There Are Still Many People (Mostly Anglicans) Who Preach the Catholic Faith but Who Aren’t Yet Catholics. We Need to Respect Their Beliefs

Anglo-Catholics have one important pastoral opportunity that Roman Catholics don’t

Ordinariate clergy being ordained earlier this year. CNS photo/Marcin Mazur, Bishops' Conference of England and Wales)

From the Catholic Herald (UK)

By William Oddie

From time to time, one blog leads on to another. Here’s one which leads on from two of my recent efforts. Firstly, from my recent post pointing out that the secular press, in their obituaries of Sir Jimmy Savile, totally ignored what he himself would have said was one of the most important features of his life, his Catholic faith. I mentioned in some sorrow among these a paper I first came across some 50 years ago, the Irish Independent. Back in those days, it was a very definitely Catholic paper, and would certainly have mentioned Jimmy Savile’s regular attendance at Mass during the week. “Truly”, I commented, “since the long-ago days when the Irish Independent published a series of booklets on the Catholic faith for children (my favourite — one of which I remember vividly since I much later based a children’s sermon on it in my days as a clergyman, to the fury of a very Protestant churchwarden—was entitled “Tales of the Blessed Sacrament”) there has been a great falling away from that faith, which makes me very sad indeed.”

Anglican Group Faces Uncertain Future as Ordinariates Begin

From VirtueOnline

By David W. Virtue

A personal ordinariate offered by Pope Benedict XVI for traditionalist Anglicans has divided the American branch of the Traditional Anglican Communion (TAC) - the Anglican Church in America - causing an irreparable schism in that body of Anglo-Catholics.

The Traditional Anglican Communion was formed in 1991. Archbishop Louis Falk served as its first primate. He was succeeded in 2002 by Archbishop John Hepworth of the Anglican Catholic Church in Australia. The TAC exists in Africa, Australia, the Torres Strait, Canada, Central and South America, England, Ireland, India, Pakistan, Japan and the United States. The vast majority of its members are in India and the Torres Strait.

The TAC is not recognized by the Archbishop of Canterbury and is independent of the Anglican Communion. The TAC upholds the theological doctrines of the Affirmation of St. Louis (1977) with its members self-described as Anglo-Catholics in their theology and liturgical practice. Some parishes use the Anglican Missal in their liturgies. The TAC is guided by a college of bishops from across the communion and headed by an elected primate. TAC churches separated themselves from Anglicans principally over the ordination of women, liturgical revisions, the acceptance of homosexuality and the importance of tradition.

The Pope's offer to orthodox Anglicans, however, has produced unintended consequences.

The Anglican Catholic Patrimony Which the Ordinariate Will Bring Has Been Enriching Us for Years

 Think of all those great translations of Latin hymns

From The Catholic Herald (UK)

By William Oddie

 High altar reredos by Sir Ninian Comper at St Mark's church in Primrose Hill, north-west London

There is an interesting Telegraph blog by the pianist Stephen Hough this week, about his conversion to the Catholic Church as a boy of 16. He and his mother were staying in a guesthouse, down the road from Buckfast Abbey:

“We went to Mass there, mainly because it was within walking distance, and immediately I had this feeling of entering an enormous, strange, fascinating new world.

“It wasn’t just the unfamiliar sight of sun streaming through stained glass windows and the sound of Latin chant. I felt I was in a forbidden place, an enclave of papism – really quite an exciting sensation for an awkward, rebellious teenager. I was about to leave all Christian faith behind when this window to a bigger truth opened: that beauty can be a path to God, and that a fixed, “impersonal” liturgy can seem less man-made than extemporary prayers"

His conversion was from an evangelical form of Protestantism, and as he puts it, “it might have caused less offence if I’d taken up smoking hashish”. Now, he says, “I no longer feel so separated from the tradition in which I grew up. If I want to attend Anglican evensong or sing Methodist hymns I can – and do, with pleasure. Our communities understand each other better. There’s room for a two-way exchange, and I hope the ordinariate will make that exchange even warmer.”

I also hope it will: all the same, it has to be said that in the case of mainstream broad church Anglicanism I really don’t think that our communities do understand each other better: what has happened is that Roman Catholics have begun to understand Catholic-minded Anglicans a lot better (it isn’t just that Anglo-Catholics have realised that any kind of understanding with Anglicanism as it has developed is now impossible for them): and the “Anglican patrimony” they bring with them is of a kind entirely compatible with the Roman patrimony of the mainstream English Catholic Church.

Anglo-Catholics Must Now Decide

By the Rt. Rev. Andrew Burnham

So we are to have a code of practice. Traditional Anglo-Catholics must now decide whether to stay in the Church of England in what, for a while, will be a protected colony - where the sacramental ministry of women bishops and priests is neither acknowledged nor received - or to leave.

Leaving isn't quite so easy as it sounds. You don't become a Catholic, for instance, because of what is wrong with another denomination or faith. You become a Catholic because you accept that the Catholic Church is what she says she is and the Catholic faith is what it says it is. In short, some Anglo-Catholics will stay and others will go. It is quite easy to think of unworthy reasons for staying - and there are no doubt one or two unworthy reasons for leaving.

There are also honourable reasons for staying. Like the Anglican clergy who wouldn't swear allegiance to William and Mary at the end of the 17th century and the Catholic clergy who wouldn't swear allegiance to the French Revolutionary government a century later, the "non-jurors" of the present day will soldier on and die out but they will be faithful to what they have believed and history will honour them for their faithfulness.

Recent history teaches us that those who stay on - for instance, in similar circumstances in North American and Scandinavia - are not left alone for long. The pressure of secular culture bears down on them to ensure conformity with secular values.

As for those who choose to go, like in the early 1990s these will include some of the finest Anglican clergy.

Most of them are not motivated in the least by gender issues but by a keenness to pursue Catholic unity and truth.

For them, the decision of the Church of England to proceed to the ordination of women bishops without providing adequately for traditionalists renders the claims of the Church of England to be part of the One, Holy, Catholic and Apostolic Church shaky or simply untenable.

Codes of practice are shifting sands. The sacramental life of the Church must be built on rock.

How could we trust a code of practice to deliver a workable ecclesiology if every suggestion we have made for our inclusion has been turned down flat?

How could we trust a code of practice when those who are offering it include those who have done most to undermine and seek to revoke the code of practice in force for these last 14 years?

The synodical process for traditional Anglo-Catholics is over. Some will try to draw new lines in the sand. But what the General Synod of the Church of England demonstrated on 7/7 (2008) is that, as on 11/11 (1992), it has decided that it is unilaterally competent to alter Holy Order. At one stage in the late 1990s it even had a go at changing the Creed. Here at work is a democratic Magisterium which at York this week showed that it values the advice of archbishops and bishops' prolocutors less than it does the outcome of a show of hands.

What we must humbly ask for now is for magnanimous gestures from our Catholic friends, especially from the Holy Father, who well understands our longing for unity, and from the hierarchy of England and Wales. Most of all we ask for ways that allow us to bring our folk with us.

Meanwhile we retreat into the wilderness and watch and pray.


The Rt. Rev. Andrew Burnham is the Bishop of Ebbsfleet and has been one of two "flying bishops" in the province of Canterbury. He is currently in discussion with the Vatican about ways to allow traditionalist Anglicans to become Catholic en masse.

C of E Bishop Will Lead Anglicans To Rome

From The Telegraph
By Damian Thompson

The Bishop of Ebbsfleet, the Rt Rev Andrew Burnham, is to lead his fellow Anglo-Catholics from the Church of England into the Roman Catholic Church, the Catholic Herald will reveal this week.

Bishop Burnham, one of two "flying bishops" in the province of Canterbury, has made a statement asking Pope Benedict XVI and the English Catholic bishops for "magnanimous gestures" that will allow traditionalists to become Catholics en masse.

He is confident that this will happen, following talks in Rome with Cardinal Levada, head of the Congregation for the Doctrine of the Faith, and Cardinal Kasper, the Vatican's head of ecumenism. He was accompanied on his visit by the Rt Rev Keith Newton, Bishop of Richborough, the other Canterbury "flying bishop", who is expected to follow his example.

Bishop Burnham hopes that Rome will offer special arrangements whereby former Anglicans can stay worshipping in parishes under the guidance of a Catholic bishop. Most of these parishes already use the Roman liturgy, but there may be provision for Anglican prayers if churches request it.

Anglican priests who are already married will not be barred from ordination as priests, though Bishop Burnham would not be able to continue in episcopal orders, as he is married and there is an absolute bar on married bishops in the Roman and Orthodox Churches.

In his statement, Bishop Burnham explains why he is rejecting the code of practice offered to traditionalists by the General Synod last night.

"How could we trust a code of practice to deliver a workable ecclesiology if every suggestion we have made for our inclusion has been turned down flat?" he asks. "How could we trust a code of practice when those who are offering it include those who have done most to undermine and seek to revoke the code of practice in force for these last 14 years? ...

"What we must humbly ask for now is for magnanimous gestures from our Catholic friends, especially from the Holy Father, who well understands our longing for unity, and from the hierarchy of England and Wales. Most of all we ask for ways that allow us to bring our folk with us."

Anglican Traditionalists Wait For Vatican Ruling

From The Church of England Newspaper

AN ANNOUNCEMENT on the Vatican's relationship with the Traditional Anglican Communion (TAC) may be made following the July 16-Aug 3 Lambeth Conference, sources in Rome tell The Church of England Newspaper.

Leaders of TAC, home to over 400,000 Anglo-Catholics who have left the Episcopal and Anglican churches over the past thirty years, have been in talks with the Vatican over creating an Anglican-rite enclave under the authority of the Bishop of Rome.

While the curia under Pope John Paul II had opposed attempts to bring Anglicans en masse into the Roman Catholic fold, under Benedict XVI the Vatican appears to have adopted a different line. Anglicans wishing to be received into the Catholic Church are welcome to do so, as individuals, rather than as part of a larger ecclesial body. The talks between TAC and Vatican , however, have focused on allowing whole groups to enter the Catholic Church while maintaining their own orders and liturgy.

The National Catholic Register reported that "discussions at the Vatican on devising a possible structure for [TAC] to come into communion with Rome are understood to be nearing completion." It added that during their May 5 meeting, Archbishop Rowan Williams asked Benedict that "any potential announcement be delayed until after the Lambeth Conference."

However, a spokesman for Dr Williams told CEN the report was untrue. The TAC issue "didn't come up with the Pope," a press spokesman for the Archbishop said.

The Rt Rev David Moyer, former president of Forward in Faith USA and a Bishop in TAC, also declined to comment on the negotiations with Rome , stating only that "We in the TAC are on our knees for something positive to happen.We remain very hopeful."

The Bishop of Fort Worth, the Rt Rev Jack Iker -- who is currently in Rome on study leave -- told The Church of England Newspaper "conversations with TAC - and others-have taken place at high levels in the Vatican and that it is thought that the Pope is sympathetic to the dilemma of traditionalists in the Anglican way."

However, no formal dialogue exists between TAC and the Congregation for Promoting Christian Unity -- the Vatican agency tasked with ecumenical relations.

Speculation on a possible Anglican enclave within the Catholic Church comes amidst a tightening of views on women bishops within the Church of England. One traditionalist leader speculated that the House of Bishops' decision to go ahead with women bishops without providing safeguards for those opposed, may have been predicated on the calculation that the Catholic Church would resolve the women clergy issue for the Church of England.