, three Persons united in the one Godhead. The revelation of the Trinity is not one doctrine among others, but it is God’s very self-manifestation in which God does not just impart some abstract knowledge about himself, but rather draws us in to the depths of the mystery of his life and love so that we might be saved, healed, and restored to relationship with him. The revelation of the Trinity encompasses the whole of the Christian faith, and therefore will be a helpful context for our reflection on unity. The communion of the Church flows from the communion of the Blessed Trinity, which is a model of unity not based on uniformity, nor is it a unity without substance.
The Father is the source and author of all life. He reveals himself, that is to say, he gives himself to the World in giving his Incarnate Son and he pours forth the Holy Spirit with the Son so that every aspect of this revealing self-gift might be illuminated and life-giving. The Church, receiving the gift of the Son and being vivified by the Spirit, responds in Eucharistic praise, offering back to the Father for the sake of the world the very gift she has received. This the Church does in the power of the Holy Spirit who effects the transformation of the Church’s gifts into the Body and Blood of Christ, the only acceptable sacrifice which brings salvation to the whole world.
The encounter with Divine Revelation and the dynamic of inter-Personal love in God characterizes the most basic shape of the Church which stands before the Father, in the Son, through the Holy Spirit. Through our Eucharistic sharing in the death and resurrection of Christ, we, the many, are made one in Christ Jesus. This communion with Christ fashioned by the Spirit allows us access to the Father. Indeed, the greatest prayer of the Church is the oneour Lord gave us in which we call God not only his Father, but “Our Father”.
From the perspective of the world, this is indeed a new kind of unity different from all other human attempts at oneness. The history of the world demonstrates again and again that human beings often go about trying to construct unity by enforcing uniformity. When we think of how this has played out in governments and societies, particularly in the totalitarian regimes of the last century, we see that there is an inherent danger in this conception. Uniformity tends toward the elimination of those who do not conform or comply. Conversely, another way the world tries to achieve oneness is by simply overlooking or ignoring the differences that do exist, even to the point of allowing contradictory claims to truth. But this kind of liberal expansiveness, which is rather a hallmark of “latitudinarian” Anglicanism, brings about a unity that is naïve and ephemeral and is, in fact, unity in name only. It is relativism in the absolute and erodes the very foundation of truth upon which true ecclesial communion is built.
True communion is rooted in the unity of the Father, Son, and Holy Spirit, a communion in which the diversity of the Persons is constituted and sustained by their essential relations. The Father is not the Son and the Spirit is neither the Father nor the Son, and yet each divine Person is who he is in relation to and in perfect communion with the other. This communion in difference is the key insight as we consider our participation as Church in the Trinitarian mystery. We are all called to discipleship and grafted onto the ecclesial Body of Christ through Baptism. Our unity with one another as members of the one Body does not destroy our distinctiveness. Clergy and lay, religious and secular, married and single, male and female, we all share an equal dignity and are formed into one Church through the profession of “one Lord, one faith and one Baptism”. Our distinctiveness and interdependence is a blessing for the Church and a source of its vitality.
The unity of the one and the many is a key insight of Anglicanorum coetibus. The unity of the Church is an image of the eternal unity of God, and according to that heavenly pattern, unity is not achieved by an elimination of distinctiveness. The unity of faith, therefore, permits a diversity of expression of that one faith. This is what is meant in the Apostolic Constitution when it says that groups of Anglicans can enter into communion with the Catholic Church while preserving elements of the distinctive Anglican spiritual and liturgical patrimony. The diversity in liturgical expressions, in some governance structures and in parochial culture does not threaten ecclesial communion. The overarching structure which holds together these expressions is the faith of the Church, ever ancient and ever new, and expressed eloquently in the Catechism of the Catholic Church.

Msgr. Steenson publishes update on the Personal Ordinariate in North America

From the US Ordinariate web site:

An Update from the Ordinary
The Personal Ordinariate of the Chair of St. Peter is now nine months old. Much has happened in that time, and we give God the glory for all of it, the challenges as well as the successes. One of the most significant moments came in mid-September when the Cardinal Archbishop of Galveston-Houston transferred to the Ordinariate the title to our principal church, Our Lady of Walsingham. In a similar way, the Diocese of Fort Worth is in the process of transferring St. Mary the Virgin, Arlington, to the Ordinariate. We have seen some twenty-two priests ordained and incardinated in the Ordinariate, with additional ordinations to come soon. Also, we will launch a new formation program for the second group of prospective candidates in Advent...

Who and What We Are: A Primer for Catholics
The Ordinariate is unique in the Roman Catholic Church; however, it comprises many elements similar to other Catholic structures, recognizable to all Catholics. Consequently, these familiar elements can help to define and explain the Ordinariate, our purpose, and our vision for the future.

In some ways, the Ordinariate is similar to a religious order. In the same way that the Franciscans and the Dominicans have distinct charisms or missions within the Church, we have a distinct, two-fold charism or mission granted to us by the Holy Father. This charism must be taken into account in all decisions as we discern our way forward. We are (1) to minister to the pastoral and spiritual needs of all former Anglicans coming to the Catholic Church and (2) to maintain “the liturgical, spiritual and pastoral traditions of the Anglican communion within the Catholic Church, as a precious gift nourishing the faith of the members of the Ordinariate and as a treasure to be shared” (AC 3). The decisions we make to plot a course for the Ordinariate must be always with an eye toward both caring for the people specifically entrusted to our care and bringing the fullness of the Anglican patrimony to the Catholic Church. This is our commission, the commission the Holy Father gave us in Anglicanorum coetibus.

We sometimes receive questions about the relationship between the Ordinariate and certain traditionalist liturgical groups in the Catholic Church. In answer to these questions, I think the comparison between the Franciscans and the Dominicans is apt. Saints Francis and Dominic once met to see whether they might combine their efforts and form one religious order. Although they left their meeting with great respect for each other and for their individual missions, they realized that it was important for the Church that they keep their efforts distinct. We in the Ordinariate must recognize that our commission to care for former Anglicans and to introduce our distinctive patrimony to the Church is a full-time, life-long calling, similar to but separate from the recovery of the Extraordinary Form within Catholic life. While our goals might be similar, and while we might support each other’s charism, the charisms are not identical. To merge the two might divert the Ordinariate from its primary tasks. We must seek to be faithful to our own distinct charism and patrimony.

We are blessed to be a part of the Catholic Church and all of its liturgical riches. Sometimes it seems that coming into the Catholic Church is like dining at a smorgasbord – there are so many beautiful choices on the table that we are tempted to sample them all! I understand this desire, and I have encouraged my clergy to become involved in their local dioceses so that they are able to sample the riches that belong to the Church. They are welcome to assist at other local parishes, and to celebrate both the Ordinary and Extraordinary forms of the Latin liturgies in the traditions of those diocesan parishes for their parishioners. In this spirit, we even have had one priest of the Ordinariate supply in a local Eastern Catholic parish. I want our priests to share in the activities of the presbyterate of their local dioceses...

Moving Forward
...The first principle of the Ordinariate is communion – to be in communion with St. Peter and his successors, to be in communion with those bishops in communion with the Bishop of Rome, to be in communion with the Catholic people, to seek communion with those separated from the Church – “that they may be one.” Some of us have come to the Ordinariate from situations full of conflict, much of it painful, some even scandalous. As a consequence, we have behaviors to be unlearned, obedience to be given, peace to be discovered. We do not want to replicate this disorder in our new ecclesial home...

Read the whole update here.