Fr. James Bradley sends:
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Fr. James Bradley sends:
The photos are from a Choral Evensong sung on April 29, to celebrate the establishment of the Personal Ordinariate of the Chair of St. Peter. You can find them here on Facebook.
Look at the standards being set by our Ordinary! Check out the bun fight. I mean this is a banquet! The amount of incense (the air is blue in some of the photos)! The musical selection!
Ordinariate heaven for former Anglicans, or shall we say fulfilled Anglicans.
Meanwhile, I was in Boston for several days and it was great being Catholic. I knew we would be traveling on Sunday, so I went to a Catholic parish for the 4 p.m. Mass to fulfill my Sunday obligation. I went to St. Pat's in Watertown, a parish that many of my friends attended, some of them also students at the parochial school nearby that has since been torn down. I did not see any familiar faces, but I still felt right at home.
Our Lady of the Rosary at St Anne's Brockenhurst — what could former Anglicans add to that from our Patrimony? A church dedicated to the Mother of the Lord, and a Mass of Our Lady. Well, at the end of this morning's Mass I began singing the Angelus and found I was operating solo. It was a great surprise to me that the tone I supposed everyone knew was unfamiliar to a Catholic congregation. They were very kind, though, and even said they would like to learn it! This just confirmed a conversation I'd had a few days ago. 'We thought', said this cradle Catholic, 'that the Church of England disliked such Roman things as "praying to the Virgin Mary" — yet we find you are far more Marian than we are!' The truth is, Anglo-Catholics have had to fight for a proper place to be given to the Mother of Our Lord — and in doing so we have probably become 'more Catholic than the Pope'. Now that we are in Communion with the Holy Father, we no longer have to fight in that way.
But it is still surprising to find that part of the Patrimony we are bringing with us is devotion to Our Lady. At our Ordinariate Mass on Sundays in Southbourne, we end by singing the Angelus — and again, those who join us from the Parish congregation seem delighted that we are using something which once was so familiar to them, but has largely been neglected in recent years.
I believe Our Lady has a great concern for the Ordinariate. The first of them here in England is dedicated to her under the title of Our Lady of Walsingham. For me, the process began years back, when we started the Ecumenical Friends of Fatima (EFFA), and I was asked to lead Pilgrimages there. At the end of the Procession on May 13th, the Bishop of Leiria/Fatima generally calls four or five bishops forward. The crown is removed from the Image of Our Lady, and these bishops are invited to touch the Spina, the bullet set in the top of the crown. On our first visit it was intensely moving that Bishop Seraphim included me, an Anglican bishop, in that little group. The bullet was the one which had so nearly killed the Holy Father; that attack had happened on May 13th, the anniversary of the first apparition of Our Lady in Fatima. In thanksgiving, the Pope gave the bullet to the shrine. It might seem a curious gift, but Mary's protection was something John Paul II valued hugely.
In all her conversations with the Little Shepherds, Our Lady emphasised the importance of praying the Rosary. Our Anglican Group, EFFA, has taken this call to prayer very seriously, and each day our seventy or so members pray one of the Mysteries in turn, asking Our Lady's prayers for others in the Association. Those prayers are still being answered. So far, thirty of us have come into Communion with the See of Rome. Perhaps part of our Patrimony involves reminding our fellow Catholics that Mary is Mother of us all, and calls us all to prayer with her.
The story of Our Lady of Walsingham is a familiar one, but it bears remembering on this day when we commemorate the title. The following account is from the website of the Community of Our Lady of Walsingham.
The story of how Walsingham became a place of pilgrimage is enshrined in an old ballad, written many years after the events it purports to speak of actually took place.
In 1061, so the story goes, the lady of the manor of Little Walsingham in Norfolk, a widow named Richeldis, prayed to our Lady asking how she could honour her in some special way. In answer to this prayer Mary led Richeldis in spirit to Nazareth and showed her the house in which she had first received the angel's message. Mary told Richeldis to take the measurements of this house and build another one just like it in Walsingham. It would be a place where people could come to honour her and her Son, remembering especially the mystery of the Annunciation and Mary's joyful 'yes' to conceiving the Saviour.
The late eleventh century and all through the twelfth and thirteenth century was the era of the crusades, which saw a growing interest in the sites consecrated by the human presence of Jesus in the Holy Land. But now pilgrims need not go so far; in England itself there was a 'new Nazareth' built by one of their own countrywomen.
After some time Augustinian canons took over the care of the holy house and enshrined it in a special chapel within a much larger church. Pilgrims began to come from all over England and even abroad. From the time of Henry III nearly all the kings and queens of the realm visited Walsingham, as well as hundreds of ordinary people seeking help, healing and inner peace. Walsingham ranked with Rome, Jerusalem and Compostella in importance as a pilgrimage destination.
However, the Shrine was destroyed at the time of the Reformation, and only rebuilt at the beginning of the twentieth century, mainly due to the inspired leadership of the Anglican vicar of Walsingham, Fr Hope Patten. He revived devotion to Our Lady under this title and built a new shrine Church and Holy House in the village, together with a statue modelled on that depicted on the ancient priory seal. It shows a seated Mary with her Son on her lap holding a book of the gospels.
Meanwhile a Miss Charlotte Boyd had purchased and restored the ancient Slipper Chapel a mile away and gifted it to the Catholic Church. This has since become the National Shrine of the Catholic Church in England. So Walsingham is a village dedicated to Mary, a place of ecumenical pilgrimage with a growing understanding of the original message of Walsingham as received by Richeldis – that it should be a place where the joy of the Annunciation could be remembered and celebrated, for the Word became flesh and dwelt amongst us through Mary's joyful and ready 'yes,' spoken within an ordinary house that would become the boyhood home of the Son of God himself.
O God, who through the mystery of the Word made flesh didst in thy mercy sanctify the house of the blessed Virgin Mary, and wondrously place it in the bosom of thy Church: Grant that being made separate from the tabernacles of sinners, we may become worthy to dwell in thy holy house; through the same Jesus Christ thy Son our Lord, who liveth and reigneth with thee, in the unity of the Holy Ghost, ever one God, world without end. Amen.
Bishop Peter Elliott was kind enough to email a paper he gave on Saturday at an an information day in Melbourne regarding the anticipated Australian personal ordinariate.
The day concluded with sung Evensong in the Basilica of Our Lady of Victories, Camberwell. A choir of Anglicans and Catholics sang the Magnificat and Nunc Dimittis, Dyson in F.
Bishop David Robarts (TAC) presided and Bishop Elliott was in choir.
This is an extremely interesting paper — one that touches upon not a few matters of controversy — and I shall be interested to read our visitors' comments!
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Ordinariate Information Day, Basilica of Our Lady of Victories,
Camberwell, Melbourne, Victoria, June 11, 2011
A CATHOLIC WELCOME FOR ANGLICANS
The Ordinariate in the Living Church
Bishop Peter J. Elliott
Auxiliary Bishop, Melbourne
On this Vigil of Pentecost 2011 we have much to celebrate. The establishment of the Personal Ordinariate of Our Lady of Walsingham within the Catholic Church in England has been accompanied by warm welcomes. The same pattern will soon unfold in the United States, Canada and Australia. The generous offer of Pope Benedict XVI is taking concrete visible form. The offer itself is a welcome from the Successor of St Peter, and his welcome is generating much good will in the Church.
It is significant that we meet at the Basilica of Our Lady of Victories, Camberwell, one of Australia’s finest parish churches, combining Romanesque and Renaissance styles. This domed stone church was built in 1914 by a man of vision and imagination, Father George Robinson, himself a former Anglican. On the eve of the Great War he appealed across Australia to raise a national shrine in the Melbourne suburbs in honour of the Patroness of Australia, Our Lady Help of Christians, also known as Our Lady of Victories.
This Marian title recalls a critical moment in history, the sea battle of Lepanto, 1571, depicted in the glowing colours of the West window of this minor basilica. We see Pope Saint Pius V leading the people of Rome in fervent prayer, that through the intercession of Mary Help of Christians victory would be granted and Europe would be spared. Today we may entrust our enterprise to Our Lady’s help.
A personal ordinariate
The Apostolic Constitution Anglicanorum Coetibus of November 4th 2009 was Pope Benedict XVI responding pastorally to requests for help from traditional Anglicans, requests to Rome that began over twenty years ago. The Apostolic Constitution establishes “a Personal Ordinariate for Anglicans who wish to enter full communion with the Catholic Church”.
As the Apostolic Constitution defines it: “The Ordinariate is composed of the lay faithful, clerics and members of Institutes of Consecrated Life and Societies of Apostolic Life, originally belonging to the Anglican Communion (now Anglicanism) and now in full communion with the Catholic Church”, to which is added significantly “or those who receive the Sacraments of Initiation within the jurisdiction of the Ordinariate.” The future of what amounts to a national diocese for specific people is thus not restricted only to former Anglicans. Moreover any Catholic is free to worship and receive the sacraments in Ordinariate parishes.
Anglicans become members of the Catholic Church in and through the Ordinariate by applying in writing, and application forms will be issued later this year. Then they make a Profession of Faith and receive the Sacraments of Christian Initiation (in practice Confirmation and the Eucharist). Then they are to be registered as members. The rule of faith for the Ordinariate is the Catechism of the Catholic Church. 
As we can see in England, Anglicans are entering full communion within a distinctive ecclesial community, maintaining the “Anglican Patrimony”, their own traditions and customs, including liturgical privileges. At the same time, these Personal Ordinariates will be part of the Roman Rite. As the Constitution and the Complementary Norms from the Congregation for the Doctrine of the Faith indicate, each Ordinariate is meant to relate pastorally and practically with the particular Church (the local Catholic diocese) and to the Episcopal Conference of the nation or region where the Ordinariate is erected.
From the very beginning the Ordinariates work with the Episcopal Conference. Relations with Episcopal Conferences and Diocesan Bishops are spelt out in the Complementary Norms.  The Ordinary, whether a bishop or a monsignor, will be a member of the Episcopal Conference. It is that ecclesial context that I address today, envisaging the place of these Personal Ordinariates in the living Church.
It was hot, it was humid, and it was wonderful. The new Shrine of Our Lady of Walsingham in Houston was blessed and the outdoor altar was dedicated by His Eminence, Daniel Cardinal DiNardo.
The Anglican Use Parish of Our Lady of Walsingham was founded in 1984, with very humble beginnings. Co-founded by Fr. James Moore and Fr. James Ramsey along with a handful of converts, it has grown steadily over the years, and today's ceremony fulfilled a parish goal of providing a worthy shrine to honor Our Lady of Walsingham. That goal has been most definitely achieved!
During his homily, Cardinal DiNardo made a direct reference to the coming Ordinariate, which the parish will join. He described himself as the "temporary Ordinary," stating that although it was his privilege to dedicate the shrine, it would soon be under another jurisdiction. The Cardinal obviously has great affection for the parish, as do the parishioners for him.
You can follow the progress of the building of the shrine through the pictures on the parish website.
I now see multiple reports online that the Ordinariate in the UK will be placed under the patronage of Our Lady of Walsingham.
It looks as if there must have been some wrench in the choreography of releasing the decree at the same time as the first ordinations and that one or more outlet didn't get the word and has released uncorrected stories or failed to make all of the cuts and edits that were needed. Another contributor here posted the story earlier and we pulled it when the story it referred to was pulled, but clearly the story is out there now. Anna Arco has tweeted it and, at this point, any reporter with access to Google, which is fairly common in the year 2011, will soon be running with it.
I am sorry for those who were trying to have a seamless and smooth launch, but that's the way of these things in the electronic age. Someone wrote somewhere recently that an Anglo-Catholic secret is something that you only tell to one person at a time. It seems that part of the patrimony has made it into the Ordinariate in the first wave. Or, perhaps, the Ordinariate is being christened with the hallowed Vatican tradition of the press snafu so that there can be no doubt as to its being in full communion with the Catholic Church.
I have shilled shamelessly for Our Lady of Walsingham to be the patroness of the Ordinariates (see here) and have asked her intercession for the Holy Father’s project constantly since last October, so I do hope the Internet reports are true. A Cistercian has to stick up for Our Lady, after all.
Tonight at Compline, I will be offering the Salve Regina with extra gusto in thanksgiving.
Whatever the circumstances of its unveiling, we thank you, Holy Father.
There are a couple of articles about the “Becoming One” gathering, written by Mary Ann Mueller, and posted over at VirtueOnline. Here's the first article, and now the second one can be found here. Apparently the regular readers of that blog couldn’t hold it back any more — there weren’t any comments on the first article, but now there are some appearing in response to the second article, many of them with the usual condemnations of the Catholic Church, and the expected accusations of our disloyalty to Anglicanism — in other words, nothing out of the ordinary.
The first article quoted extensively from the talk I gave on Tuesday evening, and I’ve posted that text here. Since the second article quotes from the talk I delivered on Wednesday evening, I’ll provide my complete text for you here.
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“Becoming One” – Wednesday evening talk
We’ve spent some important time together, and I think we’ve made real progress in “becoming one.” In fact, I imagine that if we were to take a poll, most of us would think that we've reached the point that the Ordinariate for the United States should be established right now. Many of us have felt ready for it for quite a while, and I'm sure it's our universal experience that, once we've made the decision, we want it to happen now.
In fact, I've thought for a long time that we, in this country, are perhaps more ready than any other. I know we're reading a lot about developments in England — and of course, we all want the Ordinariate to be established there, and as soon as possible. But in some ways, we're further along than the English situation. We have sizeable Anglican Use parishes already in full communion with the Holy See. No other country can claim that. There are several parishes that have made the decision to leave their Episcopalian or Continuing Anglican jurisdiction in order to join – again, we have more parishes in that situation than can be found in any other country. The Ordinariate in this country will be able to start on a firm financial footing because we have financially secure parishes such as this one — and there are others — ready not only to join the Ordinariate, but to provide considerable resources for the founding of new parishes, to support missionary priests, and to provide for the needs of the Ordinariate and its Ordinary. And this means that there'll be a constantly increasing financial stability, because our universal experience is that when a parish enters into full and visible Catholic communion, growth inevitably happens, income increases, and the local parish ministry expands dramatically. No other country will have the stable and financially secure beginning that we'll see right at the beginning of the United States Ordinariate. The truth is, we don't want a long wait.
In fact, when the text of Anglicanorum coetibus was made public, I had no hesitation at all in wanting to be part of an Ordinariate. I happened to be in Rome at the time of the announcement, and I excitedly called my archbishop and said to him that I wanted to send in a request right away. I really excited about it, and it never dawned on me that he wouldn't be just as excited. His response? "What's your hurry?"
At the time, his question didn't make any sense to me. In fact, I pondered it all the way back from Rome. But eventually I figured it out, and at the same time I saw the immense wisdom of the Holy Father in giving us a separate jurisdiction. My archbishop – a wonderful and godly man, and now, sadly for us, moved to Los Angeles — couldn't really understand what we were about, as an Anglican Use parish. Certainly, he liked visiting here; he always showed great respect to me as one of his pastors, and to us as a parish, because we're part of his archdiocese, just like his other priests and parishes. Sure, we have a different liturgical use. But when you go around the archdiocese you'd swear that every parish has its own liturgical use! He appreciated the loyalty we gave to him as our archbishop. He was always very proud of our school as one of the finest in the archdiocese, and he was very pleased when it was recognized nationally as an excellent educational institution. Very importantly, we always pay our assessment on time. We've always been supportive of archdiocesan programs, such as pro-life efforts, the apostolate to the homeless and needy, the seminary, and a host of other things. But I don’t think he ever understood the particular charism of the parish, or the place of the Anglican Use in the Western Church. And that’s not rare among the bishops in this country. We’ve existed for nearly thirty years, but if you mention the Anglican Use to the average bishop, you’ll receive either a blank stare, or there’ll be an immediate attempt to hem it in, and squeeze it out of existence. And that’s not an uncharitable assessment – thirty years of experience tells us it’s so. I wish it weren’t so, but that’s simply the fact.
So what happens when my archbishop gets a call from me, all excited about the new Apostolic Constitution, and the possibility of becoming part of an Ordinariate? “What’s your hurry?” I didn't stop to think that he hadn't been particularly waiting for this development. In fact, it hadn't been on his radar screen at all – and that’s completely understandable. Bishops have lots of people and myriad issues to deal with; the demand upon them as Fathers-in-God and as shepherds of a huge flock means they can’t possible understand every nuance of every group of Catholics under their care.
The thing is, our immediate desire to be part of an Ordinariate isn't hurrying at all. We've been working for this and praying for this for some thirty years. When approaches were made to the Holy See back in the 1970's, we had no idea what the Church might do for us. When the Pastoral Provision was established by Pope John Paul II, it was a huge step forward, and we entered into the process as quickly as we could. Why would we have waited around? We asked; Rome responded; we fulfilled the requirements as soon as possible, and we came home. But even then, we knew that some sort of separate jurisdiction was going to be necessary if our parishes were going to grow and increase in numbers. And at the same time, other Anglican groups were traveling the same road, with the same realization, as approach after approach was made to the Holy See.
So what we knew to be necessary all along is precisely what’s happening with the promulgation of Anglicanorum coetibus. A new structure is being provided. We tried it the way the Episcopal Conference wanted it to be. Where we were allowed to exist, we were made part of the existing diocesan structures under the jurisdiction of the local Ordinary. And that's the problem, clearly stated: "where we were allowed to exist." There were a few bishops who allowed the erection of parishes, but many bishops refused to allow a parish to be established under the terms of the Pastoral Provision. Some bishops were confused by it all, and would refer it to someone in the Chancery system, where the request would languish. Many bishops saw this only in terms of "married priests." Still other bishops couldn't see the purpose of us having our own liturgy, and a number of them told potential converts, "Sign up for RCIA, and just become Catholics in your local parish." They weren’t acting in bad faith – they just couldn’t understand.
But now, with Anglicanorum coetibus, all that's changing. Pope Benedict XVI recognized the constraints the Anglican Use parishes have had for these many years, and in his response to the ongoing petitions from TAC, from FiF, and from other groups, is providing the solution. And he not only provides it, but he’s written it into the law of the Church, and extended it throughout the world.
Having arrived at the decision that this is where we want to be – that the Ordinariate is the proper home for us – we don’t want to wait, because most of us just don’t like to wait. Certainly, in America we have little patience for it. We love our expressways for driving and our express lines for checking out of the supermarkets. We measure a computer’s worth by how fast it works, and we’ve come to disdain snail-mail. When Anglicanorum coetibus was unveiled, a lot of us expected it to be implemented right away – if not that week, then the next week at the latest! Well, maybe that’s an exaggeration, but one thing’s for certain: we didn’t want to wait for long. We’re not a patient people, and I put myself among the worst offenders.
In some ways we’re quite right to want the Ordinariates to be put in place immediately. As many of you know from your own experience, there are lots of small parishes made up of people who are ready to enter into full communion with the Holy See. There are many of you here, who are fine and faithful clergy but who have to expend untold amounts of energy in holding things together until you can bring your people home to an Ordinariate. Meanwhile, people aren’t getting any younger, and those of more advanced years would like to find their place in the Catholic Church before they die. Young people are being prepared for Confirmation, or perhaps for Holy Matrimony, and they’d like these things to take place in union with the Successor of St. Peter. There are lots of reasons for Anglicanorum coetibus to be implemented right away – and every one of those reasons has a human face – faces you know, of people you love.
But there’s also grace in the waiting. Impatient though we might be, there’s never a wasted moment in God’s time – and the Ordinariate will be established in God’s time. The scriptures tell us that it was “in the fullness of time” when Christ came. After our Lord’s ascension into heaven, the apostles had to return to Jerusalem where they prayerfully waited. St. Paul wanted to go into Asia Minor, but he was constrained because the time wasn’t right. Over and over again, in His dealings with men, God asks for a time of patient waiting. And it’s always for a reason, even though it might not be evident at the time.
When something like Anglicanorum coetibus comes along – something that’s obviously so right for so many, and aside from the fact that it comes from the mind of the Holy Father himself – it’s perfectly understandable that we want to see it established now. But then, I have to remind myself. God took some thirty-three years for the Incarnation to come to the Cross, and it was another three days before His resurrection. Even though He’d spent three years with His apostles, He gave them another forty days before His ascension, because they needed more time of preparation. God is the God of time, and of patient waiting. But it’s waiting for a purpose, unlike those first Christians in Thessalonica. Remember them? They were waiting for His return, which they expected at any minute, so they simply stopped what they were doing, sat down, and waited. That’s pointless waiting, and St. Paul told them to get off their backsides, in no uncertain terms.
Our waiting has purpose. It’s a time to prepare spiritually, through prayer and study. It’s a time to prepare practically, getting mundane details in order. It’s the kind of waiting we experience when we’re getting ready for an exciting trip, when there are things to pack and arrangements to be made. This isn’t wasted time. God gives it to us for our good. But it’s up to us to use it productively, expectantly, and wisely.
Finally, a few words about our Anglican Patrimony. When we try to define our patrimony, we need to let it be a bit open-ended. I know that’s usually not our way. Those who are on the traditional side of things tend to like tight descriptions and clear statements. Not always, but usually. However, this is one of those times when the definition of patrimony is going to change – or perhaps I should say it’s going to be enriched – with the passing of time. As unusual as it might seem, some aspects of our patrimony are yet to come – and I’m going to speak from our nearly thirty years of experience in living the Anglican patrimony in full communion with the Holy See.
The usual definition of patrimony is “something inherited from one’s ancestors.” And as we think about our own Anglican patrimony, of course we think of things like liturgy and language, music, aspects of architecture, things done “decently and in order.” Lots of things are defined, and a lot of it is undefined – but it’s all unmistakably Anglican. However, we know also that “patrimony” isn’t static. For instance, we have parochial patrimonies which are reflected in particular churchmanship, treasured vestments, an honored tradition of music, pastoral practices with which we identify. But unless a parish is dead, its patrimony continues to grow and develop. It stands on what came before, certainly, but what we hand on to subsequent generations isn’t exactly the same as what we received from our ancestors.
The Ordinariates will be moving into almost-uncharted waters. I say “almost-uncharted” because, as I said, a few of us have had the opportunity to scout on ahead, and we’re already experiencing the Anglican patrimony as a living part of the Latin Rite. We’re finding there’s a richness which has developed as we’ve unpacked precious Anglican treasures in our new home. It’s rather like when my wife uses one of my mother’s recipes, and I discover it tastes even better even better than when Mom made it.
This idea of a “developing patrimony” struck me one day when I was offering one of the early weekday Masses. Of the forty-five or fifty people there, I don’t think any of them had ever attended an Episcopal or Anglican church. Almost all of them have belonged only to this parish – either for most of their adult lives, or even from the time they were children. For them, the Collect for Purity is simply a Catholic prayer said at the beginning of the Mass; the Comfortable Words are part of a Catholic penitential rite; the Prayer of Humble Access is what Catholics say before receiving Holy Communion. They don't think of our liturgy as coming from “someplace else.” It’s just a Catholic liturgy. Of course, they've attended other Catholic parishes. They know our liturgy is different, and that our parish has a particular “feel.” But they’ve embraced and experienced our Anglican patrimony exclusively as Catholics, and in that way these second-generation Anglican Use Catholics probably have a clearer understanding of the patrimony as being a living and developing patrimony, than we do, who are first-generation converts. They haven’t had to try to live as Catholics outside the communion of the Catholic Church, and they’ve never gone through the mental gymnastics we had to endure, trying to put a Catholic spin on things, when much of the evidence around us was contrary to what we believed about ourselves.
The little experiment which is the Anglican Use, local though it is, gives a glimpse of the future, because the Ordinariates will be doing all this on a grand scale – oh, probably not grand at the beginning, but when second-generation Ordinariate Catholics become the majority of our members, there’s going to be a much deeper understanding of our Anglican patrimony, because it will have been experienced in the context of full communion with the Holy See.
Right now, those of us heading toward the Ordinariate think in terms of what we'll be able to bring with us, and that's important. Our Lord said, “Gather up the fragments that remain, that nothing be lost,” and certainly that applies to the various elements of our patrimony which come from our past. But the Lord also said, “Behold, I make all things new,” and that, too, applies to our patrimony. Within the Ordinariates, all the familiar things we love will be made new, for a new generation of Catholics. Our past is building the future.
From whatever beginning God grants to the Ordinariate, this marvellous patrimony is going to expand and be strengthened. With every conversion, with the birth of every child, with the steady growth of every parish, the patrimony will continue to flourish.
Maybe that's one of the reasons the Apostolic Constitution calls them "Personal Ordinariates." They have to do with persons, not things. My final thought? Look around you. Look at the people in this room. In the end, we’re the patrimony – the living patrimony.
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I thought maybe you'd like to see a few more pictures from the event. There may even be some familiar faces.
In the mainstream media, it was a quieter week for Ordinariate news, but plenty of things were happening.
The American Ordinariate Google Map pin count stands at 21, up two from last week.
The Tablet reported that Bishop Andrew Burnham has estimated that the Ordinariate in England will launch with around 24 groups. (Remember to keep the Bishops of Ebbsfleet and Richborough in your prayers.)
In The Telegraph, religion correspondent, Tim Ross, reported comments from a senior C of E official on the possibility that those who enter the Ordinariate may be allowed to continue worshipping in their current buildings.
Also from the UK, we have word of a new blog, Ordinariate Watch, dedicated particularly to developments in London.
From Australia, we got an important glimpse of the shape of things to come from Bishop Peter Elliott.
The November edition of the Diocesan Circular of the Anglican Catholic Church of Canada is online and contains several articles of Ordinariate interest as well as the regular features like From Maggie’s Kitchen. (Good food is definitely integral to the Patrimony.)
In the November newsletter of Our Lady of Walsingham in Houston, we read that Cardinal DiNardo confirmed eight young people during a Solemn High Mass and has written to Cardinal-designate Wuerl giving his blessing for the parish to enter the American Ordinariate.
The website of Mount Calvary, Baltimore, now displays Peter’s keys in its masthead and there is also a news page for developments in the parish’s journey to full communion.
Tomorrow, Fr. Phillips will be at a special meeting on the way forward at the Cathedral of the Incarnation in Orlando, where our own moderator is senior warden.
In other news, though it is an insignificant gesture that is only intended for a few perpetually disgruntled souls, yet another notable figure in the Church of England felt that he had to pour cold water on Anglicanorum coetibus. This time it was N.T. Wright, the former Bishop of Durham. His comments on the Ordinariate got less coverage than they might have otherwise because in the same interview he also stated that he firmly believes in women bishops, except when he doesn’t.
In better news, we saw a positive view of the Ordinariates in the Jesuit magazine, America.
Next Tuesday, the Feast of the Dedication of the Lateran, marks the first anniversary of the publication of Anglicanorum coetibus. Pray that the good news keeps coming and don’t forget to add your updates to our Moving Forward section.
O GOD, in Whose passion according to the prophecy of Simeon, a sword of sorrow did pierce the most sweet soul of the glorious Virgin Mary: mercifully grant: that we, who devoutly call to mind her sorrows, may obtain the blessed effects of Thy passion. Who with God the Father, in the unity of the Holy Spirit, liveth and reigneth, One God, forever and ever. Amen.
– Collect for the Feast of Our Lady of Sorrows
The Feast of Our Lady of Sorrows marks the beginning of a number of novenas to Our Lady under the titles of Our Lady of Walsingham and Ransom. These novenas have often been given a special intention for England's reunion with the Holy See, which seems particularly fitting for us to remember this year. Last year at this time, I ran across the daily prayers of the Guild of Our Lady of Ransom, which I share below.
Jesus, Convert England.
Jesus, Have Mercy On This Country.
Hail Mary, full of grace, the Lord is with thee. Blessed art thou among women and blessed is the fruit of thy womb, Jesus. Holy Mary, Mother of God, pray for us sinners now, and at the hour of our death. Amen.
Our Lady of Ransom & Walsingham, Pray for us.
St. Gregory the Great, Pray for us.
St. Augustine of Canterbury, Pray for us.
St. Thomas Becket, Pray for us.
St. John Fisher, Pray for us.
St. Thomas More, Pray for us.
St. Margaret Clitherow, Pray for us.
Blessed Henry Heath, Pray for us.
Blessed English Martyrs, Pray for us.
O Blessed Virgin Mary, Mother of God and our most gentle Queen and Mother, look down in mercy upon England, thy Dowry, and upon us all who greatly hope and trust in thee. By thee it was that Jesus, our Saviour and our hope, was given unto the world; and He has given thee to us that we might hope still more. Plead for us, thy children, whom thou didst receive and accept at the foot of the Cross. O Sorrowful Mother, intercede for our separated brethren, that with us in the one true fold, they may be united to the Chief Shepherd, the Vicar of thy Son. Pray us all, dear Mother, that by faith, fruitful in good works, we may all deserve to see and praise God, together with thee in our heavenly home. Amen.