USCCB: Anglicanorum Coetibus Q&A

This "question and answer" document dealing with Anglicanorum coetibus has been issued by the United States Conference of Catholic Bishops, and appears on the USCCB website.


What is Anglicanorum coetibus?

This is an apostolic constitution issued by Pope Benedict XVI in November 2009 that authorized the creation of "ordinariates," geographic regions similar to dioceses but typically national in scope. Parishes in these ordinariates are to be Catholic yet retain elements of the Anglican heritage and liturgical practices. They are to be led by an "ordinary," who will have a role similar to a bishop, but who may be either a bishop or a priest.

Note: Anglicanorum coetibus is pronounced Anglican-orum chay-tee-boose.

Why did Pope Benedict authorize this?

Anglicanorum coetibus was a response to repeated and persistent inquiries from Anglican groups worldwide who were seeking to become Catholic. Ordinariates seek to provide a way for these groups to enter in "corporate reunion"; that is, as a group and not simply as individuals. This will allow them to retain their Anglican liturgical heritage and traditions.

Is there an ordinariate for the United States?

At the Fall Meeting for the U.S. bishops in November 2011, Cardinal Wuerl announced that Pope Benedict XVI approved the creation of an ordinariate in the United States.The canonical establishment of the ordinariate will take place on January 1, 2012, the Solemnity of Mary, Mother of God. An ordinary for the United States will be named at that time.

How many ordinariates are there?

The first ordinariate, Our Lady of Walsingham, was established for England and Wales on January 15, 2011, by the Vatican. The ordinariate is led by Monsignor Keith Newton, a former Anglican bishop who is married and was ordained a Catholic priest. The ordinariate in England and Wales now includes approximately 1,000 Catholics. . . , 42 groups. . . located throughout the country and a growing number of priests and permanent deacons, with others in formation. Among its priests are five former Anglican bishops. Ordinariates also are under consideration in Australia and Canada.

What is the timeline for actions related to the ordinariate in the United States?

  • In September 2010, Cardinal Donald Wuerl, Archbishop of Washington, was asked by the Vatican's Congregation for the Doctrine of the Faith (CDF) to be its delegate for the implementation of Anglicanorum coetibus in the United States.
  • The United States Conference of Catholic Bishops created an ad hoc committee that includes Cardinal Wuerl, Bishop Kevin Vann of Fort Worth and Bishop Robert McManus of Worcester to assist the CDF with implementation of the document and to assess interest in an ordinariate for the United States. Fr. Scott Hurd, a priest of the Archdiocese of Washington, was named as a staff liaison to the committee.
  • Over the next several months, Cardinal Wuerl received inquiries from numerous groups and parishes interested in potentially joining an ordinariate. Some are currently part of The Episcopal Church and others, though Anglican, are not part of The Episcopal Church. Cardinal Wuerl presented the findings to the United States bishops at their Spring Meeting in June 2011.
  • At the Spring Meeting, Cardinal Wuerl stated that there was sufficient interest to move forward with establishing an ordinariate in the United States.
  • In September and October 2011, two communities (one in Fort Worth, Texas, the other in Bladensburg, MD) were received into the Catholic Church with the intention of eventually being part of the ordinariate.
  • At the Fall Meeting of the United States bishops in November 2011, Cardinal Wuerl announced that Pope Benedict XVI had approved the creation of an ordinariate in the United States.The canonical establishment of the ordinariate will take place on January 1, 2012, the Solemnity of Mary, Mother of God. An ordinary for the United States will be named at that time.

Is there a difference between Episcopal and Anglican?

Parishes that are part of The Episcopal Church belong to the worldwide Anglican Communion, under the spiritual direction of the Archbishop of Canterbury in England. Thus, they are both Episcopalian and Anglican. However, other Christians in the United States identify themselves as Anglican, but are not part of the Anglican Communion. These Christians therefore are Anglican, but not Episcopalian.

How does an ordinariate work?

According to the Complementary Norms for the Apostolic Constitution Anglicanorum coetibus, issued in November 2009, an ordinariate is "juridically comparable to a diocese."

An ordinary (an individual with a role similar to a bishop) who may be a bishop or a priest – is appointed by the Pope and is a voting member of the Episcopal Conference. If a priest is married, as Monsignor Keith Newton, the Ordinary for Our Lady of Walsingham is, he may not be ordained a bishop.

The ordinary exercises his responsibilities in collaboration with local diocesan bishops, and is assisted by a Governing Council, Finance Council and Pastoral Council.

The Governing Council has the rights and responsibilities that Canon Law gives to a diocesan College of Consultors and Presbyteral Council. In addition, the Governing Council must give consent for an ordinary to (1) admit a candidate to Holy Orders; (2) erect or suppress a personal parish or house of formation; or (3) approve a formation program. The Governing Council advises on formation and also submits a terna of names to the Holy See when it is time to appoint a new ordinary. Half of the Council's members are to be elected by the priests of the ordinariate.

Is there precedent for this?

These ordinariates are new in that they will provide a way for Anglicans to enter the Church in a corporate manner; that is, as a group or community, while also retaining some of their Anglican heritage and traditions. However, there are other Catholic ordinariates. One that many people are familiar with is the Archdiocese for the Military Services, USA, which has responsibility for Catholics serving in the U.S. armed services worldwide and which works in collaboration with local bishops.

How does this differ from the "pastoral provision"?

The pastoral provision was established by Pope John Paul II in 1980 to provide a way for individual Episcopal priests, including those who may be married, to be ordained Catholic priests for dioceses in the United States. It also allowed Anglican parishes to become Catholic parishes or chaplaincies within existing dioceses. Since 1980, three parishes and a number of smaller groups have been established. They are commonly referred to as "Anglican Use" communities, since they use The Book of Divine Worship in their liturgies, a Vatican-approved Catholic resource that reflects traditional Anglican prayers and formularies.

Anglicanorum coetibus is new in two ways: it applies to the world, not solely the United States, and it allows Anglican groups to be received into the Catholic Church – not through a local diocese, but through a new entity, an ordinariate that, though similar to a diocese, is national in scope and reflects Anglican liturgical and other traditions.

How many groups in the United States will enter the ordinariate when one is established?

Cardinal Wuerl reported to the U.S. bishops in June 2011 that inquiries had been received by many groups and that there was sufficient interest to proceed with the creation of an ordinariate in the United States. Since the June meeting, two communities have been received into the Catholic Church – one in Fort Worth, Texas, and the other in Bladensburg, Maryland.

How does this work?

Anglican priests seeking to enter the Catholic Church under an ordinariate may apply to be ordained as Catholic priests after a period of preparation. Community members also will undergo a formation period prior to their reception into the Church, studying the United States Catholic Catechism for Adults.

The liturgy in ordinariate parishes will be very similar to that of an Anglican liturgy. However, the parishes will use the Book of Divine Worship, which is a Vatican-approved Catholic liturgical book that is based upon historic Anglican liturgies.

How do groups come into the ordinariate?

Groups seeking to be part of the ordinariate will undergo a process of catechesis involving the use of the United States Catechism for Adults which has been approved by the ad hoc Committee on the Implementation of Anglicanorum coetibus.

Has an ordinary been named yet?

No. The canonical establishment of the ordinariate will take place on January 1, 2012, the Solemnity of Mary, Mother of God. An ordinary for the United States will be named at that time.

What news for the ordinariate was announced at the U.S. bishops' Fall Meeting?

At the Fall Meeting of the United States bishops in November 2011, Cardinal Wuerl announced that Pope Benedict XVI had approved the creation of an ordinariate in the United States. The canonical establishment of the ordinariate will take place on January 1, 2012, the Solemnity of Mary, Mother of God.

At the same time, Cardinal Wuerl confirmed that Bishop Kevin Vann of Fort Worth, Texas, will succeed Archbishop John Myers of Newark as the Ecclesiastical Delegate for the Pastoral Provision, through which married Anglican priests become diocesan priests in the Catholic Church.

While Bishop Vann's new role as Ecclesiastical Delegate for the Pastoral Provision and his continuing work on the establishment of the ordinariate are separate, they are related because both are concerned with Anglicans entering the Catholic Church

Author: Fr. Christopher Phillips

Fr. Christopher G. Phillips is the pastor of Our Lady of the Atonement Catholic Church in San Antonio, Texas, where he has served for the past twenty-eight years. He is the founding pastor of the first Anglican Use parish, erected in 1983 under the terms of the Pastoral Provision. Fr. Phillips was ordained as an Anglican for the Diocese of Bristol, England, in 1975. After serving as Curate for three years at St. Stephen Southmead, he returned to the United States and served in two Episcopal parishes in the Diocese of Rhode Island. In 1981 he left the Episcopal Church and moved with his family to Texas, where he was subsequently ordained as a Catholic priest in 1983. Fr. Phillips and his wife, JoAnn, have been married for forty years. They have five children, all grown and married, and three grandchildren.

45 thoughts on “USCCB: Anglicanorum Coetibus Q&A”

  1. "Ordinariates are under consideration in Australia and Canada." This is true, but for now Abp Collins is advising interested Canadians to join the US Ordinariate, as numbers are too small to support one in Canada at this time.

    1. I'm not sure Archbishop Collins is actually "advising" the Canadian groups to join the U. S. Ordinariate; rather, I think because the numbers there are still relatively small, he is suggesting that this is one possibility. The CDF will make the final determination about the implementation of Anglicanorum coetibus in Canada.

      Personally, I believe this would be a great way to get things moving in Canada, if a separate Ordinariate isn't possible at this time. It would lay firm groundwork for having a separate Ordinariate in the not-distant future, while allowing those groups that are now ready to be part of an existing Ordinariate — just as was done for the group in Scotland.

      1. I rather doubt that Canadian incomers want to be part of an American Ordinariate using a Missal that is taken from the 1970s American Prayerbook.


  2. A few interesting sentences that caught my eye:

    "Anglican priests seeking to enter the Catholic Church under an ordinariate may apply to be ordained as Catholic priests after a period of preparation."

    "The liturgy in ordinariate parishes will be very similar to that of an Anglican liturgy. However, the parishes will use the Book of Divine Worship, which is a Vatican-approved Catholic liturgical book that is based upon historic Anglican liturgies."

    I still don't know exactly what the entire "period of preparation" consists of at this point, and I didn't realize that the decision was already made as to the liturgy we would be required to use.

    Perhaps I am not as well informed as I ought to be, and/or these statements don't necessarily reflect the fact that final decisions have been made regarding these issues.

    Just wondering.

    1. The English Ordinariate may (or may not) be instructive when it comes to the "period of preparation." In the case of former CofE clergy, it consisted of courses at Allen Hall both before and after ordination as Catholic priests. The liturgy decision has NOT been made. The BDW is simply an off-the-shelf, long-ago approved option that is currently available due to the existence of Anglican Use communities in the United States for several years. That and either form of the Roman Rite may be used until new Anglican Ordinariate liturgical books are approved (which may take from a few months to a few years).

      1. I would add that Ordinariate bound clergy in England were ordained only months after beginning their formation as Catholic priests. They essentially had to wait in the pews from Ash Wednesday to Pentecost (as did their parishioners, who were received as communicants with their clergy at Easter).

  3. I believe it is a matter that the liturgy must be one that is approved by the Vatican. Currently, other than the regular Roman Missal, that would mean the Book of Divine Worship. But that is only for the time being as additional considerations are already underway. I would guess that nothing else could be approved prior to an ordinary being installed, and it might take some time even then. My guess would be it won't take nearly as long as getting approval on a translation of Latin into English takes.

  4. I have several questions. With respect to the Governing Council, we're told "Half of the Council's members are to be elected by the priests of the ordinariate." I'm not clear on who elects the other half?

    We're told about the 1000 interested in joining in the UK, but do we know the number of Anglican laity in the U.S. who've to date indicated they're interested in joining the Ordinariate? Then, do we know the number of Anglican priests who definitely intend to join it?

    Last, I was reading on another blog in which some monsignor in the Washington archdiocese made the comment that the Ordinariate's admitting married Anglican clergy or seminarians who intend to marry before their ordination to the priesthood would be phased out in time. I've heard this from other priests in blog discussions. Is this true?

    If it is, perhaps I've overlooked the fine print of "Anglicanoroum Coetibus". Because I didn't conclude this was true from my reading of it.

    1. With regards to numbers of laity, the initial figure that has been floating about is approx. 2,000. This doesn't include the existing Anglican Use parishes as far as I know.

      1. Yes, that number must not include Anglican Use communities because, as of 2008 anyway, the lay faithful parishioners in the 8 AU communities numbered roughly 2,000.

        So, it looks like the Ordinariate will initially be about half AU and half newly confirmed.

  5. "Then, do we know the number of Anglican priests who definitely intend to join it?"

    Sorry, I guess the 67 dossiers received by Cardinal Wuerl answers my question.

    1. And that number doesn't take into account those of us who have already been ordained as Catholic priests through the Pastoral Provision, and who intend to become part of the Ordinariate.

      The Pastoral Provision and the Anglican Use parishes within it will give quite a different beginning to the U. S. Ordinariate, when compared to the beginning of the Ordinariate of Our Lady of Walsingham. The A.U. parishes will be bringing many years of experience of living and ministering within the full communion of the Catholic Church, as well as substantial assets.

      1. Thank you for pointing that out, Father. I'm really so disappointed in the Q&A from the American Bishops! Why are the Bishops in the U.S. acting like they are giving birth to a baby, all under their effort? That's really insulting. From what I've read and seen, it seems to me that the American AU parishes have done all of the heavy plowing (liturgy preservation and daily use/trial and error/supporting themselves/keeping the idea alive by being a living outpost), and now for a Bishop to say that the U.S. Ordinariate is "starting from nothing" shows a complete lack of knowledge. I've been to your website, Father, and it looks like something substantial to me! Have you ever gotten a call from anyone wanting to know how to organize the Ordinariate, or are they inventing the wheel again?

  6. Given the vastness of the United States, 67 dossiers is a drop in the oceon. It's about the same number emanating from the United Kingdom, a territory that could easily be absorbed in most American states.

      1. Sorry, I had not considered that. But, even so, how can such a small and widespread group form a corporate presence within the welter of denominations in the United States?

        1. We don't need to form a corporate presence, as we are part of the billion plus Catholics in the world, the largest group of Christians in North America.

          Really, John, if you hate us so much, why don't you just go elsewhere?

        2. I note that some of the Eastern Catholic churches are also quite small in the U.S.A. This is not a problem in the least. It is divesity in unity. The Italo-Albanians have two parishes in the U.S.A. (but under Roman jurisdiction). There is an apostolic exarchate for Armenian Catholics and it has only eight parishes. The structure exists throughout Canada and the U.S.A.

          By the way, the new ordinariates are much closer in function to the Armenian Catholic ordinariates (viz. in Greece, Romania and the Ukraine) than to military ordinariates. The military ordinariates are quasi-personal and quasi-territorial, having jurisdiction over servicemen everywhere and over civilians as well as servicemen on military bases. In contrast, the new ordinariates are entirely personal and can even have subjects outside the territory where one exists (e.g. Scotland for the one in England and Wales). At least in terms of law, incomers in Canada could apply to join the Ordinariate of Our Lady of Walsingham rather than the one in the U.S.A. (Of course, Rome might refuse this but it is juridically a possibility.)


      2. Isn't this also just the first wave that was willing to make a declaration prior to an actual ordinariate even been announced? From this point on, any applicants know that there actually will be an ordinariate to go into. I would think it may have taken some courage for those in the first group of applicants, as once they announced their intention they may have had to give up the position they were in despite having no idea how long it might take before the ordinariate might ever be set up.

  7. Whether the ordinariate will ever be strong in numbers just conjecture at this point. What is clear is that it offers those Anglicans who want to unite with the See of St. Peter the chance to do so and bring their belongings with them. I don't expect the Ordinariates to become large groups within the Roman Catholic Church, especially in the United States where the face of Catholicism is increasingly Hispanic and Asian, but I do expect it to be influential beyond its numbers. As to being swallowed up, remember that Episcopalians have never quite been part of the larger Protestantism of the United States, always distinct and increasingly apart. I think you can rely on the same plucky love of tradition to keep the ordinariate alive and continually leavening the Christian universe (not just the Catholic world).

    1. Dear Fr. Phillips:

      We could take a poll, I suppose. I, for one, would never want to be part of anything American.


    1. Dear Fr. Phillips:

      Canada exists precisely because she refused the American Revolution and everything it stands for. That is our identity: attachment to the royal family and to order, and a refusal to defend the Quebec Act of 1774, which assured the continuance of the Catholic Faith in this Dominion. I have ancestors who fought for the Crown both in the American Rebellion of 1776-83 and the War of 1812. I am convinced that they fought on the right side and I am very proud of them. Were I an incomer, I would definitely prefer to join the O. of Our Lady of Walsingham or the one in Australia. (I wonder how there could be one for Australia but not for Canada when we have more incomers than the Aussies have and, to use Archbishop's Collins's expression, "distances are great", just as great, in Australia too.)

      Of course, the question of joining an ordinariate, were I an incomer, is moot. Were I an incomer, I'd join the local Roman Diocese, attend the Traditional Latin Mass exclusively if possible (and prefer Eastern Divine Liturgies over the Novus Ordo Missæ) and then simply wait until the Ordinariates fix their Mass text. Then, I'd apply to transfer to the Ordinariate. It is the Mass that matters, as the English martyrs knew all too well. What is important is not so much the smells and bells as the texts. The texts in the Book of Divine Worship need serious repair, and this should have been done *before* the ordinariates were erected. I really do believe that you will do your best to help make the needed repairs, what guarantee do you have that Rome will approve them? As for the New Roman Mass, I doubt that any amount of repair would be sufficient, but that is another story.

      Member, Monarchist League of Canada
      No, we don't want to be under American superiors in our country, thank you very much.

      1. Granted that the Canadians remain loyal to Elizabeth II, their Sovereign, the Ordinariate is not a Church established by Law in Canada, in the USA or even in Australia. Canadian Ordinariate Catholics are not even expected to pledge allegiance to the Flag of the United States assuming the American Ordinariate has jurisdiction over them. I do not really understand why Mr PKTP can't an accept American superior! Surely he accepts a German as superior to the whole Universal Church. The Ordinariate is not a National Church. It is a Catholic Church and as such narrow national boundaries should not really matter if we are in communion with the whole Church.

    1. As a Canadian, please accept my apology on behalf of all narrow-minded persons North of the border. We're not all like you know who! I would gladly join with the U.S. Ordinariate if it will advance the cause of a separate jurisdiction down the road, and Father Phillips, I know you would work for that.

      1. Mr. Perkins, may be a man of, shall we say, emotionally robust liturgical views, and his historical/monarchist rationale for a separate Canadian Ordinariate somewhat quixotic, but I have to admit that on this point at least he is probably correct.

        While it wouldn't necessarily be fatal to the project, including Canadian parishes within a US Ordinariate, even simply on an interim basis would not be a good idea.

        1. The ordinary would have to operate in a tight partnership with the Canadian Conference of Catholic Bishops, quite unlike its US cousin.

        2. Unlike in the USA, the Catholic Church is by far the dominant religious body in Canada (though not quite majoritarian) leading to significant differences in Church-State and ecumenical relations.

        3. The Catholic Church in Canada has a French speaking majority. While most Catholic prelates can manage with at least some English, not all can, and it doesn't strike me as likely that a US ordinary would be able to return the favour in French.

        4. One of the first issues the ordinary would have to address is the integration of the local TAC which will ultimately form the bulk of any Canadian Ordinariate. Given the complexities and difficulties surrounding this problem, it would likely end up consuming so much of the US ordinary's time, that he wouldn't be able to do justice to his US flock, especially as the two Ordinariates will likely end up being of comparable size.

        If an interim solution is really needed, it would probably be better to set up an Anglican Use structure in Canada for those groups that are currently ready, nominally under the Holy See perhaps, but with local bishops exercising some form of qualified delegated authority. This is, of course, just one of many models that could be followed, and almost certainly any number of alternative approaches could serve as well.

        1. Better for us to be temporarily under an American Ordinariate than disintegrated into Anglican Use parishes in dioceses that may or may not be favorable to us. If we are disintegrated, then who will represent us?

          1. Dear Mrs. Gyapong:

            You write of "us" but is it not the case that you are an American citizen living in Canada?

            You have a valid point but I don't see why it must come down to those alternatives you mention. There are scores of jurisdictions in the Catholic Church which have fewer subjects scattered over large areas. It is only Archbishop Collins who wants to use this as an excuse for preventing former TAC members from taking leadership roles in an ordinariate. If His Grace would go to Afganistan (and I wish he would), he would find there an apostolic administration–which is more in law than is an ordinariate–erected only for the embassy staff who are Catholic in Kabul. This is not a mission sui iuris; it is actually an entire particular church. I have given many other examples on another thread here, such as the Greek Byzantine apostolic exarch in Greece, or the Armenian one. Between the two of these 'particular churches', they have four parishes.

            I don't know what Cardinal Levada, an American, will decide. Perhaps he will have more respect for Canadian Anglican Identity (which has its own liturgical patrimony) than has a Canadian Archbishop. Perhaps he might also speak to a Canadian prelate on this, such as Cardinal Ouellet.


            1. Mr. Perkins,

              I always get a laugh from your posts – please continue to lighten things up around here.


            2. Hello PKTP,

              Yes, I am American but I am also a Canadian citizen and I have lived here since 1975. Of course I would prefer our own Canadian Ordinariate. But I would prefer we were members of an American Ordinariate than to have no option of being in one at all.


            3. Deborah,

              There WILL be a Canadian Ordinariate. AB Collins has not given up. He is still the CDF's delegate for Canada in the matter. The Toronto archdiocese website still features a section on the Ordinariate.

              All AB Collins has said is that he can't recommend the establishment of one at this time because the small numbers who are ready and have formally committed so far are too few and widely dispersed.

              We are all waiting on a resolution of the outstanding difficulties relating to the unique circumstances surrounding the ACCC. On that reading, a wrapping of Canadian parishes/groups into the US Ordinariate would be a clear sign from the authorities that they do not expect that the ACCC will not be joining after all. Until AB Collins steps down as delegate, we have to assume a separate Canadian Ordinariate remains in the running.

            4. More collector items in our collection of Catholic jurisdiction with few people:
              – Territorial prelature of Tromso, Norway: 1872 Catholics in 7 parishes.
              – Armenian ordinariate in Romania: about 500 faithfuls in 4 parishes, two priests.
              – Apostolic Vicariate of Luang Prabang, Laos, 2500 faithfuls, one priest only.

              So, why not a Canadian ordinariate?

              + PAX et BONUM

            5. Are each of these examples structured similarly to the hierarchy and functions outlined in Anglicanorum coetibus? Some of the requirements under AO and the Complementary Norms would seem to be impossible with so few clergy, e.g. the Governing Council.


            6. The total membership of the ACCC is considerably less than 500. And not all members have indicated an interest in joining the Catholic church. Only four groups are presently in catachesis.

      2. Naturally, if there cannot be a separate ordinariate for the Dominion of Canada, then there should not be one for Australia either, since there are fewer incomers in Australia than in Canada and "distances are great" in both countries.


      3. Mr. Branch simply means that he does not take the same view of the U.S.A. as I do. This is what he means by "narrow": that he does not agree with it. My view is hostile to the U.S.A., yes, but not to Americans. As a proud Canadian, I naturally do not want Canadians to be stuck in an American structure. Since these structures are personal, it would be better to join the one in the U.K., which is a fellow Commonwealth country rather than a foreign country.

        There is another concern I have. Anglicans have this odd but interesting tradition of national liturgies. This means that there is a Canadian Anglican liturgical tradition separate from that of the U.S.A. and even separate from that of England and Wales. If incomers in Canada are forced into an American ordinariate, they will be forced to use an American prayerbook tradition instead of their own, for the Book of Divine Worship is based on the U.S. 1979 prayerbook and not the one for Canada (1962, I believe).

        Would Canadian incomers opt instead for the Novus Ordo in non-sacral English? Unlike most of the FiF incomers in the U.K., Canadian Anglicans have no experience with or tradition of using the N.O.M. (how lucky they are!).

        Most of the incomers in Canada are TACers. At Pentecost of 2010, the TAC bishops presented to Rome a Mass text (and other liturgical books) These combine the Canadian prayerbook tradition with the 1962 Roman Missal.

        So now Canadian incomers, who are currently in catechesis, must face the prospect of getting an American prayerbook or the unfamiliar N.O. in conversational English, and they must take this medicine under superiors from a foreign country? Canada is British and French in tradition; her identity depends on that, including membership in the Commonwealth. Much of Canadian identity is a direct contrast to that of our foreign allies across the frontier to the south.

        My Rosary today is dedicated for the creation of a separate Ordinariate for Canada having liturgical texts grounded in Canadian Anglican traditions and in the Traditional Roman Missal (1962).

        This is getting worse and worse and worse: it's just like a nightmare. Meanwhile, where is the TAC in England? What is the fate of Bishop Mercer?


        1. It seems that Mr Perkins is under a presumption that there will be different liturgies in the Anglican Ordinariates. I think it pretty clear that there is to be one single liturgy for all Anglican Ordinariates, and that the only alternatives to that will be the Ordinary Form and Extraordinary Form of the Roman Rite. Otherwise, the CDF will have to put everything it does on hold for the next decade whilst working on innumerable unnecessary variants.

          The differences between the 1962 Canadian and 1928 US books are so minor as to be irrelevant–frankly, the differences will be bigger between either of those books and the eventual Ordinariate liturgy, which one suspects (or hopes) would be much more similar to the [i]English Missal[/i] than either prayerbook.

          Surely we are adult enough to put aside all the pettiness of nationalism when the Holy Father has been so generous?

          1. One is reminded of the parable:

            Then Peter came up and said to him, "Lord, how often shall my brother sin against me, and I forgive him? As many as seven times?" Jesus said to him, "I do not say to you seven times, but seventy times seven. Therefore the kingdom of heaven may be compared to a king who wished to settle accounts with his servants. When he began the reckoning, one was brought to him who owed him ten thousand talents; and as he could not pay, his lord ordered him to be sold, with his wife and children and all that he had, and payment to be made. So the servant fell on his knees, imploring him, 'Lord, have patience with me, and I will pay you everything.' And out of pity for him the lord of that servant released him and forgave him the debt. But that same servant, as he went out, came upon one of his fellow servants who owed him a hundred denarii; and seizing him by the throat he said, 'Pay what you owe.' So his fellow servant fell down and besought him, 'Have patience with me, and I will pay you.' He refused and went and put him in prison till he should pay the debt. When his fellow servants saw what had taken place, they were greatly distressed, and they went and reported to their lord all that had taken place. Then his lord summoned him and said to him, 'You wicked servant! I forgave you all that debt because you besought me; and should not you have had mercy on your fellow servant, as I had mercy on you?' And in anger his lord delivered him to the jailers, till he should pay all his debt. So also my heavenly Father will do to every one of you, if you do not forgive your brother from your heart."

  8. Mr. Perkins,

    Your tiresome and unhelpful views reflect the harsh, divisive, angry, and pride-filled situations many Anglicans and Episcopalians find themselves looking to leave behind as they consider joining the Catholic Church. You are dividing Christ's Church, while the rest of us seek to heal it.

    I fear your bishop probably finds you as offensive as this American does.


  9. I certainly hope for the establishment of a distinct Canadian ordinariate, even if for practical reasons the US ordinariate is called upon to midwife it, and sympathize with the reasons given for it.

    It does put me in mind of a rather wicked distinction I once heard between the Canadian ideal (English politics, French culture, and American know-how) and the Canadian reality (French politics, American culture, and English know-how). If a Canadian ordinariate can help move the reality closer to the ideal, then all of us (including south-of-the-border types like me) will be blessed.

  10. I understand that an ACCC entity will continue, under episcopal leadership, for those who do not plan to enter the Catholic church at this time. Presumably this will protect the ACCC's assets and other interests.

    1. Including its liturgical character. Quite frankly, I am pleased to hear this news. I am ashamed, as a Latin Catholic, of the way the TAC has been treated in England, in Canada and Australia, and elsewhere. The TAC people are heroes because they stood firm for principle and actually sacrificed everything for their beliefs. They are worthy!

      Also, this nonsense about the TAC men not being properly educated needs a word in commentary. Those whom I know are rather well educated. Most (but not all) of them have the advantage of not having been miseducated at Anglican theological colleges or seminaries. Those who have attended such colleges should be considered less qualified, not more. It will take them a few years just to unlearn the heresies (whether Protestant or Modernist) they have imbibed there. Mind you, I'm not claiming that the Roman seminaries are models of the opposite.


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