Fr. William "Doc" Holiday
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Posts by Fr. William "Doc" Holiday
The Accidental Solitary Mass
Mar 8th
Following-up on Fr. Chadwick’s post regarding the celebration of Holy Mass without a server, I would like to redirect the conversation, if I may, to the consideration of the “accidental” private Mass. Short of considering whether or not a priest ought to habitually offer the Holy Sacrifice without, at least, one member of the faithful present, we would do well to consider a contingency far more common — and one which has from time-to-time been the subject of discussion with fellow priests here at the Cathedral in Orlando.
Some time ago, it was decided that we would augment our weekday Mass schedule to provide for daily celebration. These celebrations have been sparsely attended, and occasionally the priest is faced with a dilemma. What is the celebrant to do when, having prepared himself in the sacristy and arriving at the altar for a regularly-scheduled Mass, he finds no one present to assist?
I myself have recited the Holy Rosary with a small group just prior to a scheduled Mass, departed for the sacristy to vest, and, upon returning to the sanctuary, found the nave of the church empty. Did my putative communicants resort to the restroom? ..step out for a phone call or a breath of fresh air? What should I do?
Should there be some soul in the chapel, lighting a candle and saying a prayer before the statue of Our Lady, ought I to assume that he is present for Mass? Perhaps I begin the Mass, but, by the reading of the Gospel, I find that the person has left the church. Do I abort the celebration?
Invigorating Words from the Holy Father
Feb 26th
I was reading an address given by His Holiness to the 23rd World Youth Day held in Sydney, Australia in July of 2008. In this address our Pope is speaking broadly concerning the world at large, but I could not help but to contextualize his remarks to our present quest for unity. When he speaks of relativism I could not but think of the “catholicity” claimed by those who seek to maintain the status quo of separation, or the gross misunderstanding that by virtue of claiming the title Christian there exists a “spiritual unity” as opposed to the objective unity demanded by our Savior and His Apostles. However, it is the Pope’s emphasis on the Divine that struck a chord for me, particularly in light of the temptation to focus on the temporal nature of the process toward our goal of the establishment of the Personal Ordinariates for Anglicans, i.e. its seemingly protracted progress, the mixed signals concerning the process, the varying human dynamic, etc. I pray that these abbreviated remarks by the Successor of Peter may be a source of strength.
You are already aware that our Christian witness is offered to a world which in many ways is fragile. The unity of God’s creation is weakened by wounds which run particularly deep… Indeed, society today is being fragmented by a way of thinking that is inherently short-sighted, because it disregards the full horizon of truth–the truth about God and about us. By its nature, relativism fails to see the whole picture. It ignores the very principles which enable us to live and flourish in unity, order, and harmony.
What is our response…? Unity and reconciliation cannot be achieved through our efforts alone. God has made us for one another and only in God and His Church can we find the unity that we seek. Yet in the face of imperfections and disappointments–both individual and institutional–we are sometimes tempted to construct artificially a “perfect” community. That temptation is not new. The history of the Church includes many examples of attempts to bypass or override human weaknesses or failures in order to create a perfect unity, a spiritual utopia.
Such attempts to construct unity in fact undermine it! To separate the Holy Spirit from Christ present in the Church’s institutional structure would compromise the unity of the Christian community, which is precisely the Spirit’s gift! It would betray the nature of the Church as the living temple of the Holy Spirit. It is the Spirit, in fact, who guides the Church in the way of all truth and unifies her in communion and the works of ministry. Unfortunately the temptation to “go it alone” persists. Some today portray their local community as somehow separate from the so-called institutional Church, by speaking of the former as flexible and open to the Spirit and the latter as rigid and devoid of the Spirit.
Unity is the essence of the Church; it is a gift we must recognize and cherish. Tonight, let us pray for resolve to nurture unity: contribute to it! resist any temptation to walk away! For it is precisely the comprehensiveness, the vast vision, of our faith–solid yet open, consistent yet dynamic, true yet constantly growing in insight–that we can offer the world… Who satisfies that essential human yearning to be one, to be immersed in communion, to be built up, to be led to truth? The Holy Spirit! This is the Spirit’s role: to bring Christ’s work to fulfillment. Enriched with the Spirit’s gifts, you will have the power to move beyond the piece-meal, the hollow utopia, the fleeting, to offer the consistency and certainty of Christian witness!
My dear…friends, receive the Holy Spirit in order to be the Church. Being the Church means being all united as one body which receives its vital force from the Risen Jesus. This gift is greater than our hearts, for it flows forth from the inner life of the Blessed Trinity. It will enable you to live united to one another, to live in communion. Therefore…take up within you the power of Jesus’ life. Let Him enter into your hearts. Let yourselves be molded by the Holy Spirit.
Active Engagement
Feb 20th
Given the primary subject matter of The Anglo-Catholic, presenting the endeavors toward reestablishment of communion between faithful Anglicans and Mother Church, it is quite easy to get caught up in the theoretical, abstract, and esoteric elements of ecclesiology. These discussions are absolutely necessary and beneficial for our growth in the grace and knowledge of our Lord Jesus Christ, and in broadening our understanding of the means by which our ultimate end, reunion with the Holy Father, will come to fruition. However, as we begin our Lenten journey, let us take pause and place emphasis upon our active engagement with the Catholic spirituality to which the Holy Spirit has called us. I am moved to believe that our work here is well pleasing to Almighty God, but I am persuaded even more so that He will be much more pleased if we demonstrate a genuine humility and contrition before Him. A humility and contrition that pours forth toward heaven an understanding of the grace He has shown us by calling us to such a time as this.
We find ourselves at present in a dangerous situation of temptation. Temptations such as to exhibit pride in our abilities and understanding, temptation toward anger at those who calumniate against us, temptation to sin against hope, that is ceasing to hope in God’s ability to bring to fulfillment that which He so obviously desires, the unity of His people. As our Savior was tempted in the desert for forty days, let us unite ourselves with Him in His temptations during these solemn forty days of Lent, beseeching the mercies of God that we persevere through this our wilderness.
It is good that we reflect upon the familiar, but oft taken for granted, purpose of Lent. The Catechism of the Catholic Church (1438) teaches:
The seasons and days of penance in the course of the liturgical year (Lent and each Friday in memory of the death of the Lord) are intense moments of the Church’s penitential practice. These times are particularly appropriate for spiritual exercises, penitential liturgies, pilgrimages as signs of penance, voluntary self-denial such as fasting and almsgiving, and fraternal sharing (charitable and missionary works).
As we relive the the glorious event of salvation history that was and is our Lord’s Passion, may we actively engage in uniting our own present glorious event of salvation history, the reunion of His Body, to His finished work on the Cross.
I would beg of your Christian charity that you would specifically offer at least some (if not all) of your Lenten discipline(s) for the specific intention of the expeditious establishment of the Personal Ordinariates for Anglicans. Priests, please offer the Holy Sacrifice of the Mass often for this intention. Laity, I implore you to assist in some additional Masses, say a novena, or pray the Penitential Office for our aspiration. Those who are already in communion with the Holy Father, please spread the word among your brethren that we are in dire need of their prayers for our cause. Additionally, may we all avail ourselves of the intercession of our most Holy Mother through the mysteries of the Rosary for the necessities of faithful Anglicans throughout the world.
Ora pro nobis, sancta Dei Genetrix. Ut digni efficiamur promissionibus Christi.
“Doc”+
Anglicanorum Coetibus: Removing the Bushel
Jan 15th
Ye are the light of the world. A city that is set on an hill cannot be hid. Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven. (Matt. 5:14-16)
These words are from the mouth of the most famous Being in the universe, spoken in the most famous sermon ever preached. They are emphasized by way of recapitulation in the Gospels of both St. Mark and St. Luke. Merely given these facts, the import of the proclamation cannot be overstated. The understanding that the Church must be made manifest in order to fulfill her divine mandate – the use of the colloquialism “up in your face” is apropos — is not an optional characteristic. Many reading this will undoubtedly at this juncture be thinking, “What’s the point?” Or, as my teenagers would say, “Duuuh..?!” Many simply assume that our churches are equipped to fulfill this mission, but it has become painfully obvious that the world to whom we are supposed to witness often has no idea that we exist. This should be, above all things, a catalyst for a fervent desire to remedy the problem. For the proclamation of the Gospel of Jesus Christ is the sole reason for the existence of the Church, and, if there is no audience, there is no proclamation. I submit that not only is the light of the Gospel proclaimed by Groups of Anglicans at present hidden under a bushel — it is under the bushel, in a corner of the basement, covered with decades — if not centuries — of refuse. The solution to this problem is Anglicanorum Coetibus.
Efficacious Prayer to the Infant Jesus
Dec 22nd
As we approach the celebration of the Nativity of our Lord Jesus Christ, let us pause from the distractions of the world and focus upon the eternal. A concentration on the personage of the Word Made Flesh, the Infant of Bethlehem, whom we know has rent the veil of enmity between us and Almighty God, and through whom our prayers will unquestionably be answered. I beseech all reading this to pray in the name of the Infant Jesus that this will be the last Christmas that will see a separation of Catholic Anglicans and all other Catholics in visible communion with the See of Peter. Let us pray that the resulting concord will present to all people the truth of a unified, objective Faith. A Faith that exists in a Church that is truly, plainly, and ever One, Holy, Catholic, and Apostolic. A Church that displays certainly that the Word was made flesh, and dwelt among us.
Let us pray!
O, Child Jesus, we have recourse to Thee. Through Thy holy Mother, we implore Thee assist us in this, our necessity; for we firmly believe that Thou canst aid us. We confidently hope to obtain Thy holy grace. We love Thee with all of our hearts and with all of our souls. We are heartily sorry for our sins and we entreat Thee, O good Jesus, to give us strength to overcome them.
We are firmly resolved never to offend Thee again, and to suffer everything rather than displease Thee. Henceforth, we wish to serve Thee faithfully. For love of Thee, O Divine Child, we will love our neighbor as ourselves. O Jesus, omnipotent Child, we entreat Thee again to come to our assistance in this necessity of an expeditious, visible reunion of all who profess true Catholic faith and order. Grant that we may possess Thee eternally, with Mary and Joseph, and adore Thee with Thy holy angels and saints in heaven. Amen.
Revealed by the Blessed Virgin Mary to the Venerable Fr. Cyril of the Mother of God, O.C.D., at Prague.
A Meditation On the Epistle: Phil. IV:4
Dec 19th
“Rejoice in the Lord alway: and again I say, Rejoice.” This exhortation by St. Paul should give us pause to consider what he means when he emphasizes by way of repetition something that should characterize the life of Christians, and that is joy. Express joy, brothers and sisters! This is the call of the Holy Spirit speaking through the holy Apostle, but what is this joy? We have to start by understanding that joy is not something that exists in and of itself. It is the result of something. Joy is the emotion, excitement, and passion that results from the knowledge of something good, and for the Christian that good is our union with Jesus Christ. We must understand that our Christian joy far exceeds any temporal joy because the basis for our joy is the eternal Son of God. Consequently, it should result in an infinite joy. A joy that is not the result of worldly satisfactions, but the result of knowing we have been reconciled with God through the cross of His Son.
Another aspect of Christian joy to be understood is that it does not necessarily exist in the absence of grief. One sees this when taking into consideration St. Paul’s circumstance when he wrote these words. He was not sitting in his home with his books and his favorite beverage contemplating the finer points of theology. He was in prison. However, it was this adversity that moved him to understand the joy of his Savior. How many professing Christians have you known who have fallen away from the Church when things went bad in their lives? Just the opposite should happen. As St. Cyprian explains, the difference between the Christian and the unbeliever is that our joy shines forth in our affliction. Hardship actually reinforces our joy, because we must understand that any temporal suffering is finite, but our joy is everlasting.
It is not a mere suggestion that we are to be, “anxious (or careful) for nothing.” That does not mean we are to ignore, or not be considerate of things going on in our lives. However, we cannot let these events distract us from engagement in our spiritual discipline. As a matter of fact, it is engagement with Jesus Christ that will overcome the the anxieties of this life. This engagement is articulated by St. Paul as “prayer and supplication and thanksgiving.” These things are easy for us when things are going well, but can you remember the last time you thanked God for suffering? Have you ever asked your Heavenly Father to continue a distressing circumstance if it would draw you deeper into union with His Son? If you do this, be assured you will know the joy of Christ because you will be emulating Him. We must remember the price of our joy was His blood.
Just as joy results from the anticipation of a great goodness, so too the result of a Christian joy is that “peace of God, which passeth all understanding.” A peace which passes human understanding can only result from a knowledge that you are already at rest. When you understand that through your dwelling is in Christ and He in you, and that He has already overcome the world, then you will begin to exhibit in your life the peace that He has given you. Remember His words, “I leave you peace, my peace I give unto you.” Jesus Christ has given you something from eternity. You have received already the peace of heaven. You may know this gift of peace is present when you can do things such as praying for your enemies, reaching out to the unrighteous, or ignoring the contentions or hostilities of others. If you are doing such things you know that you have that gift of peace which passes human understanding, because worldlings don’t do such things. Be that as it may, like any other gift you receive, if you place it in a closet and forget it, what use is it to you?
As we approach the celebration of the Nativity, let us glory in the coming Prince of Peace. May we be strengthened in the knowledge that neither God nor His most holy virgin Mother will ever forget us, no matter what the circumstances may be in which we find ourselves. Let us be strengthened in this knowledge by the manifestation of St. Paul’s words, “The Lord is at hand.” The manifestation of these words being for us the presence of our Lord Jesus Christ, Body, Blood, Soul, and Divinity, in the blessed Sacrament of the Altar. The Sacrament wherein we see objectively the fulfillment of His promise that He will never leave us, nor forsake us.
Beloved, everything we do in this world is for naught unless it is accompanied by the grace of God. Conversely, if what we do is in conjunction with His grace, done in Christian joy and with the peace of our Lord Jesus Christ, it will fill others with optimism and hope. Consequently, we will be fulfilling our mandate to advance the Kingdom of Heaven by the sanctification of this world.
Pax Domini sit semper vobiscum,
“Doc”+
A Matter of Fullness
Dec 13th
I need not delve into the fine details of the myriad recent debates on the matter of Holy Orders as they relate to the Apostolic Constitution (AC) Anglicanorum Coetibus. The subject has been treated from perspectives theological and theoretical. I opine that this exchange of ideas is healthy, and also at this point, necessary. The topic is extremely complex and technical, with gallons of ink having been spilled — along with an equivalent amount of e-ink — in attempts to present tidy and definitive arguments. I am not going to attempt to sway anyone with this post by parsing the history of Papal Bulls or tracing the consecrations of “Continuing” Anglican Bishops. My intent here is to respond to the impetuous demand that, if Anglican clergy desire to become Catholic priests, we ought to cease immediately the performance of sacramental acts as Anglicans. It is a response from one priest, and I offer it from that perspective of which I spoke of in an earlier post — one of practicality. This practical theological approach I have sadly found lacking in much of the commentary offered by critics of the AC — commentary that has been presented from a strict, one-dimensional, either/or perspective. The matter of Holy Orders as it relates to Anglicans and the AC admits of none of these simplistic arguments which are often found wanting.
When I entered the Anglican communion, I arrived as one re-establishing my Catholic roots. I had been a Protestant minister, and was working through, by way of prayer and study, all things Catholic. I was on my way to Rome but discovered the Anglican tradition at a time in my journey that found me fitting comfortably. One of the subjects I knew to be of the utmost importance was that of Holy Orders. I knew in short: no priest, no Eucharist. So, I was wary of coming on board as the validity of Anglican orders had been questioned in the past. But I was exposed to several works regarding the endeavors of some Anglican groups to ensure the validity of their Orders, and this sufficed. However, as I progressed in my understanding of ecclesial matters, I became more and more convinced that although valid, my Orders were not complete. Not incomplete in a theological sense, but deficient with regard to their context. My orders were not expressed in the visible communion of the whole Church. The Catechism of the Catholic Church teaches:
1552 The ministerial priesthood has the task not only of representing Christ – Head of the Church – before the assembly of the faithful, but also acting in the name of the whole Church when presenting to God the prayer of the Church, and above all when offering the Eucharistic sacrifice.
“In the name of the whole Church.” I knew that I was not acting in the name of the whole Church. If a priest is not in communion with all Catholics, he does not minister in the name of the whole Church. Consequently, there is a deficit. Those of us who desire to avail ourselves of the AC’s provisions endeavor to correct this deficit. It is a grave matter of conscience.
There are those who have stated emphatically that if we believe what the Catholic Church teaches, we must, due to the declaration of Apostolicae Curae, immediately cease our present ministries. I do firmly believe what the Church teaches. I am of the opinion that Pope Leo XIII’s proclamation was prophetic given the depths to which Anglicanism, broadly speaking, has sunk. Though, as I said, I believe what the Church teaches, I am not so myopic as to miss what She does. Given the well known case of Bishop Graham Leonard as an example, Rome has shown that there are exceptions to the rule. I submit that we are also exceptions. But the extraordinary provision of the Leonard case came only after lengthy canonical investigations, and I, for one, do not desire anything that will decelerate this process. So, in keeping with the admonitions of several of our friends to move on as soon as possible, it is our desire to facilitate the matter, moving as expeditiously as possible. Therefore, if absolute is quicker than conditional ordination, let’s go!
Another perspective that seems to be absent in the discourse of late is that of jurisdiction regarding Holy Orders. Since the rift of the sixteenth century, the Holy See has had no control over what goes on in the Anglican sphere. Consequently, how can the Church vouch for or guarantee the actions of Anglicans? She cannot, as She has no jurisdiction. As a result, in the process of implementing the AC, Rome must establish administrative jurisdiction over those bishops, priests, and deacons who will come under her authority. She must be able to assure all Catholics that the ministries of these men are valid beyond doubt, and the most absolute surety in the matter comes from absolute ordination. This matter of jurisdiction even applies, on occasion, in the temporal realm. One example may be found in the realm of law enforcement. I am a chaplain for a large County police agency. Some of the members of that agency are assigned to assist Federal agents. When they are assigned to those duties they are sworn in as Federal officers. The reason being, before they were assigned to assist Federal agents, their jurisdiction was limited to the County area, and Federal authorities had no responsibility for their actions as County officers. However, when it is necessary to expand their jurisdiction geographically, and due to Federal authorities now taking responsibility for the actions of County officers, it is necessary to swear them in as Federal officers. This additional “swearing in” in no way expresses a denial of what these officers did in the past (e.g. all of their prior arrests). We who seek the fullness of the priesthood under the authority of the Holy Father desire an expansion of authority to minister to the whole Church. So, why on earth would we think we did not have to be “sworn in?”
Again, these are the practical musings of one priest. In answer to those who demand to know why we don’t cease our ministries, it is because we have prayed, studied, and thought deeply about the matter. We are theologically convinced that it is unnecessary, and the Church has not instructed us otherwise. Hence, we obey the inward and outward direction of the Holy Spirit.
May you during this Advent season make straight the pathways to your souls,
“Doc”+
Anglicanorum Coetibus: A Diamond in the Rough
Dec 9th
There are two charactistics shared between the Apostolic Constitution (AC), Anglicanorum Coetibus, and a diamond in the rough. First, they are both works in progress. Second, as they progress, the multiple facets of each become more evident. Consequently, by their very nature they must be viewed from the various perspectives that present themselves at any given time. As a diamond is moved, at one moment a facet may appear blue, at another moment green, depending on one’s vantage point. The same is true of the AC. I say this because, due to its very nature, the AC, like the diamond, cannot be discerned the same way given various points of view. The diamond is such due to its multi-faceted physical configuration. The AC is such due to the depth and breadth of its influence. The implementation of the AC will have effects on, and will be affected by, theological, canonical, ecumenical, ecclesiological, pastoral, liturgical, and doctrinal considerations on both sides, Anglican and Roman. When one takes this into consideration, it must be understood that myopic approaches to parsing the AC at present are not effectual. It has yet to be determined by the parties involved how the Constitution will be practically applied in the various realms it will touch. Indeed we have objective statements in the AC, but it is their application that is being explored. Until this exploration is complete, it is an exercise in long-suffering. This matter is not simple and to present it as such would be unsatisfactory — if not patently dishonest.
The most satisfactory way we have found thus far in our parish to present information regarding the AC is to provide periodic updates, disseminating what we know, and fielding new questions as best we can as they arise. This is also the primary objective of this site. We desire to communicate what we know of the progress of the AC, and desire to answer queries as best we are able from those who support, may be influenced by, are curious about, or, are even jaded concerning the AC. Alas, we have spent a considerable amount of time recently, directly and indirectly, parrying the thrusts of contrarians from without who, using an overly simplistic interpretive methodology, have taken it upon themselves to challenge all things that do not fit into the sphere of their understanding. This skewed process leads to the presentation of invalid interpretations that require correction.
It is not, as has been alleged, our desire to make converts to our position; that is the Holy Spirit’s business. However, we will address fallacious arguments that may aggravate an already sensitive pastoral circumstance. In order to demonstrate that it is by no means the purpose of this blog to criticize anyone who objects to the AC, or who would not desire to avail themselves of membership in any established Ordinariate, I commend to you the following:
Bishop Walter Grundorf of the Anglican Province of America (APA) has responded to the AC in an official statement:
“We commit ourselves to fervent prayer for all those who will follow the path now created by the See of Rome, as we pledge to continue our prayer and work with Roman Catholics everywhere for the visible unity of Christ’s One, Holy, Catholic and Apostolic Church.”
Bishop Grundorf ended his letter with that statement after he pointed out the differences that exist between the APA and Rome, giving no indication of his desire to pursue the matter at present.
From the same perspective, my very dear friend Canon Chad Jones of the APA writes:
“Our jurisdiction…although in communion with the Traditional Anglican Communion, is not a Anglo-Papalist body and will therefore almost certainly not choose to be received into communion with the Roman Church on the basis of the new provision. But we Catholics of the Anglican Rite shall indeed pray for those who do and shall strive to maintain the closest relationships possible with those clergy and laity who will decide to become Catholics of the Roman Rite, as well as with those who are already Roman Rite Catholics. These are indeed compelling days.”
Disagreement between us? Yes. However, I will take this opportunity to publicly commend these men on their Christian charity, and thank them with all my heart for their prayers and kind words.
I pray that as the work progresses we can all sit back and watch this historic event unfold and marvel at the finished product.
Gratia et pax,
“Doc”+
A Prayer for The Work Done Here
Dec 7th
Feast of the Immaculate Conception of the Blessed Virgin Mary
I invite all who visit the blog this day, December 8, 2009, to beg our Lady’s intercession for this work and all who may endeavor here.
O Immaculata, Queen of Heaven and earth, refuge of sinners and our Mother most loveable, to whom God deigned to confide the whole order of mercy, I, an unworthy sinner, prostrate myself at thy feet, humbly begging thee if thou wouldst deign to take me wholly and entirely as thy property and possession and to use me, together with all the powers of my body and soul, my life, my death, my eternity, as pleases thee.
Use the whole of me, if thou so willest, without any reservations, to fulfill that which is said of thee, “She has crushed all the heresies of the world” and “Thou alone hast destroyed all heresies in the world,” so that in thy immaculate and loving hands I may become a useful instrument in engrafting and increasing thy glory in so many straying and indifferent souls, and in this way to bring about the greatest extension, the blissful Kingship of the Most Sacred Heart of Jesus. For wherever thou enterest, thou obtainest graces of conversion and sanctification. Through thy immaculate hands all graces from the Sweetest Heart of Jesus flow upon us.
Grant me the grace to praise thee, Lady most holy. Grant me strength against my enemies.
Oremus
Sub tuum praesidium confugimus, sancta Dei Genitrix; nostras deprecationes ne despicias in necessitatibus; sed a periculis cunctis libera nos semper, Virgo gloriosa et benedicta. Amen.
(We fly to thy patronage, O holy Mother of God! Despise not our petitions in our necessities, but deliver us always from all dangers, O Glorious and Blessed Virgin. Amen.)
You Will Be…Assimilated
Dec 3rd
This ominous forewarning was oft declared by the malevolent science fiction characters, the Borg, in Star Trek: The Next Generation. In our day, and unfortunately in real life, the same admonition is with seemingly equal frequency being proclaimed by those who are opposed to the unity of the Chruch by means of the Apostolic Constitution (AC), Anglicanorum Coetibus. The emphatic caution of impending assimilation is a common, if not the common thread that runs through the media outlets that specialize in the critique of the AC, and it is usually flagged by various forms of the word “absorption.” The contention is that the Roman Church lies in wait, something akin to an ecclesial Venus flytrap, for the approach of the unwary Anglicans who would avail themselves of the provisions of the AC. Well, isn’t that true? Isn’t that the way Rome works, consuming and digesting everything in her path, absorbing all to serve the monolithic entity? I would submit to you that these assertions are not true, and as a matter of fact, fly in the face of the reality that exists in the context of Holy Church’s desire to embrace variant forms of spirituality, liturgy, and even governance.
A prime example of the pastoral considerations that Mother Church has for novel elements can be found in the history of Opus Dei. Opus Dei is a Catholic institution that has the mission of leading people to the knowledge that everyday life and work are opportunities to grow closer to Jesus Christ. This institution was founded in 1928 by St. Josemaria Escriva. St. Josemaria and his followers exhibited a unique charism that did not fit within any established organization then currently in the Church. Consequently, for over 54 years the Church proverbially “bent-over-backwards” in order to create an environment in which Opus Dei could flourish. During this time these efforts were hindered by such circumstances as the handing off of the issue from Congregation to Congregation in the Roman Curia because it could not be determined which had the authority or understanding to deal with the matter, to an aggressive and coordinated campaign of defamation carried out against Opus Dei and the Founder by an established religious order. Despite over half of a century of obstacles, the Magisterium overcame them by ultimately instituting the first personal prelature, declared in the AC, Ut sit. All this being said to show that the Holy See will go to great lengths and pains to ensure that those who hold to a distinctive charism will be able to exercise their gifts for the betterment of the Church, even if it means developing an absolutely original organization. This was done in the case of Opus Dei for those who were already part of the Catholic Church, and it is unarguable that it would have been much easier for the Church to order these folks to adjust their way of doing things and ”be assimilated” into something already in place. However, due to Her pastoral consideration and love for Her children, the Church amended canons, established new canons, and even declared the formation of a previously unheard of administrative structure. Sound familiar?
Other examples of Mother Church’s allowance for diversity are to be found in the uniate Churches that exist under the authority of the Holy See. A prime example of this being the Maronite Church. This Church maintains its own liturgy, spirituality, and governmental structure distinct from the local diocese. Sound familiar?
Given just these examples, I hope that an understanding is stirred that the Church has not, nor does not make it a habit of trying to make clones out of all with whom She makes contact, and the contention that She seeks to do so is unfounded. In the case of Anglicanorum Coetibus, the current deliberations that continue even after the declaration demonstrate that the AC is not a “take it or leave it proposition.” The mere existence of the AC exhibits a desire of the Church to work with us as much as is possible to maintain the Anglican patrimony we seek to bring forward. If it were the case that Rome desired nothing more than to absorb us, the response to the TAC’s petition would have been, “Great, we’ll set up some RCIA classes. Have a good life.”
In closing folks, I give a word of warning, not about being assimilated, but about discernment. Since the submission of the TAC’s petition to the Holy See there have been nay-sayers. The remarks have ranged from, Rome isn’t even going to pay serious attention to this. This will never get past the talking stage. If anything does happen it will be in 100 years. This or that bishop is merely seeking personal gain, etc., etc., etc. All of these claims made with the caveat that the claimant “knew” someone on the inside. Well, subsequent events have proved them all wrong. Out of charity I will not judge motive, but at best it has been established time and again that the prophets were false. They have exhibited for all to see, their lack of objective information regarding the matter at hand, and an even more glaring lack of formation in the subject matter before them, i.e., Catholicity. Be that as it may, instead of humbly going about their business, they began a new harangue about absorption. Consequently, my admonition is that when you see a reference to being “absorbed,” proceed warily. Mother Church has proven time and time again that she is in the business of allowing her children to exercise their unique gifts and talents as much as She is able. She will even go far out of her way to see that they can do so.
In Christ and His ever-virgin Mother,
“Doc”+
What One Is
Nov 24th
Several years ago during an unsightly period in American politics an infamous character, in trying to obfuscate his debauchery, said the answer to a question depended on, “what [the meaning of the word] is is.” Now anyone with common sense and an elementary education should look at such a statement and chuckle, because it is silly. Unfortunately, during the recent furor over things regarding the Apostolic Constitution (AC) the same fast and loose logic of definition has risen to the fore when dealing with the concept of one, or what one is.
In a recent comment on another site, one not at all supportive of the AC, an individual wrote he was glad he served the, “One…church, albeit in its riven state.” Folks that’s like someone saying a woman is, “sorta pregnant.” Something, Church or any other, is either objectively one, or it is riven. Riven by definition means apart, separate, or split. Being one cannot be defined figuratively, or spiritually, it must be actual. There is no other context in which the import of the concept of oneness, or unity is more important than when discussing the Church. Being one is the first mark of the true Church according to the Creed recited at almost every sacrifice of the Mass, and there are no qualifiers. The statement is unequivocal. Consequently, if one is not a member of that One Church they are members of something else. Now the discussion of what exactly the something else may be is a discussion for a different day, but in the milieu of ecclesiastics we must identify the one Church from a Catholic perspective as the Church whose center is in Rome, hence the Roman Catholic Church, henceforth the (definite article) Church. In short, you are either a member of the Catholic Church or you are not.
Now many (Protestants) glory in the fact that they are not Catholic because they do not believe what Catholics believe. Others (also Protestants, whether they admit it or not) try to claim they are members of the “one” Church, using the caveat of, “in a spiritual sense.” Some even call themselves catholic, but they just as the former do not believe what the Catholic Church teaches, this precludes them from being Catholic. In the current debate there are those, and I give credit where credit is due, who make the statement, “I am an Anglican,” when exhibiting their disdain for the enterprise of unity. If this is the case, go about being an Anglican and allow those of us who are Catholic to endeavor toward the fullness of that expression.
Our bishops have determined, and rightfully so, that due to the fact that we believe what the Catholic Church teaches we ought not, I would dare say cannot exist separately. An appreciation of this fact is what seems to be lacking in the present deliberations. Case in point, a comment was posted today elsewhere regarding our Anglican patrimony.
“The Anglican Patrimony can only be cultural if people as converts take on Rome’s doctrine, her thinking, her praxis…”
The writer of this quote does not realize that the issue before us has been raised because we realized that we, adhering to a true Anglican Catholic tradition (the one existing in England from the second century until the mid-sixteenth), already believed the Church’s doctrine, thinking, and praxis. That is who we are, and in so being cannot exist separately, or face the well founded charge of schism. By solemnly signing the Catechism of the Catholic Church before the altar of our Lord Jesus Christ our bishops made that statement clear. Thanks be to God!
We seek to be one with the one Church, under one head, with those whom we share one faith, nothing more, nothing less.
All to Jesus, with Peter, through Mary,
“Doc”+
Criticizing Your Mother
Nov 20th
It is not unusual for children, as those of you who have raised any can attest, to criticize their parents. This is particularly evident in the adolescent years when children know everything (just ask them and they’ll tell you so), and parents know nothing (a proposition expounded with equal vehemence by the youngsters). When confronted with the occasion in which the babes, in all but body, level their juvenile rhetoric toward those who gave birth to them, nurture, and love them, it saddens the parents, and for the most part, mom. More specifically, the evil of this situation is exacerbated when the disparagement is leveled at the mother. I believe all would admit this is a despicable situation. However, it is this state of affairs with which we are confronted seemingly every day when one goes to some notable sites that tend to deal with matters regarding the process toward a family reconciliation between a mother (the Church) and her estranged sons and daughters (groups of Anglicans).
Scripture is quite explicit on the subject of parent/child relationships, “Honour thy father and mother, that thou mayest be longlived upon the land…(Ex. 20:12; Deut. 5:16),” “…He that shall curse father or mother, let him die the death (Matt. 15:4; cf. Lev. 20:9),” “Honour thy father and thy mother, which is the first commandment with a promise (Eph. 6:2).”
The Catechism of the Catholic Church expounding on what is encompassed in the definition of parents within the context of the commandment states, “We are obliged to honor and respect all those whom, for our good, God has vested with His authority (2197).” This expansion of the definition is also the teaching of the Book of Common Prayer where in we read, “To love, honour, and succour my father and mother: To honor and obey civil authority: To submit myself to all governors, teachers, spiritual pastors and masters: To order myself lowly and reverently to all my betters (p. 580).”
This little Sunday school lesson should speak to us regarding the tone in which we should engage in our present discourse. Unfortunately, several who will climb into pulpits on any given Sunday and expound fervently the glories of humility and obedience to authority, will subsequently climb in front of their computer keyboards on Monday morning and post the most odious exhibitions of contrary behavior, then display them for all the world to see, and then bask in the mutual admiration of others of their ilk. This is the state of affairs in which we, those who seek a loving reconciliation with Mom, find ourselves.
By way of analogy, our current circumstance seems to be as if a child left the home, and then maintained a sort of love/hate relationship with Mom. During the separation several children were born of the estranged one. As time progressed at least a couple of the grandchildren decide to reconcile with Grandmother, and desire to move back. However, as these children talk with their Grandmother, the other grandchildren (who don’t even desire to come back home) throw rocks at, and curse Grandmother. Those who cast these invectives at Mom would do well to refer back to the above quoted teachings of the Church.
Do not think I hold the position that constructive criticism is unwarranted in any given situation. There are many issues that need to be thought out in this matter of reunion, but I am not seeing questions being asked, or points being identified for clarification. I see almost exclusively uninformed, conjectural, subjective statements being made. I also see an amazing amount of stone throwing from within glass rectories. Today for instance a comment was posted on one of the “bratty grandchildren’s” blogsites that criticized the Catholic Church for the presence of, “liberal…bishops, and nuns who aspire to be priests.” Now the last time I looked, I don’t think I saw the Catholic Church having the market cornered on liberal bishops. As a matter of fact, I don’t ever remember seeing a Catholic bishop purportedly “ordaining” any women. As for the nuns who aspire to be priests, they will never be able to do so in the Catholic Church, but they could leave and do so in many Anglican jurisdictions, yes, even among some who profess to be, or are in communion with the “continuing” (whatever that means on any given day) bodies.
In closing, let’s not be too critical of Mom. If she needs to be told she’s too fat, tell her in love, but don’t be 80 pounds overweight when you tell her.
“Doc”+
One in the Groups of Anglicans
Nov 18th
At the behest of my very good friend Mr. Campbell, I have been given the great honor of being allowed to participate in this endeavor that is The Anglo-Catholic. Christian has asked that my initial post be of an introductory nature. So, without any further ado, I beg your forbearance.
My name is Fr. William P. “Doc” Holiday. The nickname is the result of my last name and American western history, not earned by way of the academy. I serve as a curate at the Cathedral of the Incarnation (Orlando, FL), ACA/TAC, and have been so blessed since Advent season of 2007. I am a Cooperator with the Priestly Society of the Holy Cross, an association of clergy intrinsically united with Opus Dei, and it is my fervent hope that once the Ordinariate is established that I will be able to enter this Society as a full member. I entered the ACA/TAC by way of another “Continuing” Anglican jurisdiction (you will become aware in short order that I in no way appreciate the moniker “Continuum” in the context of current Anglican affairs), and I entered Anglicanism via the Orthodox Presbyterian Church, via the Presbyterian Church in America, via the Baptist church, via being eye brow deep in the temporal. Consequently, I approach things theological, and all the associated “logics”, from the perspective of one who has walked a very circuitous journey. My worldview has run the gamut from paganism, broad evangelicalism, foaming-at-the-mouth rabid Calvinism (my M. Div. is from Reformed Theological Seminary), latitudinarian Anglicanism, to Catholicism, and by that I mean real Catholic, capital “C” Catholic, Pope Catholic. I came to this point by way of much prayer, study, and spiritual direction, and am happy to be here because I know I don’t need to search anymore. Mother Church has opened her doors to me and my brothers and sisters and now we merely wait to step through. Actually, when I came into the ACA/TAC, I was contemplating going directly to Rome, but being aware of the TAC’s overtures toward the Holy See I decided that if I could in any way assist in the effort to bring tens of thousands into the Church, as opposed to just me, I should put forth the effort. Additionally, there exists in true Anglicanism a depth and richness of spirituality, a glory in liturgy, and a desire for the maintenance of Catholic tradition, that is not to be found in many Latin Rite parishes. This is the Anglican patrimony of which so many speak in the context of Anglicanorum Coetibus, the patrimony we desire to bring into the Church of which we were once part.
Another facet of my life that lends to a somewhat unique perspective regarding my take on things, and my presentation as well, is my secular background. After graduating high school in Kenton County, KY., I enlisted in the U. S. Marine Corps (a belated happy birthday to all you Devil Dogs [It's a Marine thing you others wouldn't understand]) where I served for over four years. After my discharge I entered a career in law enforcement. I am currently in my 25th year of service in that capacity. Yes, you read right, still active. By God’s grace I was able to segue my affinity with police officers into my priesthood by serving as a Chaplain for the Orange County (FL) Sheriff’s Office, a very large agency that serves the metro Orlando area. During my tenure in law enforcement I served in Patrol, Street Crimes, Traffic, Aviation, and for most of the time in my love of loves, SWAT. As you can well imagine, that gives me a sort of “rubber-meets-the-road” perspective of ministry, and an ability to talk about guns if any of you so desire.
I pray that my role here will be to engage in a practical theological approach to many of the matters discussed. I have a very distinct desire to overcome the prevalent, “Can’t see the forest for the trees,” paradigm so evidently displayed by so many self-proclaimed authorities in the matter of reunion before us. Unfortunately, there are so many who conjecture concerning the meaning of something they read, or hear, and then by way of that conjecture parse the matter to what they present as logical consistency, when in fact their initial perception was flawed consequently making all they say about the matter at hand invalid, and I would submit quite often ridiculous. In short, we need to address matters Anglo-Catholic objectively, parsing information of which we are sure, and letting things yet to be determined rest until they are determined.
I pray this was not burdensome, and I also beg your forgiveness if at times I become a bit edgy in my zeal to address issues that are so very dear to my heart, and there is nothing closer to my heart than the desire to see the fruition of the gracious work of the Holy Father in paving a way for us to come home.
Your servant in our Lord Jesus Christ and His most blessed and ever-virgin Mother,
“Doc”+
