In order to maintain an absolute distinction between official announcements and the open discussion conducted on The Anglo-Catholic, a new section has been created which will ultimately be home to authoritative documents, released by the Primate of the Traditional Anglican Communion, its constituent jurisdictions, or the various administrative organs of the Catholic Church, and related to the implementation of the Apostolic Constitution of Pope Benedict XVI, Anglicanorum Coetibus. Discussion will be prohibited on this page and all subsidiary official document pages.
As new source documents are released, these will be posted under the Official Documents section, and an announcement post will appear on the home page of the site. Comments will be encouraged on the announcement post rather than on the source document page itself.
Over the next few days, we will populate the new section with those official texts already available on The Anglo-Catholic. Archbishop Hepworth will also likely release a number of additional background texts in the coming days, and all official documents emanating from the Traditional Anglican Communion in the future will be published here on this site.
Related posts:
This is VERY good news!
I am so relieved to learn that this was all a misunderstanding as I suspected. I think the solutions presented here are OUTSTANDING!
Shane,
All I am able to say about the controversy surrounding the original post is that there appears to be no dispute whatsoever regarding the facts. The direction of the ACA HOB reflects certain hard realities, and while the outcome was unexpected and disappointing for those who in retrospect have held unrealistic expectations, we will make the best of the situation. The details of the accommodation for ordinariate-bound congregations have not yet been announced, but I feel certain that there is a way to move forward which will protect the several integrities of the TAC, the ACA, and those of the faithful here in the USA who have welcomed the Holy Father's Apostolic Constitution. Look for Archbishop Hepworth to announce the pertinent details in the coming weeks.
The clarification from Archbishop Hepworth is very welcome, and should help to sort out the confusion felt by many. It does emphasize the necessity for the leaders of TAC and the ACA to make very clear their own commitment to the way forward, "for if the trumpet give an uncertain sound, who shall prepare himself to the battle?" (I Cor. 14.8)
Very good sir. Thank you for the clarification.
If one merely activates the "About" button atop the home page of this site, there is at the conclusion a disclaimer that the contents herein are opinions and not official pronouncements. This has been there since the site's inception.
Mr. Campbell, thank you for your blog and the courage to call a spade a spade. I, as you, have been uncomfortably aware of the "unrealistic expectations" that some of the ACA powers-that-be have held and it frosts me. Nevertheless, it is a sad reality that they don’t see the precipice on which they stand; Anglicanism is trembling, sighing, gasping, crying, speechless, dying. Why go down with the ship for, unlike the Titanic, nobody will care? Can one come to realize that, to be fully catholic, one must be in communion with the Holy See yet, midst demurring, still make the claim to Catholicity: are these people invincibly ignorant or what?
Moving forward, I suspect that we should, for the interim, continue mentioning our current ACA bishop in the Canon; but am I right in suspecting that that name will soon be changing?
I too breathe a sigh of relief and thank you, Christian, for your dedication, hard work and perseverance in the face of criticism from the usual sources.
I also thank, you, Your Grace, for your clear position and support of the work we geeks are trying to do for the Lord's Vineyard and the reunion of our Anglican community with the universal Catholic Church.
I continue to offer our holy intentions at the Altar each day from this little corner of Normandy, and on this anniversary day of the D-Day landing in 1944 when the Allied soldiers, sailors and airmen arrived on this very coast – at great loss of life – for the peace and freedom of Europe and the whole world.
May God bless you, Your Grace, and my fellow contributors on The Anglo-Catholic. And may He bring us into the bosom of Holy Mother Church!
A LEGEND OF THE ANGLICAN CHURCH IN AMERICA – IN TWO PARTS
PART ONE
THE LEGEND
The epic voyages of legend are sure to require the questing fleet to brave the maelstrom which blocks the route to the safe harbor at journey's end. Fearful and uncertain captains will turn back (as will some who see themselves elevated to admiral in a diminished fleet – betrayal being a frequent theme), condemned to wander a dark sea surrounding an archipelago where every landfall brings disappointment, misery and, ultimately, defeat and even death. But a handful of crews (led by courageous captains) – the collective protagonists of our story – will venture on, determined to reach the goal. Sadly, even among these few some will lose heart, let go the lifelines, and be swept overboard. All who survive the maelstrom will have in someway suffered and will in someway be wounded: in heart, mind, spirit, even body; and some will carry those wounds to the grave.
Oh! but what joy at journey's end for those few who persevere. Not that they will have entered into heaven, for such is not possible in this life. But they will have become citizens of a land in which the hope of heaven will not be mocked and in which the path to realizing that hope will be clearly in view. Left behind will be that world of grotesqueries in which their erstwhile companions have chosen to remain. The dust of that world and of those companions must be shaken off lest it continue to pollute the hearts and minds – and haunt the dreams – of our protagonists. They must take care that they are not tempted to listen to the siren songs which, evoking memories of old comforts and pleasures, will try to obscure the reasons and necessities which impelled the journey and thus seduce them into embarking on a supposed moonlight cruise back to a falsely remembered Avalon, but which instead will surely steer them to a moral and spiritual shipwreck from which recovery will be difficult indeed.
The triumphant voyagers will have carried within themselves all real treasures acquired before the journey, and will now have access to countless new treasures which once were beyond their reach. Certainly, they should continue to love those who stayed behind and hope that they will one day follow. They may even hope that the way becomes less fearful and thus the journey more easily undertaken. But loyalty to their new land must be complete and unwavering, for the very journey they have undertaken should have revealed to them that it is the chosen land in this life of that true king who reigns also in Heaven, their ultimate destination.
You know, it's interesting . . .
Just this morning I had the opportunity and privilege at All Saints Anglican Church in Palatka, FL to sit in on an adult Sunday School class conducted by a laywoman (but also properly overseen by the rector) that was the kick-off for a 13-week series devoted to the study of Church History. The grand sweep of the course is such that serious treatment will be give to the patristic era and age of the councils, as well as early and later medieval and Reformation initiatives, culminating in important 20th century developments, including Vatican II.
What I must laud in this noble effort is the desire to inform and educate our laity on how it is that we've come to this state of ecclesial disunion, and why and how we can remedy the same. It reminds me of a line from the 70s movie "Shoes of the Fisherman" where the newly elected Russian cardinal Kyrill (Anthony Quinn) is doing a bit of marriage counseling on the streets of Rome with a lady physician whose philandering husband is also a major correspondent who is covering the process of acquiring a new pope. At one point Pope Kyrill asks the woman if she was truly ever in love with her man, whereupon she says, "oh, yes, there was love there once." Wisely, Kyrill responds, "then if you have misplaced love, go back and found where you lost it." This, I submit, is a perfect metaphor for this little Sunday School class, and frankly, it could be a model for us all during this difficult and confusing time. Let's TEACH THE PEOPLE from where it was that we have come, and why we need to effect reunification. NOTHING IS GOING TO OCCUR WITHOUT SOLID TEACHING!! Pardon my passion here, but I am someone who has occupied college and secondary classrooms for some seven years now, and I really believe that if we but TEACH our people, the little light bulb will go on, the same little light bulb that originally ignited and illumined the minds and hearts of TAC bishops in the first place as they wept in the Holy Spirit as they signed that Catechism.
If things look a bit grim at the moment, it is able to be overcome. Nothing is as eye-opening as an honest consideration of church history, and it doesn't have to be a dry exercise. Please, for the love of God, may TAC and ACA bishops and other clergy not just let the current state of ignorance among the people dictate the future of the Apostolic Constitution's possibilities, but minister to that ignorance in the Wisdom of Christ.
Don't let a dedicated person in the lay order here in the Florida outback put you to shame – start forming minds and hearts as teachers, and watch the fruit fairly fall from the trees!
It's good to hear this about All Saints Palatka. They shall be in my prayers.
What about those of us who believed what the Bishops said, "We accept that the most complete and authentic expression and application of the catholic faith in this moment of time is found in the Catechism of the Catholic Church …", and who belong to parishes that are unlikely to vote to join the Ordinariate since there has been exactly zero effort by the ecclesiastical authorities over the past two years to educate the laity?
I suppose we are simply going to be tossed overboard to fend for ourselves.
Better that they had left us in ignorance to begin with than to begin a race that they are unwilling to finish.
TAC, DEUS
Brad,
As you sign your comment "TAC, DEUS", I presume that you are in the ACA Diocese of the Eastern United States. If so, I can assure you that your bishop is absolutely committed to the pursuit of unity under the terms of the Apostolic Constitution Anglicanorum Coetibus and will do everything in his power to assist the faithful who find themselves in parishes which are not favorably disposed to the TAC's course of action. If you would like to discuss you situation further, please contact me via email. My address is on the right sidebar at the top.
Mr Scott,
In a case such as you describe, call a bishop such as Bishop Campese, who is fulfilling his vows. I am sure a godly bishop such as he will take in those people. Those faithful who are in this position will have access to godly bishops who will help direct and organize individuals into parishes, etc.
Also understand there are Anglican priests such as myself who will join the ordinariate from other jurisdictions with or without their parishes. So individuals who have been "abandoned" can hopefully find AU parishes. They may not be former TAC, but perhaps Anglicans from various groups coming together, being faithful to Christ and His Church.
Everyone needs to remember: there are faithful Anglicans not in TAC who are also waiting for the ordinariate. Most quietly. I am sure Bishop Campese and Father Phillips have spoken with non TAC/ACA clergy about joining. While the TAC/ACA has been in the front and done the work, for which many are grateful, there are others like myself who will seek to join the ordinariate, but who for particular reasons have to wait and cheer you on in temporary silence.
Fr. Mark
Mr. Scott, the Holy Father is not tossing you overboard!
Those in the situation you describe will have every right to join the Ordinariate as individuals. In the near term, they may find themselves worshiping in Novus Ordo parishes, if that is their only local option. But we can foresee that this will be remedied in time, as Ordinariate parishes and missions proliferate. And in the meantime, you could receive pastoral attention, albeit long distance, from your Ordinary as well as from your local pastor.
One of the canonical curiosities of Anglicanorum Coetibus is that some faithful may be members of Ordinariate parishes, but not members of the Ordinariate; while other faithful may be members of the Ordinariate, but not members of an Ordinariate parish.
Actually it's not that unusual. It goes on all the time with members of the military who fall under the military ordinariate at times, but sometimes choose to participate in parishes of the local diocese while Stateside.
I am wondering, and not to be argumentative, but have you written to the Congregation for the Doctrine of the Faith expressing your desire for an Ordinariate to be erected for your personal pastoral benefit, and indicating that you intend to come in with or without your hierarchs? That is after all your right under Anglicanorum Coetibus. And if those in your situation do not submit petitions, then how can the Holy See have a complete picture of the people's pastoral needs?
We would like to thank the Archbishop, our Bishop, and Christian for all they are doing and have done.
Claiborne, Suzy, and Hugh McDonald
I would like to thank Christian for his efforts. This site is invaluable to anyone who is following the developments related to Anglicanorum Coetibus. From the perspective of a New Hampshire Roman Catholic, I pray the ACA churches in my state come into full communion with the Holy See. The beauty and solemnity of the Anglican Use Mass can only serve to enrich "cradle" Catholics in my area, who seek a return to the solemnity of the pre-Vatican Council II Mass. Being in full communion with the Holy See will only help those Anglo-Catholics fulfill Christ's desire that His Church be unified. To those contemplating whether to accept the ordinariates, know that the Holy Spirit is with you, as are the prayers of so many Roman Catholics waiting for the joyous day that we may be all in communion. You are all in my prayers!
I think that the way the ACA bishops are approaching this matter is wise – that they are trying to support the cause of unity, but also trying to avoid anything that suggests that they are forcing unwilling people to enter into full communion at this time. The unity of the Church was not lost in a day – restoring that unity is a long term goal. Above all, we do not want to do anything that will make people who aren't ready now less likely to join later.
I think that people on both sides should relax. Those who do not want to join the ordinariate will still have a church home, whether that is in a rump of the ACA, or in another continuing church. Hopefully those continuing groups remaining outside the ordinariate will finally agree to some sort of unity among themselves – and find it in their hearts to continue a dialogue with Rome (if at a somewhat slower pace) and Orthodoxy. Also, we should find ways for traditional Anglicans (both within and outside of the Roman Communion) to cooperate on matters of mutual concern – especially in theological education and scholarship – in the same way that many Eastern Orthodox and Byzantine Catholics have been working together in recent years.
For those who want to be part of the ordinariate, but are worried that their parish may not join – remember that Roman Catholic Canon Law stipulates that a Catholic has a right to his own liturgical "rite" (which I suppose might be interpreted to include "use"). Even where there is no Anglican Use parish, a sympathetic pastor might well provide some of the services of the church (such as weddings, baptisms, funerals) from Anglican Use books for parishioners from that background. Also, where there is a small group of parishioners, they might very well organize a devotional society that meets in the local RC parish to say/sing the offices from the Prayer Book.
Since it will be much easier, when in full communion, to have the use of Roman Catholic churches for worship – and the ability to share clergy! – providing services to a scattered membership will be much easier than it is for the continuing churches. We'll know that even if we don't have enough Anglican Use priests in a certain area, our members can still access the sacraments. We'll know that even if we don't own a lot of buildings, we can share with the rest of the Catholic Church.
Of course, this goes both ways – our priests should make sure they are familiar (as much as this may make some of them gag) with the liturgical books of the Novus Ordo, since it is very reasonable for Rome to expect that they will return the favour, and be willing to celebrate for a mainstream Latin rite parish, if available. It's likely that, by doing so, Anglicans will be able to have a significant contribution to the future of Catholic churchmanship.
You have expressed things beautifully here, but I see the coming parting of the ways between those of the ACA dioceses and parishes going into Ordinariates and the others going on as they are as a messy and violent process. I cannot say anything about the Bishops, because our Archbishop seems to be on talking terms with them, except that they did commit themselves in 2007 to the doctrines contained in the Catechism and the request for what was granted by the Holy Father in the form of Ordinariates. On the level of the parochial clergy and laity, there may the effects of anti-Roman prejudice, ignorance or opposition to the three dogmas defined in the 19th and 20th centuries: the Immaculate Conception, Papal infallibility and the Assumption. There may also be less doctrinally-motivated reasons.
With the Bishops having made this solemn commitment, I have difficulty in imagining how the ACA or other Churches of the TAC can provide oversight to clergy and lay people (ie. those who have not signed the Catechism and the request letter) who decide not to go to an Ordinariate and to remain in their current situation. The Bishops, it is clear, have to make the move or be discredited with their own on account of the commitment they made.
I would imagine that the only thing would be cast the shallop away from the ship with officers, crew and navigation equipment – in non-analogical terms, let them go and make no obstacle to the simple priests and deacons joining another continuing or independent Catholic ecclesial body. Whatever happens, it’s going to be messy. My big question is whether an Ordinariate in America can be created from the basis of committed ACA dioceses, like the DEUS and the Anglican Use parishes, and then individuals and small groups can simply leave their parishes and dioceses to join the Ordinariate. But, Rome and our own hierarchy know best what they're going to do.
Perhaps it will take years and decades for the wounds to heal between those who join Ordinariates and those who stay as they are. I see the present bitter attitudes coming from clerics of the ACC, and the more irenic attitude of the APA. It would be important to set out the basis of a dialogue without proselytising.
I very much doubt most Catholic parish priests would use anything other than their own rites, when many are opposed to the Extraordinary Form of the Roman Rite, and sometimes the Byzantine Rite too. But they can be asked. I imagine many lay men and women are going to find themselves isolated and ostracised by their continuing Anglican community for making the move to membership of an Ordinariate and communion with Rome.
We should discuss these issues of what can be done for those who want to be “left behind” as positively as possible. Good idea!
Fr. Chadwick predicts correctly, I think, that most non-ordinariate priests of the Latin Church will not care to offer ordinariate liturgies. But I don't think the reason will be this:
"many are opposed to the Extraordinary Form of the Roman Rite, and sometimes the Byzantine Rite too".
Few such priests are opposed to the Byzantine Rite per se. As for the oppositon to the Traditional Latin Mass, this has a 'history' mired in controversy and animosity. These priests will mostly not be hostile to the incoming ordinariates if only because they are unaware of the character of the TAC (e.g. opposition to the ordination of women).
Most Latin priests are taxed as it is (shortage of priests) and will simply not be interested in using additional liturgies for small groups of people. But some will be very accommodating, I think.
P.K.T.P.
Mr. Trolly wrote:
"For those who want to be part of the ordinariate, but are worried that their parish may not join – remember that Roman Catholic Canon Law stipulates that a Catholic has a right to his own liturgical “rite” (which I suppose might be interpreted to include “use”). Even where there is no Anglican Use parish, a sympathetic pastor might well provide some of the services of the church (such as weddings, baptisms, funerals) from Anglican Use books for parishioners from that background."
No, I cannot see how this is possible. A.C. gives ordinariate priests the faculty to use special liturgies in addition to non-ordinariate rites. But it does not work the other way and non-ordinariate priests will not have the faculty to use rites proper to the ordinariates. However, non-ordinariate priests can come to work in an ordinariate by agreement between their diocesan bishops and the personal ordinary; and this can be done in addition to work done by such priests in their local dioceses. So, yes, by mutual agreement of bishops, some Latin priests could help (including those who are former Anglican ministers).
I think that people are worrying overmuch. There will be an interim period in which ordinariate clergy come to use certain Latin Church parish churches. Remember that the majority of TAC parishes currently worship in rented spaces.
My impression is that the TAC is a bit 'clergy-heavy'. I mean that the ratio of clerics to laics seems higher than it is in the Latin Church at the moment. This is advantageous for laics in the coming ordinariates. Priests can trinate on Sundays and offer Mass in different parish churches each time. Worry less for the time being and trust in God and the prayers of our Lady.
P.K.T.P.
As with any 'divorce' there will be enough hurt feelings and heartache to go around. The hope is that those normal hurt feelings are outcome from the act of separation; not created from a 'How could you do this to me?' or, 'How could you not join us?, attempt of a guilt trip. Then again, we are all human beings and have need to seek the mercy and grace of God, His healing balm, especially when we are experiencing pain and hurt. On that note I respectfully request we keep the DEUS (June 23-25) and DOW (July 1-2) in prayer as they meet in Synod.
The DMV (Diocese of the Missouri Valley, ++Falk's former See) Synod will begin tomorrow, June 8th – they will be the first to sound the trumpet. I believe that Fr. Berry who posts here is a member of that diocese; if so perhaps he can provide us with his impression of the proceedings? Has "The Anglo-Catholic" made arrangements to have it reported on?
I and most of the delegation from our parish are at Our Lady of the Snows at this moment. While our parish is totally behind the Apostolic Constitution, I'm afraid that sentiment is not shared by the majority of the diocese – time will tell.
I fear that Fr. Chadwick's characterization of the upcoming events as "messy" may well be true.
Christian, if there is a way we can keep all apprised of developments at this possibly historic synod, please let me know how this could best be accomplished. I suspect Fr. Berry will be here – guns loaded – and will be happy to join in the effort.
Pray for us – and pray that the Scotch holds out!
I think we must be extremely cognizant that the whole ordinariate project will be under severe spiritual attack and examine to see whether some of the negativity, fear, uncertainty and doubt (FUD) as my bishop calls it, has an origin from dark forces trying to derail it. The first person we always need to examine is ourselves. Let us rest in trust, and calm and hope. The spiritual attack is a good sign, a sign that this is important enough for the Kingdom for the enemy to try to derail it.
Deborah
Mr Perkins wrote:
"A.C. gives ordinariate priests the faculty to use special liturgies in addition to non-ordinariate rites. But it does not work the other way and non-ordinariate priests will not have the faculty to use rites proper to the ordinariates."
That is not necessarily the case. In the current situation in the U.S. (Anglican Use) Latin Rite priests can indeed be given faculties to officiate at services using the Book of Divine Worship when the community needs a substitute for a priest who is unavailable. Here in Boston we have a priest who regularly substitutes for Fr. Bradford when he is traveling. When the congregation was first set up, it was the Latin Rite archdiocesan vicar who served as the first pastor during the year between Fr. Bradford's reception into the church and his ordination to the Catholic priesthood.
In Scranton, a similar process played out, except that there there were 7 diocesan priests who learned the BDW rite and celebrated Mass for the St. Thomas More Society in the period between the reception of the community and Fr. Bergman's ordination.
Why would similar provisions not be made for ordinariate parishes and smaller groups? After all, if the ordinariate parishes are expected to maintain close ties and cooperate with the diocesan bishop would not the reverse hold true?
I have always had the concern that some of the groups who approached Rome to come into full communion with the Church had reservations and were waiting to hear if all their demands were going to be met.
Now it seems that some Bishops who should know exactly what it means to be part of the Catholic Church and what doctrines must be accepted have backed off of their commitment. My concern is how must Anglicans in general appear to the Holy Father after his gracious offer and also to ordinary Catholics, whether clergy or laypeople. Will these actions compromise their trust in our loyalty to the Church? I don't know the answer, but hopefully our brothers and sisters will understand that some have unfounded fears and just could not join the others whether they are in TAC, FIF or some in ACA who are coming into the Ordinariate.
I understand that taking the step to become Catholic is not easy, but any Bishop or priest should have understood what it truly is to be under the authority of the Pope. Of course this is my opinion only, but I feel that "authority" is a fearsome word for many Anglicans. As a convert from TEC, I find "authority" to be a word of "freedom". I know where my Church stands on all issues and doctrines and no longer have to worry about what new teaching is to be promoted.