Archbishop Laud and the Restoration of Public Worship in the Church of England

Under Elizabeth I and James (I of England and VI of Scotland) the public worship in the churches of England deteriorated as the Puritan party within the Church of England extended its influence. The official doctrine of the Church of England, as stated in Convocation, still took note of "the ancient Catholic fathers and doctors", but the Puritan reading of Scripture, tending toward a fundamentalist reading (which would ultimately resurrect the fundamentalist teachings of Arius and result in many Puritan churches becoming Unitarian) would ban anything not explicitly found in Scripture, for example clerical dress such as the surplice.

But under Charles I's Archbishop William Laud, the "Catholic" party within the Church, which found support in the writings of divines such as Richard Hooker and Jeremy Taylor, found renewed strength. And while the Puritan backlash, which resulted in Laud's execution and the regicide of Charles by the Scottish rebels seemed overwhelming, when the monarchy and episcopate were restored under Charles II, it was largely a Laudian pattern of worship and church government that flourished.
In the second of a three-part series, you can read about Laud's efforts to restore the public worship (and larger public role of the Church) as published in Volume 2, Number 2 (Pentecost 2007) at the Anglican Embers page of the Anglican Use Society: http://www.anglicanuse.org/AE_2_02_Cavanaugh-Laud-Worship.pdf

Melismatic Propers for Midnight Mass at Christmas

Many people who attend Anglican Use liturgies are aware of The Anglican Use Gradual, edited by C. David Burt, a fellow congregant of mine at St. Athanasius Parish in Boston. The AUG sets the minor propers of the liturgy (introit, gradual, alleluia, tract, offertory and communion) to simple psalm tones so that even a small schola or choir can chant them. I have heard the chants of the AUG sung not only in Pastoral Provision and Ordinariate parishes, but even in regular Roman Rite parishes.

Mr. Burt's gradual was the first English language gradual to appear for Catholic use, although there are now many others available, thanks to the work of folks like the hard working people at Corpus Christi Watershed.

But The Anglican Use Gradual remains the best suited for the Divine Worship liturgy, as it has congruent language, the texts being taken from the Coverdale psalter and the King James and Revised Standard translations of the Scriptures.

Over the years, we have published additions to the gradual in Anglican Embers, adapting the melismatic tones found in the Solemnes books and chants from the Sarum tradition. These are available on the Anglican Embers page at the Anglican Use Society web site, but here's a link to an appropriate one, the Midnight Mass propers for Christmas, published in our Advent 2010 issue: http://www.anglicanuse.org/Christmas-Midnight-Propers.pdf

Prayer Book Society of Canada on the words of Divine Worship

In the Lent 2014 newsletter of the Prayer Book Society of Canada, there is a long article on the restoration of the traditional wording of the Prayer of Humble Access in the Divine Worship liturgy used by Ordinariate parishes. Here is a short excerpt from the article:

 One of the bugbears of the revisers was the “overly penitential” nature of the Book of Common Prayer, and one of their favourite targets was the Prayer of Humble Access, held up for mockery as the Prayer of Humble Excess.
The authors of the Canadian Book of Alternative Services (BAS) followed the lead of those who produced the 1979 U.S. Prayer Book, and removed the same words. During the wave of propaganda that accompanied its introduction, the removal of these words became something of a touchstone, a cause célèbre, for the liturgical changes it embodied. It was proudly pointed out at so many “implementation sessions” for the BAS how the revised wording was so superior to that of the BCP. Cranmer’s phrase was derided for being “simplistic”, “literal minded”, even “fundamentalist” in implying that the bread was for our bodies, and the chalice for our souls, even though the Words of Administration which immediately follow the Prayer of Humble Access make it clear that both bread and wine are for the preservation and cleansing of both body and soul.
 BAS for the Cranmer’s wording was based on a footnote from Dom Gregory Dix’s book The Shape of the Liturgy (p. 611-12), where Cranmer’s memorable and sublime phrase is dismissed as a “mediaeval speculation”. (Dix’s book was treated with something approaching reverence by the liturgical revisers, almost as if it were Holy Scripture itself.) In fact, Dix had it quite wrong: the parallel imagery “bread/Body/body” on the one hand and “wine/Blood/soul” on the other (that is, the bread of the sacrament / the Body of Christ given for us / our bodies, and the wine of the sacrament / the Blood of Christ shed for us / our souls), is neither mediaeval nor speculative. Thomas Aquinas derives it from Ambrosiaster, the patristic writer of the fourth century, and Ambrosiaster in turn derives it directly from Leviticus 17:11: “It is the blood that makes atonement for the soul.” Thus the imagery belongs to the early Church’s meditation on the Scriptures, and to the Scriptures themselves. It needs to be remembered that it is this mind of the early church as it meditated upon the Scriptures which was the ideal for the Anglican reformers, in contrast to the Continental reformers, who tended to work on the basis of sola Scriptura , “Scripture alone”. So Cranmer’s memorable language encapsulates Aquinas, Ambrosiaster, and Leviticus - Mediaeval Church, Patristic Church, and the Old Testament, all in reference to the supreme act of Our Lord’s sacrifice for us as set out in the New Testament.

Hat tip to Jim Hilborn.

New Ordinariate Chant Schola in DC

As the Saint Luke ordinariate community moves to downtown Washington DC next month, a new initiative is beginning, to build on an existing tradition of Sacred Music. Named in honour of Saint Benedict and the Benedictine tradition of Gregorian chant, and with a nod of gratitude to Pope Emeritus Benedict XVI (who founded the ordinariates), the women of The Saint Benet Schola will provide the chant at the 8.30am Sunday Mass at Immaculate Conception, 8th Street NW. The group will draw on the Anglican plainsong tradition, whilst at the same time emphasizing the universal, Catholic nature of our worship, by singing the ancient chants and texts of the Sacred Liturgy.

More details here: www.stlukesordinariate.com

Hat tip to Charles Cole at The New Liturgical Movement.

Latest version of St. Edmund's Update released

The August issue of the always excellent Update from the Sodality of St. Edmund has been released and you may download it here; it includes an article on the Ordinariate's Divine Worship book by Msgr. Stephen Lopes, including this section on baptism:

Divine Worship: The Order of Holy BaptismIn order to provide for the range of pastoral situations in the pastoral life of the Ordinariates, Divine Worship provides rites for the Baptism of adults and older children, for the Baptism of infants, for conditional, private, and emergency Baptism, and for the public reception of one who has been privately baptized. Perhaps particularly appropriate for Ordinariate communities, there is also a rite for the entrance into full communion with the Catholic Church.
The baptismal rite begins with an invitation to prayer and an invocation that the fruits of Baptism be poured out on the one to be baptized. The preparatory rites include the consignatio (tracing the Sign of the Cross on the forehead), an optional imposition of blessed salt, and a prayer of thanksgiving said by the celebrant and people together. Following the Liturgy of the Word, the rite continues with the Promises which, in the case of infant Baptism, includes the anointing with the Oil of Catechumens and the profession of faith formulated as questions addressed to parents and godparents. Adult Baptism maintains an explicit renunciation of sin on the part of the catechumen who, in keeping with Anglican custom, then professes the faith by reciting the Apostles' Creed. In both instances, the profession of faith is followed by supplications and the blessing of water.
One feature of Divine Worship: Order of Holy Baptism which warrants further comment are what is known as "The Duties" which, in the order of infant Baptism, follow the Lord's Prayer, and immediately precede the final blessing. The Duties are exhortations to the parents and godparents concerning their sacred duty to provide for the religious formation of the child. Their specificity is striking, reminding the parents and godparents of their obligation to teach the child the Creed, the Ten Commandments, the Lord's Prayer, the Hail Mary and to instruct the child in the Catechism so that the child may be presented to the bishop for Confirmation and admitted to Communion in the Body and Blood of Christ. In addition to being a rather felicitous articulation of the role of parents and godparents in sacramental initiation, the Duties were judged to be integral to the Anglican tradition and therefore included in the current liturgical provision for the Ordinariates.
Monsignor Steven Lopes, Official of the Congregation for the Doctrine of the Faith - June 12, 2014

The Miracle of Pentecost

The Miracle of Pentecost refers to the Apostolic preaching on the first Pentecost after the Resurrection of Jesus when the crowds in Jerusalem, from countries all around the ancient world, were able to understand the Apostles. The story is related in the second chapter of the Acts of the Apostles.

At St. Athanasius in Boston, we have always had the custom of having the lesson from Acts 2 read in as many languages as possible by readers from the congregation. We have had most of the Romance languages, ancient Greek and Latin, Chinese, Afrikaans, Dutch, German and Dinku all proclaimed within the liturgy.

The practical aid for this is a book compiled by C. David Burt called, aptly enough, The Miracle of Pentecost. It has the lesson from Acts 2:1-11 in many dozens of languages, grouped by continent. You can find the book at his Partridge Hill Press site on Lulu.com. The bound book is $88.00, but you can also download a PDF of the book, from which you can print just the languages needed if your congregation wishes to employ this custom. The direct link for the PDF is: http://www.lulu.com/shop/c-david-burt-editor/the-miracle-of-pentecost/ebook/product-17509580.html

New Liturgical Book for the Personal Ordinariates

The first official liturgical book for the Personal Ordinariates to be provided under the auspices of the Apostolic Constitution, Anglicanorum Coetibus, will be published in the UK next week. Divine Worship Occasional Services will be available from 25 March from the Catholic Truth Society, priced at £40. The book contains the Order for the Celebration of Holy Matrimony, the Order of Funerals, the Rite of Infant Baptism, as well as Holy Baptism and Confirmation for Adults and Older children. It will be leather-bound and gilt-edged. The Congregation for the Doctrine of the Faith and the Congregation for Divine Worship have decided on the generic title, Divine Worship for the entire liturgical provision for the Personal Ordinariates, though the term "Ordinariate Use" may still be used as shorthand. The Order of Mass is likely to be published within the year.

The CTS website, where the book will be available from 25 March can be accessed by clicking here.

from the web site of the Personal Ordinariate of Our Lady of Walsingham.

THE LITURGY AND THE ANGLICAN ORDINARIATES: AN EVANGELICAL OPPORTUNITY

...Whatever Thomas Cranmer became, at the time that he first translated the Latin Mass into English, drawing from Eastern sources as he did, he was a liturgical and linguistic genius. His pioneering creation, the 1549 Book of Common Prayer, was a work of beauty, and even subject to close analysis, Catholic understanding. His principal source for this work was, of course, the Sarum Rite, combined with a Benedictine spiritual worldview that he drew from the landscape of England itself. In saying so, I am in no way apologising for the theological, political, and historical travesty that led to the Prayer Book in the first place; I am only saying that, in spite of things, the resulting work could hardly have been surpassed. And it is this Book, together with its deeply flawed and wholly inadequate successor books that – for better or worse – spoke to, and for, the British people until at least the early twentieth century: from England to Wales and, to a lesser extent, Scotland...

Read the rest of this post that summarizes the liturgical roots of today's Ordinariate and the potential for the future at Symposium, the blog from a Ukranian Catholic priest in the UK.

Bishop Peter Elliott discusses the Liturgy with the National Catholic Register

In an interview for the National Catholic Register, Bishop Peter Elliott, a member of the Anglicanae Traditiones commission (and chapter author in our book Anglicans and the Roman Catholic Church), speaks about the implications of the 50th anniversary of the promulgation of the constitution on the liturgy, Sacrosanctum Concilium.

Q:  What reforms did we see that were never intended by the document or were taken too far?What was never intended, or imagined, by the Council Fathers was Communion in the hand and receiving Communion standing. These practices began in the Netherlands soon after the Council, and, later, they were authorized, a shameful episode when breaking law led to making law. Can anyone seriously argue that these practices have deepened reverence for the blessed Eucharist?
Then we come to what was never mentioned in Sacrosanctum Concilium, but soon spread everywhere after the Council — Mass facing the people. I eagerly supported that change, and I celebrate most Masses that way.
But now, after much reflection, I have second thoughts. Has this overemphasized the priest? Does it rest on the erroneous opinion that the Mass is a meal? Have we lost something? The mystery? So what was gained by all that expensive renovation of sanctuaries? We moved altars — but did we move hearts?
In a broader perspective, what really set in was the secularization of the liturgy. That led to the degradation of language, rituals, vessels and vestments, design, architecture and music.
The Mass became a dialogue across a table, and Communion became a queue when people go and get something. Please do not tell me that a queue is a “Communion procession.”
Now, we face the urgent need to recover the sacred because Sacrosanctum Concilium never intended to secularize Christian worship, with all that dull ugliness and cold functionalism. As Pope Benedict taught, beauty is essential in all that pertains to the worship of the God, who is Beautiful, and that rests on Chapter 7 of Sacrosanctum Concilium.

Read the rest at the web site of NCR.

Hat tip to Mary Ann Mueller.

Ex-Anglicans break out of the ghetto

Thanks to Pope Francis the ordinariate is no longer only for former Anglicans
By William Oddie
Tuesday, 3 December 2013

Recently it was, for various reasons, not possible for my wife and me to get to Mass on Sunday, so we looked around for a Saturday evening vigil Mass. Our nearest happened to be the weekly Sunday Mass of the Oxford area ordinariate.

We went to that. I had never attended an ordinariate Mass and was looking forward to experiencing the new ordinariate liturgy. I was therefore a little disappointed that, since the newly authorised liturgy was still being carefully rolled out, what was actually still being celebrated was the Novus Ordo in English. I sometimes have a certain sense of being flattened by this liturgy, even in the new translation. I know the Mass is the Mass; all the same, I am used to the Novus Ordo in the form of the Latin High Mass at the Oxford Oratory: enough said.

One of the things that often irritates me about the Novus Ordo in English as a sung Mass is the way so many parishes sing it to a setting cooked up by some member of the congregation (who has often written nothing else), rather than to a more widely used and recognisable setting. This seems to me to be (literally) the most blatant congregationalism; it’s a most un-Catholic practice. Why not to a plainsong setting? Cradle Catholics have the extraordinary notion that plainsong can only be sung in Latin, that only Latin fits the notes. But there are plenty of notes, and Anglo-Catholics have known for years that most plainsong settings can be fitted to English translations perfectly well.

Anyway, the new ordinariate liturgy is being gradually introduced, I learned, during the week, and in Oxford the first Sunday Mass for which it will be used will be Advent Sunday. I will certainly be there: not only because the new liturgy itself (of which more anon) seems to me potentially thrilling. It is because of the way I know it will be celebrated: with the same care and reverence and great beauty that the Novus Ordo was celebrated when I went to the ordinariate Mass earlier this month...

Read the entire post in The Catholic Herald.

Hat tip to Mary Ann Mueller.

Yes, I am late to the party, but...

in case some of you have slept in even later than me, the venerable Fr. Hunwicke has started blogging again since mid-November after a long dry spell following his unfortunate accident in Rome during the Fall of 2012.

Due to work I have been negligent in both the reading and writing of blog posts, but if anyone can draw me back to this, it is Fr. Hunwicke, whose posts are full of good humor, deep learning and earnest & godly counsel. Do follow him at http://liturgicalnotes.blogspot.com.

Msgr. Wadsworth of ICEL to speak at Mount Calvary, Baltimore - Friday, December 6th

Mount Calvary Welcomes Msgr. Andrew Wadsworth for a Special First Friday Lecture on Vatican II and the Liturgy

Mount Calvary Catholic Church, Baltimore's Ordinariate parish, continues its new monthly First Friday Series on Friday, Dec. 6. Adoration and Confessions will begin at 5:30 pm, followed by Devotions and Benediction in the Anglican Use at 6:30 pm. The First Friday supper and lecture will follow immediately after Benediction at 7:00 pm. Msgr Wadsworth will be giving a talk on Vatican II and the sacred liturgy, entitled “Sacrosanctum Concilium: What We Have Done, and What We Have Failed To Do.” 

Msgr. Wadsworth is Moderator of The Community of St. Philip Neri, a community-in-formation for the Oratory at the Church of St. Thomas the Apostle in Washington, D.C., and is the Executive Director of the International Commission on English in the Liturgy (ICEL). Mount Calvary, long known for its Anglo-Catholic traditions and liturgy, entered the Catholic Church in January, 2012 as the first parish of the Personal Ordinariate of the Chair of St. Peter. For more information, see our website at www.mountcalvary.com.

Modified Liturgy Coming to Ordinariate Parishes in Advent

November 5, 2013

posted by CHARLOTTE HAYS

ARLINGTON, Texas — One of the most beloved prayers in the Anglican tradition is called the Prayer of Humble Access, but some cherished words were omitted from the Anglican-use Mass, the Vatican-approved liturgy that allowed former Episcopalians and Anglicans to bring elements of their liturgical tradition with them into the Catholic Church.

Come the First Sunday of Advent, however, the missing words of Humble Access will be included in the new ordinariate-use Mass, no doubt gladdening the hearts of many former Episcopalians who recently have become Catholics through the ordinariate.

Said by a kneeling congregation before going to Communion, the famous Prayer of Humble Access begins:

“We do not presume to come to this, thy table, O merciful Lord, trusting in our own righteousness, but in thy manifold and great mercies …”

Humble Access — as it is colloquially known — was retained in the Anglican-use Mass, which was established by a 1980 Pastoral Provision for former Episcopalians and Anglicans by Blessed Pope John Paul II. Anglicanorum Coetibus, Benedict XVI’s November 2009 apostolic constitution, provided for personal ordinariates to accommodate groups of Anglicans coming into full communion with the Catholic Church.

Leaving some former Episcopalians just a bit wistful, however, the initial Anglican-use version of Humble Access omitted the earnest words asking “that our sinful bodies may be made clean by his body, and our souls washed through his most precious blood.” The Anglican-use text was based largely on the Episcopal Church’s 1979 Book of Common Prayer, which customarily omits that clause. 

The restoration of this evocative petition is just one of the changes ordinariate Catholics in the U.S. will notice when their revised liturgy debuts in the U.S. Most parishes will begin to use the new liturgy in Advent, though a few have started earlier. The term "ordinariate use" is now correct, superseding the term "Anglican use"...

Read the full story in The National Catholic Register.

I imagine that "Ordinariate Use" is just as much an unofficial term as "Anglican Use", with the added problem that it is not as accurate. After all, there are several Ordinariates in the Catholic Church, e.g., the Military Ordinariates. His Holiness Pope Francis himself, as Archbishop of Buenos Aires, was head of an Ordinariate, for Eastern Catholics of several rites in Argentina. There is also the issue of the handful of Pastoral Provision Communities of Common Identity who are not, as of yet, involved with the new liturgical rites. "Anglican Use" remains a more accurate and all-encompassing term, so I won't be changing the name of the blog just yet ;)

Outline of the new Ordinariate Eucharistic rite posted

On the web site of the Church of St. Michael the Archangel, Philadelphia, Fr. Ousley has posted a presentation that compares the new Ordinariate rite with the rite in the Book of Divine Worship. The presentation helpfully notes, not only the changes, but also the reason for the changes. In most cases, the changes represent a restoration of more traditional Anglican practices and formularies. The first page is shown below, but you can download the entire PDF of the presentation at the church's web site.

With the new Eucharistic rite's inauguration, the material in the Book of Divine Worship which remains normative has been further reduced. The funeral and marriage rites had been previously supplanted, as had Rite II of the Eucharist. All that remains as normative are the Daily Office, the Litany and Baptism. Doubtless, the Baptismal rite will be the next to be revised and published. I doubt we will see much change in the Litany, and so it remains to be seen what changes will come to the Daily Office. Currently the personal ordinariate of Our Lady of Walsingham uses the texts from the BDW, but uses the psalter from the Customary of Our Lady of Walsingham, owing to differences in the US and English versions of the Coverdale Psalter. There are other differences between the US and English Books of Common Prayer, which are reflected in differences found in the BDW and the Customary, and those differences will have to be addressed by the Anglicanae Traditiones commission.

EWTN to Film Anglican Use Mass at St. Luke's Bladensburg

This Sunday, OCT 6, EWTN, the global Catholic television & radio network, will film the Anglican Use Mass at Saint Luke's Catholic Church, in Bladensburg, Maryland. St. Luke's is a community of the Personal Ordinariate of the Chair of Saint Peter. All are welcome to come and join the parishioners for Holy Mass "where the Sacred meets Elizabethan English".

Sung High Mass will be at 10 am this Sunday, and it is scheduled to be broadcast on EWTN on October 9, 2013.

The address is 4002 53rd St. Bladensburg, MD 20710.

Directions:
From Virginia, take 395 North across 11th Street Bridge, merge 295 North, merge onto Washington-Baltimore Parkway, exit 202 Landover Rd, make a left on 202 and merge on Annapolis Road (450). Church on the left. It takes 12 minutes on a Sunday from the Pentagon.

For more information contact Fr. Mark: FrMarkLewis@gmail.com or 301-395-8982

https://www.facebook.com/StLukesCatholicParish?ref=hl

http://www.stlukesparish-bladensburg.org/

Hat tip to Cameron Song Sellers

Anglican Use/Ordinariate Related posts this week on the New Liturgical Movement blog

This week two posts about themes that should be of interest to those whose hearts and minds are occupied by all things Anglican Use were posted on the New Liturgical Movement blog.

Toward the end of the week we were treated to a post on Fr. Frederick William Faber:

A Tribute to Fr. Frederick William Faber

BY JEFFREY TUCKER

Fr. Anthony Symondson, SJ, delivered this outstanding tribute to Frederick William Faber, English hymnwriter ("Faith of Our Fathers") and founder of the London Oratory, on the occasion of the 150th anniversary of his death in 1863.

FR FREDERICK FABER
The death of Fr Frederick William Faber of Bright’s Disease at the age of forty-nine on the morning of 26 September 1863, just after seven, after a long and painful illness was met by an outpouring of grief that affected the greater part of London and extended to distant parts of the country. His funeral in the newly-built Oratory Church attracted a great crowd of rich and poor of whom the second were in the ascendant; the poor loved him and he loved them...

Go read the whole post for more on this important convert from the Church of England during Tractarian times.



 The week started, however, with a post on the revised Ordinariate liturgy for Mass (many of the comments, unfortunately, shedding more heat than light!), which has been enjoying a "trial run" in a handful of parishes, including the principal church of the US Ordinariate in Houston, and which is due to be rolled out to all parishes in North America on Advent Sunday, following an introduction to all the clergy at a retreat in Florida in late October.

Introducing the Ordinariate Use

BY CHARLES COLE

From the Friends of the Ordinariate of Our Lady of Walsingham:

History will be made in the Catholic Church on Thursday 10 October when a new text for the Mass which includes traditional Anglican words is officially introduced in London.

The new text has been devised for use by Ordinariates throughout the English-speaking world as a way of putting into practice Pope Benedict XVI’s vision of allowing former Anglicans who wish to enter the full communion of the Catholic Church to do so whilst retaining aspects of their spiritual and liturgical traditions. Benedict XVI described these as “precious gifts” and “treasures to be shared”.

The new liturgy — the work of a special commission established by Rome and now approved by the Holy See — includes material from the Anglican Book of Common Prayer (1662) as well as the Roman Rite. It will be unveiled with a Mass followed by a media launch at the Church of Our Lady of the Assumption and St Gregory, Warwick Street, Soho...

Read the whole post and comments at NLM.

Anglican Ordinariate Priestly Ordination and Mass of Thanksgiving

Recently, in Melbourne, Australia, Bishop Elliott ordained another priest for the Anglican Ordinariate. Congratulations to the Rev. Richard Waddell, who was ordained. He will now be leaving to study Canon Law in Rome. There are pictures of both the ordination at St Patrick's Mentone, as well as his Mass of Thanksgiving, which he celebrated at the Community of Bl. John Henry Newman.

I am also told that this was a historic  situation: while the Mass of Ordination was celebrated according to the Ordinary Form of the Roman Rite, the Mass of thanksgiving was the very first use of the Interim Liturgy of the Anglican Ordinariate in Australia...


Read the rest of the article and view the many photos on The New Liturgical Movement.

The Anglo-Catholic Blog revived...with an important post on the liturgy

While the rest of us are spending our summers vacationing (well, yours truly has actually been working quite hard, but lying low nonetheless), Christian Campbell has been hard at work blogging over at the Anglo-Catholic, after many months of letting it lie dormant.

In a post titled "Request for Information on "Ad Experimentum" Rite at OLW" Christian notes:

Earlier today, the following message was posted to the Anglican Use Mailing List:

There was quite a surprise at OLW this morning: a new Order of Mass. I'll highlight changes that I recall. Hopefully others will chime in & comment...

This new Order of Mass, which Christian terms, rightly I think, ad experimentum, is being used in a handful of parishes in the US, Canada and England (and perhaps Australia, although I have seen no confirmation of that). There are restorations of traditional Anglican prayer formulae, but re-ordering of the service to bring it more in line with the Roman Rite.

To read a bit more about this, visit the Anglo-Catholic blog, and sign up for the Anglican Use newsgroup on Yahoo (there's a link in the sidebar to the left).

Liturgical Guidelines from the Ordinariate of Our Lady of Walsingham

Released today on Facebook (and no doubt soon on the web site), the UK's Personal Ordinariate of Our Lady of Walsingham has released a set of guidelines for liturgical use.* Among the highlights:

1. Use of the Rite I Eucharistic liturgy of the Book of Divine Worship is permitted.

2. Slight modifications of the Rite I BDW liturgy are to be made: the words of consecration, the anamnesis and the offertory prayers are to conform with the 3rd edition of the Roman Missal.

3. The psalter from the Book of Divine Worship is not permitted; the psalter from the Customary of Our Lady of Walsingham is preferred.

4. The Anglican Use Gradual (editor: C. David Burt) is commended for use for singing the propers.

*Note: The linked file is a PDF, but does not have the ".pdf" extension, and may not open with a double-click (particularly on Windows-based PCs). It will open from within Adobe Acrobat.

Professor Feulner to speak on Anglican Use Liturgy

On Sunday, April 14th, there will be a short talk by Professor Hans Jürgen-Feulner from the Catholic Theology Faculty at the University in Vienna (Liturgics) following Mass at Blessed John Henry Newman Catholic Church, meeting at St. Joseph's Catholic Church, in Santa Ana, CA. Mass is at 3:00 pm.

Dr. Feulner delivered an important talk at the Anglican Use Conference in Houston in 2009 entitled, “The Anglican Use Within the Western Liturgical Tradition,” which has been included as a chapter in Anglicans and the Roman Catholic Church: Reflections on Recent Developments, published by Ignatius Press in 2011.