Anglicanorum Coetibus Conference Presentations

Pusey 012 1024x768 Anglicanorum Coetibus Conference Presentations

(L to R) Fr. Ackerman, Fr Baker, Fr. Ward, Fr. North, Prof. Duffy.

The Anglo-Catholic is pleased to offer the following audio recordings of the presentations at today's Anglicanorum Coetibus Conference held at Pusey House, Oxford.

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About Christian Clay Columba Campbell

Christian Clay Columba Campbell is a Roman Catholic of the Anglican Use. As Senior Warden of the Cathedral of the Incarnation (Orlando, FL), he organized the process by which the parish accepted the Apostolic Constitution Anglicanorum Coetibus, petitioning to join the Catholic Church. The Anglican Cathedral is now the Church of the Incarnation in the Personal Ordinariate of the Chair of St. Peter. He is also the CEO of Three Fish Consulting, LLC, an Information Technology consultancy based in Orlando, FL. He can be reached via email at ccampbell at threefish dot co.

15 thoughts on “Anglicanorum Coetibus Conference Presentations

  1. I have just been listening to Prof. Duffy's talk. I have read The Stripping of the Altars and empathise with his school of historical research, that of looking realistically at the fact that Anglicanism was mainly a part of the Protestant Union getting back at Rome. There was more of a hermeneutic of rupture than of continuity.

    A Catholic Anglican identity has been built up by editing out the awkward bits, as has Catholic identity. History is full of such distortion and "dishonesty". What happened in Catholicism in the 1960's to the 1980's was comparable with the English Reformation, albeit with less violence. He makes the point that we are going to have difficulties in keeping an Anglican Catholic identity going outside the constraints of having to work in the Establishment. We are inevitably going to change somewhat on accepting the constraints of the Papal and Catholic Establishment. Are we going to align with the traditionalist line and the extraordinary form, or with the reform of the reform by using the ordinary form without abuses (and according to the Pope's recommendations) alongside some pseudo-Anglican missal to satisfy as many as possible?

    Are we prepared for these things? Of course the TAC has been out of the Establishment for years, and I have rarely seen full Choral Evensong in the TAC (we don't have the buildings or the money to pay professional organists and choirs). Are we losing our Anglicanism?

    I don't have an answer, but I would be interested in some TAC views on this problem.

    Update: The Question & Answer session is equally interesting and illuminating. He makes the point that Catholicism has already been influenced by the positive aspects of the Reformation, in particular the vernacular Bible and a greater freedom of thought for theologians. Interestingly, he makes no case for any kind of "medieval revival". Perhaps the contribution of Anglican Ordinariates in the Catholica will be a moderating influence on liturgical, pastoral and ascetic questions. The English would be coming in already using the modern Roman rite with a difference from the sloppiness of many Roman Catholic parishes. Perhaps we are called to lose distinctiveness, but not before having brought a positive influence to bear on the whole Church.

  2. I hoped I heard Duffy right. Catholicism in Anglicanism survived because of the moderating influence of the Monarch. And this can survive only in tension with the Evangelical and Protestant side. The Queen (Elizabeth I) gave the Catholic minded space and this was protected by the Establishment and her direct influence. Now the Queen (Elizabeth II) is like her predecessor Supreme Governor of the Church but will only act on the advice of the PM like Gordon Brown and Labour (which is increasingly perceived anti-Christian). It seems there will be no space for Catholicism or even Evangelical belief. The moderated tension won't exist and with it Anglicanism. The hermeneutic of tension and ambiguity is no more!

    Now if Anglicanism itself disappears, what patrimony could still be preserved?

    And I ask this after digging out weblinks to pictures to the first Anglican/Episcopal Churches and Cathedrals in the Philippines. Oh they are so Anglo-Catholic! And the EF as we know it today would fit perfectly with the church ordering.No wonder Filipino Roman Catholic traddies of the EF persuasion wish these churches survived World War II. They say that even the Episcopal National Cathedral today (a modern Anglo Catholic reconstruction of the old one) is still one of the few churches in the country where the EF can be celebrated without much reordering fuss!

    Now if they are allowed to have the EF there, that would shake up the trendy Filipino Catholic hierarchy (who are not big fans of the EF). And the Anglican bishops are likely to withhold permission as not to tip over the Oikomene boat!

    Now from my end I would agree with Father Chadwick. Even if the CoE disappears (God forbid!), the Anglican ethos of moderation will survive and enrich the Universal Church.

    1. Ben,

      i think that you and I might be the only ones here who are from the Philippines. I am also active in the Forum (see link above) as Bruce in Iloilo. Let me know if you are interested in putting together any prayer service in the Philippines. I'm based in Iloilo but am often in Manila. You can leave me a message in the Forum.

      Bruce

  3. The truly tragic thing about the situation in England is that I know that the Queen has strongly traditional views about theology and liturgy.

    She really should patch things up with the Pope this fall.

  4. Thank you very much for the talks. I was especially fascinated by the one about Anglican Moral Theology.

    One point that struck me about it was the discussion of Hooker's development of the Virtue of Religion as a virtue that ordered other virtues (individual and social) toward holiness. The emphasis Hooker had on the liturgy and worship as being a window to the message that one could read makes Anglican tradition, even in the midst of the iconoclasm of the Protestant Reformation, essentially sacramental in nature.

    Actually, the word I would best use to describe it was one that matched my impression of Anglo-catholicism which is "iconic." An Icon is not merely a picture but is a "window to heaven" that can be read by sight; in fact one does not draw or paint an icon but one writes an icon. That idea seems to be a key to Anglican worship and moral theology, as well as its emphasis on growing in beatitude rather than simply "avoiding sin."


  5. Michael Trolly:

    The truly tragic thing about the situation in England is that I know that the Queen has strongly traditional views about theology and liturgy.
    She really should patch things up with the Pope this fall.

    God save our gracious Queen!
    Long live our noble Queen!
    God save the Queen!

    Let's pray that her and BXVI have some concilatory and irenic talks.

  6. I sang at Mass at Blackfriars on Saturday – I regret I didn't know what was occurring next door. Whatever it is decided is the Anglican Patrimony that Anglicanorum Coetibus brings into the Church, it strikes me that you have in common with your neighbours an understanding of the contemplative ethos of the liturgy at its most profound, in both Mass and Office.

  7. I have not yet had a chance to listen to the Q & A session with Dr Duffy, so I apologize if this was covered there, but I am inclined to think that the recovery of Catholic faith, worship and order commencing with the Carolines and coming to fruition with the Tractarians and Ritualists, as good things, can be seen as gifts of the providence of God to Anglicanism and therefore as valid patrimony to be, indeed, brought back to Rome.

    We already have a little taste of this in the Anglican Usage collects, which, having come over from the American BCP, to a very large extent recover for Rome prayers first written in the ancient sacramentaries or, in the case of one of my favorites, the last collect at Good Friday, retrieved from an old Catholic Primer, so I have read.

    A kind of parallell argument has been made for Elizabethan English as a sacral language (i.e. the Anglican analog to Latin), because it has been hallowed by centuries of reverent use, and it stands apart from the street language of today, so is commonly understood as being the special language of worship. So, too, might the portions of Patrimony be understood?


  8. james:

    My comment is a technical one. Any chance of these addresses being put on the web in written form, please?

    I agree. We are trying to think here. We can afford to be very sparing of pictures and even of audio; text is essential.

  9. I believe that a transcription is being undertaken as we speak, under the aegis of Pusey House, possibly with a view to publishing the talks of this and any subsequent conference.

  10. I too have a technical question. I have added these MP3s to my iTunes, to listen on my iPod, but I have lost the titles that are embedded in the file names. They are listed in iTunes instead as seminar24042010_0 Anyone know how I can get the titles to be properly added? I would like to listen to them in order that they were given.

  11. The talks by Professor Duffy and Father Ward were given ex tempore and are being transcribed. Once the texts have been agreed I hope to make them available on the Pusey House web site, along with those of Father North and Father Ackerman.

    The Catholic League has generously offered to support publication of the addresses, possibly with other relevant material as a contribution to the discussions and reflections that Anglicanorum Coetibus has inspired.

    The Principal and Chapter are immensely grateful to The Anglo-Catholic Blog for hosting the audio of the Conference.

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