Pentecost in Liverpool

Cardinal Kasper to visit Liverpool

Posted by Kendall Harmon

Cardinal Walter Kasper, President of the Pontifical Council for Promoting Christian Unity, is to visit Liverpool this coming weekend. On Sunday, 23 May, he will celebrate the Solemn Mass in the Metropolitan Cathedral of Christ the King at 11am, after which he will bless with a Prayer of Dedication the two glass steles (columns) newly positioned at the bottom of the steps to the Cathedral, which are the work of German artist, Raphael Seitz, a friend of the Cardinal who will also be present. It is appropriate that the dedication should take place on the Feast of Pentecost as it is the anniversary feast of the consecration of the Metropolitan Cathedral forty-three years ago in 1967.

In the afternoon Cardinal Kasper will preach at the 'Two Cathedrals Service' which begins in Liverpool's Anglican Cathedral at 3pm and, following a procession along Hope Street, will conclude in the Metropolitan Cathedral at approximately 4.30pm. Since the visit of Pope John Paul II 28 years ago on the Feast of Pentecost in 1982, the 'Two Cathedrals Service' has regularly taken place on Pentecost Sunday with thousands of pilgrims celebrating unity by walking along Hope Street.

Oscar Romero Anniversary

In the coming weeks senior clergy from the Catholic, Anglican, Methodist and other Christian Churches will be marking the thirtieth anniversary of the martyrdom of Archbishop Oscar Romero.

On 24 March 1980 Oscar Romero, the Archbishop of San Salvador in Central America, was shot dead whilst celebrating Mass. He paid the ultimate price for having preached the Christian Gospel, speaking out on behalf of the poor in his native El Salvador, a country then split by civil war and governed by a regime that clung to power through military force.

At his appointment as Archbishop in 1977 many had expected Monsignor Romero to be a conservative and bookish leader of the country’s Catholic population. However, the assassination of priests and laity who had denounced the crimes of the junta forced him to realise that following the Gospel of Jesus Christ would bring him directly into opposition with those who exploited power.

In his preaching, radio broadcasts and writings, Archbishop Romero called for Salvadoreans to live in peace, for the government to defend the rights of the poor and marginalised, and for the military to behave justly. His prophetic message provoked the ruling classes and Oscar Romero received numerous death threats. In March 1980 those threats became a reality.

Since his death millions of Christians have recognised Romero as a modern-day martyr. His passionate preaching of God’s love for all, in season and out of season, was never compromised. Pope John Paul II prayed at Romero’s tomb, and Pope Benedict XVI has said it is his hope that the Servant of God will soon be beatified. Not only Roman Catholics but Christians of many denominations regard Romero as a patron saint-in-waiting for the justice and peace movement.

Thirty years after his martyrdom, Christians around the world will be marking Oscar Romero’s witness to Christ through his life and death. Many devotees and Church leaders will gather in El Salvador for a special celebration with the new Head of State, Mauricio Funes, who has dedicated his presidency to the memory of Romero. Among the Christian leaders from Britain taking part will be the Archbishop of Birmingham, Bernard Longley, and the Bishop of Leeds, Arthur Roche.

Meanwhile here in Britain there will be two major ecumenical services, as well as special Masses in more than a dozen dioceses. Some of these liturgies have been organised by CAFOD, religious orders such as the Carmelites (Romero was shot in a Carmelite chapel), and the Archbishop Romero Trust (www.romerotrust.org.uk) established in 2006 to promote awareness of Romero’s life and to support social justice initiatives in Latin America which carry forward his legacy.

On Saturday 20th March the first major ecumenical service will take place in York Minster at 11am. This Liturgy of the Word will be led by two patrons of the Romero Trust, the Archbishop of St Andrews and Edinburgh Cardinal Keith O’Brien, and the Archbishop of York John Sentamu. Also taking part will be the Roman Catholic Bishop of Middlesbrough, Terence Drainey, and the President of the Methodist Conference, David Gamble.

The second major ecumenical service will take place a week later on Sunday 28 March (Palm Sunday) at 6.30pm in Westminster Abbey. Again two patrons of the Trust will lead the service, the Archbishop of Canterbury Rowan Williams who will preach, and Cardinal Cormac Murphy-O’Connor. They will be joined by the Archbishop of Westminster, Vincent Nichols, and the Superintendent Minister of Wesley’s Chapel, Revd. the Lord Leslie Griffiths. The service will include the laying of a wreath underneath Archbishop Romero’s statue over the Abbey’s West Door.

On the day of the anniversary itself, Wednesday 24 March, Cardinal Keith O’Brien will preside at a special Mass in Edinburgh Cathedral at 7pm at which Bishop Maurice Taylor will preach, whilst in London Archbishop Vincent Nichols will celebrate Mass in honour of Romero in Westminster Cathedral at 5.30pm. This Mass will be sponsored by CAFOD, Pax Christi, Progressio, Westminster Justice and Peace Commission, and the Archbishop Romero Trust.

Additionally services will be celebrated in St George’s Cathedral in Southwark, St Chad’s Cathedral in Birmingham, Brentwood Cathedral, and various other places (details are listed on the Romero Trust website). The Bishop of East Anglia, Michael Evans - himself a trustee of the Romero Trust – has organised a whole week of Romero commemorative events. The Anglican Cathedral in Norwich will celebrate Choral Evensong on 21 March in honour of Romero after which both Bishop Evans and his Anglican counterpart Graham James will give short talks.

Justice and peace commissions of various dioceses in England, Wales and Scotland are likewise organising liturgies and talks about Romero from mid-February onwards.

The new website of the Archbishop Romero Trust – www.romerotrust.org.uk – was launched on 5 February, making available various Romero-related resources including English translations of the Archbishop’s homilies.

A new biography by Scott Wright entitled Oscar Romero and the Communion of Saints and published by Orbis Books has its London launch on 23 February and will be available from religious bookshops soon afterwards.

The ground-swell of devotion to Archbishop Romero at grass-roots level, combined with the appreciation by his fellow bishops of Romero’s preaching of the Gospel message, is a hopeful sign that his beatification will soon take place.

Service in York Minster

More than 500 participants attended an ecumenical service in York Minster on Saturday, to commemorate the 30th anniversary of the martyrdom of Oscar Romero, Archbishop of San Salvador. The presider, His Eminence Cardinal Keith O'Brien and the Anglican Archbishop of York, Dr John Sentamu who preached, are among the patrons of the Archbishop Romero Trust, who coordinated the service, with CAFOD workers of Middlesbrough Diocese.

The service was attended by the Ambassador of El Salvador to the Court of St James, His Excellency Werner Romero, whose father worked as a journalist with Monseñor.

Before the service began, participants were welcomed by the Dean of York, Very Rev. Keith Jones. The Dean and Chapter of the Minster took part in the service. The presider was His Eminence Cardinal Keith O'Brien, Archbishop of St Andrews and Edinburgh. He and the Archbishop of York, who preached, are among the patrons of the Archbishop Romero Trust.

The Prior of the York community of Carmelite Friars, Fr Tony Lester, O.Carm., welcomed the congregation on behalf of the Archbishop Romero Trust, and outlined the life, death and legacy of Monsenor Romero.

Images of Oscar Romero were projected onto a large screen as Fr Tony sketched out the Archbishop's life. A litany of sorrow was led by the Catholic Bishop of Hallam, Rt Rev John Rawsthorne.

After readings from the Old Testament, by the Quaker Chaplain to the University of York, and one of Oscar Romero's Sunday homilies (by a Middlesbrough Diocesan CAFOD worker), the Gospel was proclaimed by Rev. David Gamble, President of the Methodist Conference.

The homily was preached by the Archbishop of York, Dr John Sentamu. The Archbishop spoke of his own visit to El Salvador just weeks after the assassination of Monseñor Romero. He described Romero as truly a saint who let the light of God shine through him.

A litany of commitment was then led by Rt Rev Terence Drainey, Bishop of the Roman Catholic Diocese of Middlesbrough in whose Diocese the service took place.

The Our Father and Sign of Peace were introduced by Sr Mary Walmsley, superior of the Bar Convent community of the Congregation of Jesus. The service concluded with a prayer and blessing given by Cardinal O'Brien.

After the service Cardinal O'Brien met with members of the congregation, including students from the University of York Catholic Chaplaincy (served by the Carmelite friars), and members of the York and Leeds Carmelite Spirituality Groups.

F in F Consultation

Today

We gather at Holy Trinity, Micklegate, York at 12 noon for Mass and Consultation with Bishop of Beverley and Fr Simon Kilwick (Chairman of Catholic Group on General Synod). When planned it was anticipated that February General Synod would have received draft legislation on Women Bishops but as this has been postponed until the July Sessions today's agenda may have changed. We shall see.

Report

Bishop Martyn presided at a Mass of Our Lady (12-1). Fr Gareth, our Area Dean, preached from John 2.5 "Do whatever he tells you" - Mary's word to us as well as to the apostles at Cana. He said that a word he was hearing in the present confusing situation in the Church of England was "Stay and continue the catholic witness within the C of E". He felt, that for him, the Roman option was a final option.

After a picnic lunch the Consultation Meeting was held (1.45-3). The Area Dean was in the chair; Bishop Martyn and Fr Simon each spoke for 15 minutes and 45 minutes of questions and discussion followed. The Bishop addressed 'principles' and Father 'politics.

Bishop Martyn explained that there were only 3 traditional catholics on the Synod legislation committee so they couldn't defeat, only persuade, the 'code of practise' majority. Their work is due to be published in May in time for the Bishops to consider it before it is presented to the July Synod. It is settled that there will be 'no separate jurisdiction' offered to those of our integrity. He believed that when published the legislation must be judged on 3 unmet fundamental catholic principles;

1. there will be no opportunity for 'canonical obedience with integrity'.

2. there will be 'inadequate sacramental assurance' guaranteeing valid sacraments.

3. there will be 'no secure authenticity' i.e. no lawful existence as for the majority integrity. At present we have 'equal treatment allowing the integrities to live together in creative tension'.

Fr Simon started by pointing out that church politics has always been 'a messy business' and we shouldn't expect it be any different in this situation. The present proposals mean that the legislation will transfer from the committee back to synod in July when further revision in synod will take place, the outcome will then go to the dioceses before returning to synod in 2012/2013 for final approval when a two thirds majority will be required in each house of the synod. This may not be possible unless better arrangements are included for us and conservative evangelicals.

Traditional Catholics and Conservative Evangelicals are worked on a common strategy for the synod. The phrase 'blood bath' in relation to synod proceedings has been used which could work in our favour if it persuaded the bishops the legislation stood no chance of gaining the two third majorities required at final approval and they would have the further option of saving the church from the unnecessary fight by 'kicking the legislation into the long grass'. If it ever returned the whole process would have to begin again. The archbishops who are both in favour of proper provision for us would recommend 'pulling the plug on the process for now'.

What can we do? - Everyone should be willing to stand or to work for the election of the new synod which will be called upon to give 'final approval' - 'you have to be in it to win it'. We have to strengthen the Synod Catholic Group. We need to be careful not to divide our constituency at this time - the Roman offer is, at present, to other parts of Anglicanism than the Church of England.

Question time had the visiting speakers describing the Roman offer as ' a red herring for now' and 'not our first option'. It was acknowledged that there were some tensions in National Forward in Faith on this point, We need to learn from the mistakes of our integrity during the consideration of the North and South India schemes. The Sex Discrimination Act and the Methodist Covenant were affecting the thinking of some synod members. Jurisdiction for Westminster Abbey, the Armed Forces, and Religious Communities were all relevant as suggesting ways of proceeding for our integrity if it were possible to get synodical agreement.

In conclusion, I personally found it an enlightening and encouraging day.

A grassroots response

Sir, — As a Methodist minister, I feel I should apologise on behalf of my denomination to Bishop Colin Buchanan for the Anglican-Methodist Covenant.

It is indeed a meaningless agree ment, but I feel that this is owing to the foolishness of Methodists rather than the indifference of Anglicans.

In 2003, our districts and circuits voted by clear majorities to endorse the Covenant, and this duly happened, even though it was always clearly stated that the Covenant would lead to the introduction of bishops to British Methodism.

Accordingly, in 2006, the Meth odist Conference sent down a document to the districts with lots of different options for which Methodist post-holders should become bishops. The Newcastle district where I am a minister was not untypical in sending the docu ment back with a flea in its ear. We voted more than two to one against having any bishops in British Methodism on principle, and the whole issue was quietly dropped.

The Methodist Conference has said for decades that we are willing to “accept episcopacy into our system”. If this was going to happen, it would have happened years ago. Unfortunately, the kind of people who find the Conference exciting are not at all representative of the ordinary Methodists in the districts. (I’m sure your General Synod is very different.)

This has left us in a farcical position. The Methodist Conference wants to take the next step, but the same people in the districts who voted in favour of the Covenant three years before have since voted against any conceivable way of implementing it.

The Joint Implementation Commission remains in limbo, trying once again to find a form of Bishop acceptable to the wider Methodist Connexion, which is about as easy as a butcher trying to cater a vegetarian banquet. It’s time to stop their impossible task and move on.

DAVID E. FLAVELL
39 Elvaston Road
Hexham NE46 2HD

Methodist President at Synod

The President of the Methodist Conference, David Gamble, has said that seeking the Kingdom of God is more important than the continued existence of individual Churches.

(Theologian Walter Wink has explained God's kingdom, a sought-for domain of love, justice and peace that is central to Jesus' teaching and practice, as "God's domination-free order'.)

Gamble was addressing the Church of England General Synod today (11 February) about relationships between the two denominations.

He said that the Methodist Church in Britain was “prepared to go out of existence, not because we are declining or failing in mission, but for the sake of mission. In other words we are prepared to be changed and even to cease having a separate existence as a Church if that will serve the needs of the Kingdom.”

Along with the Methodists’ Vice-President, Richard Vautrey, he told the Synod that the Methodist Church was committed to its “covenant relationship” with Anglicans, before answering questions from Synod members.

“We are in a covenant with each other,” insisted Gamble, “For better, for worse, for richer, for poorer, but always for the Gospel”.

He spoke of the need to recognise that Britain is a society of different faiths, cultures and history.

Richard Vautrey emphasised the practical dimension of the relationship, speaking of how the Churches have united to take action on climate change and to support the Citizens for Sanctuary campaign.

He said, “We can and do work together on issues of social justice, on issues that we both know God calls on us to challenge our society and our world”.

But he warned, “There is more that we could and should be doing together”, before focussing on the conflicts in Palestine and Israel as an area on which the two denominations could work more together.

Many members of both the Methodist and Anglican Churches are supportive of stronger links, or even eventual merger, between the two denominations. However, some say that the process is moving too slowly.

Writing in the Church Times last week (5 February), the former Bishop of Woolwich, Colin Buchanan, said that the Anglican-Methodist Covenant seemed to require no firm commitment. He insisted that it is time either to “address a truly historic union” or to “end the pretence with the merciful expiry of this gutless enterprise”.

The Methodist leaders’ words today may be seen as an attempt to move things on more quickly. Gamble insisted that the Covenant is a “serious, deeply committed relationship” and not an “irrelevant extra”.

The President's comments tirggered a debate on the Twitter networking site almost instantly, with some Methodists appearing to think that he had gone too far.

However, the Methodist blogger Pete Philipps said that he had said nothing to which the Church was not already committed. "In the end every church will have to cease to exist because they are only human constructs compared to the Great Church which Jesus prays for" he added.

Dulverton Unity Prayers

week of prayer for
christian unity

2010

You are witnesses to these things

Luke 24:48

Churches around the world traditionally mark the Week of Prayer for Christian Unity from 18 to 25 January in the octave between the feasts of St. Peter and St. Paul. The global organisers (the Pontifical Council for the Promotion of Christian Unity and the World Council of Churches) of the Week of Prayer for Christian Unity asked Scotland to host the week in 2010 to mark the centenary of the first world mission conference that met in Edinburgh. This gathering is traditionally seen as the beginning of the modern ecumenical movement, which seeks the visible unity of the world's divided churches.

Scottish churches are also involved in celebrations for the anniversary of the 1910 conference on the theme, "Witnessing to Christ today". Scotland therefore suggested as the theme for the Week of Prayer for Christian Unity 2010, "You are witnesses to these things" (Luke 24:48).

dulverton daily prayer at 10.30 a.m.

Monday 18^th: meditation and prayer (Stanley)

Tuesday 19^th: bcp eucharist (Tony)

Wednesday 20^th: meditation and prayer (Paul)

Thursday 21^st: meditation and prayer (Clifford)

Friday 22^nd: cw eucharist (John)

Saturday 23^rd: meditation and prayer (Leslie)

Sunday 24^th: cw eucharist (Clifford)

Monday 25^th: bcp eucharist (Peter)

Please make visitors welcome – Invitation issued through Churches Together.

Messages from Rome

Third phase of ARCIC to start in 2010

AFTER informal talks between the Pontifical Council for Promoting Chris tian Unity and Anglican Communion representatives in Rome, it has been announced that a preparatory committee has met to set up the third phase of the Anglican-Roman Catholic International Commission (ARCIC). It has been decided that this phase will begin next year and deal with “funda mental questions regarding the Church as communion”, and “how in com munion the local and universal Church comes to discern right ethical teaching”. Members of the Commission will be nominated shortly.

RC bishop withdraws offer to host Anglican ordinations

THE Vatican ordered the Roman Catholic bishop of a regional diocese in Victoria to with draw his offer to host an Anglican ordina tion in a church in his diocese because four women were among the seven ordinands.

The Bishop of Sandhurst, the Rt Revd Joe Grech, had, some weeks ago, offered the use of St Kilian’s to his Anglican counterpart, the Bishop of Bendigo, the Rt Revd Andrew Cur now, for an ordination of deacons to be held at the end of November. The service took place in St Andrew’s Uniting Church in stead.

Bendigo Anglican Cathedral was closed earlier this year because of safety consider ations: the diocese does not have the estimated $5 million required to effect the necessary repairs. Sunday services are being held in a hall.

Bishop Grech told the press that he had checked widely before offering the use of St Kilian’s, the oldest RC church in Bendigo, and had had the approval of the Papal Nuncio, Archbishop Giuseppe Lazzarotto. But, after a complaint was lodged with the Vatican, he withdrew his invitation.

The Vicar General of Sandhurst, Mgr John White, said that “there was no way we were endorsing their [the Anglicans’] theological stance for the ordination of women — it was a generous offer to help when they could not use their own facility.”

The Anglican Dean of Bendigo, the Very Revd Dr Peta Sherlock, said that Roman Catholics in Bendigo were shocked by the reversal. “It was a fantastic good-news story, and now it’s gone,” she said.

Over and Out

(Today I have been to mass for the Feast of the Presentation of Our Lady at Holy Trinity, Micklegate, York and the preacher referred to her as 'Mother of Unity'. Following refreshments we held a brisk AGM for Forward in Faith, York. We were aware of the meeting of the archbishop and the pope taking place in Rome and below Damian Thompson of the Telegraph tells us how it went i.e. official communique plus his own slant on proceedings.)

Dr Rowan Williams gets 20 minutes

with the Pope. They both know it's

all over.

The leader of a billion Roman Catholics meets the leader of 80 million Anglicans at a moment of historic crisis between the two Communions and they send all of TWENTY MINUTES together. Here is the official communiqué from the Vatican:

This morning His Holiness Pope Benedict XVI received in private audience His Grace Rowan Williams, Archbishop of Canterbury.

In the course of the cordial discussions attention turned to the challenges facing all Christian communities at the beginning of this millennium, and to the need to promote forms of collaboration and shared witness in facing these challenges.

The discussions also focused on recent events affecting relations between the Catholic Church and the Anglican Communion, reiterating the shared will to continue and to consolidate the ecumenical relationship between Catholics and Anglicans, and recalling how, over coming days, the commission entrusted with preparing the third phase of international theological dialogue between the parties (ARCIC) is due to meet.

So, let’s get this straight. You have to deduct from the 20 minutes the time spent discussing “the challenges facing all Christian communities at the beginning of this millennium, and to the need to promote forms of collaboration and shared witness in facing these challenges”. That might take, what, five minutes? More likely eight, I’m guessing.

So that gives the Prime of All England about 12 minutes’ “face time” with the Supreme Pontiff to discuss the ecumenical earthquake of the Personal Ordinariates – but, in fact, it looks as if they devoted much of it to ARCIC, the official dialogue between the Communions which I thought had been wound down years ago. There’s going to be a “third phase” of this waffle? To discuss what? Tips on where to buy the tastiest organic biscuits to serve after Sunday morning services?

Pope Benedict has given up on the Church of England, in the nicest possible way. As even Dr Williams admits, he’s not interested in “poaching” Anglicans, but in making special arrangements for those who are quite determined to leave. And +Rowan, by rubbing the Vatican’s nose in the women priests issue earlier this week, showed that he has given up on the Catholics – again, in the nicest possible way.

Last year, Cardinal Kaspar warned the Lambeth Conference that it had to decide whether it was Catholic or Protestant. Now we know the answer. Though some of us always did.

Crossing the Tiber

(Homily at St Martin - my last for the time being. Without a parish priest to keep the church catholic in liturgy and order I have decided it is better that I withdraw to St Saviour - at least for the present).

"Courage! Come!" says Jesus: Matthew 14:22-33 (Dedication of the Basilicas of SS Peter & Paul)

Jesus can give faith even to walk on water. We only sink when we take our eyes off Him and focus on our human weakness and sin. When we come to Jesus we come to the Church - His Body, of which He is Head.

There is only One Body, One Head, so all disunity is sin and a consequence of human failure. The call of the Head of the Body to the Church of England today is to heal the division created by the Reformation. The recent invitation of His Holiness the Pope to take up 'The Apostolic Constitution for Anglicans' is Jesus saying to us "Courage! Come!" We are being offered faith that will enable us to walk across the Tiber to the Vatican.

Both St Peter and St Paul were martyred for their faith in Rome. Their faith cost them their lives as it has cost so many others in every generation since, including in our day. T.S. Eliot has a line about discipleship 'costing not less than everything' and Dietrich Bonhoeffer said 'when Jesus calls he bids us come and die'. Only by grace can we respond to the Lord's 'Courage! Come!' with 'All for Jesus, this our song shall ever be. All for Jesus, thou wilt give us strength to serve thee, hour by hour; none can move us from thy presence whilst we trust thy love and power'.

There is no better place to receive this grace than through His Word and at His Table. So 'Courage! Come!'.

Anglican tradition in Roman Church

Pope Benedict XVI’s Apostolic Constitution for Anglicans wishing to convert, published today, has surprised everyone by the scope of its ambitions and its extraordinary tributes to Anglican spirituality, elements of which the Pope believes will greatly enrich the Catholic Church. There is a sense in which Rome is recognising, for the first time, that you can be Anglican and Roman Catholic.

The immediate reaction from Forward in Faith has been very positive indeed. Bishop John Broadhurst of Fulham said this morning: “I had thought the original notice from Rome was extremely generous. Today all the accompanying papers have been published and they are extremely impressive.”

The opening words of the Constitution show that the Pope regards this as a historic moment for Western Christianity. The Holy Spirit has driven Anglicans to seek full communion with Rome “repeatedly and insistently”, he says. So he clearly believes it is his God-given mission to make special arrangements for those who are bringing with them “the liturgical, spiritual and pastoral traditions of the Anglican Communion … as a precious gift”.

The broad outline we already know: the former Anglicans will be given quasi-dioceses called Ordinariates, presided over by Ordinaries who may be ex-Anglican married bishops. The surprise, as I noted earlier, is just how much status these Ordinaries will be granted: they will sit on Bishops’ Conferences and may even use their episcopal insignia. “Married bishops in all but name”, is how Ruth Gledhill describes them. That’s overdoing it, I think, since the married ones will not be in bishops’ orders. She also says that this is “everything that Catholic Anglicans hoped for and more”. Fair enough: it’s more than many Anglo-Catholics were expecting, though I see there’s a ban on Catholic clergy who converted to Anglicanism joining the Ordinariate (and quite right, too, in my opinion).

In addition to a structure of parishes, the Ordinariate will be allowed “houses of formation” for seminarians, though these will be incorporated in wider seminary training. The door is not closed on “case by case” ordination of married lay men, though it will be very much the exception rather than the rule. But here’s a surprise: according to Article 7 of the Norms, “When necessary, priests, with the permission of the Ordinary, may engage in a secular profession compatible with the exercise of priestly ministry”.

In other words, Ordinariate priests may work as (for example) teachers, doctors or social workers, just as Anglican non-stipendiary ministers may. Whether permission would extend to the private sector I don’t know, but this is a clever solution to the problem of some ex-Anglican priests who would urgently need to support their families after leaving their previous ministry. (The Catholic Church can’t afford to pay for many new full-time priests, that’s for sure.) Also, Anglican priests already in secular jobs would be eligible to become Ordinariate priests. (I’m wondering if I dare point out that the Rev George Pitcher could “come over” and be the Telegraph’s first Catholic priest religion editor – but that’s about as likely as me defecting to Canterbury.)

Another notable feature of the Constitution: it makes provision for what are effectively new orders within the Ordinariate structure: “The Ordinary, with the approval of the Holy See, can erect new Institutes of Consecrated Life and Societies of Apostolic Life, with the right to call their members to Holy Orders, according to the norms of canon law.” So the Pope clearly envisages the Ordinariate as a living and growing entity within the Catholic Church worldwide, not just England and Wales.

Ruth Gledhill thinks the problem of church buildings can and should be overcome (and it’s nice to be able to praise one of her posts for a change):

This leaves the delicate problem of where these congregations will worship. Many are already talking of local ecumenical sharing agreements. In other words, congregations would divide into two – but still use the one church. Would the Church of England be generous about that? After all, the requests to The Episcopal Church for generosity in the case of its own departing flocks, and with all the local ecumenical projects embracing everything from Methodist to Orthodox up and down the land, it would look a tad hypocritical if dioceses began expelling priests and congregations whose only crime was to espouse the ‘One Holy Catholic Apostolic Faith’ in deed as well as Word.

However, don’t expect any decisions about parishes, buildings or appointments for some time. The practical hurdles remain formidable – but my initial impression is that quite a few have been surmounted today. (Damian Thompson)

Vespers of the Dead

(Yesterday we also re-visited Ampleforth for 'Vespers of the Dead' and silent supper)

Vespers of the Dead
STAND and PROFOUND INCLINATION
When Vespers does not immediately follow upon the bringing of the body into the Church and the consequent litrugical devotions, or upon some liturgical function for the Dead, or after Vespers of the day, the Dual Prayer is first said secretly; otherwise Vespers is begun with the Antiphon below. And the Antiphons are not doubled except as directed in the Rubrics.
Pater noster. Ave María.	Our Father. Hail Mary.
STAND
No Opening Versicles are said, but the Office commences with the singing of the first Antiphon. After the Cantor has intoned the first half of the first verse of the Psalm, all sit and remain sitting until the end of the Psalms.
Ant. Placébo Dómino * in regióne vivórum.	Ant. I will walk before the Lord * in the land of the living.
Psalmus 114. Dilexi, quoniam Diléxi, quóniam exáudiet Dóminus * vocem oratiónis meæ. 2 Quia inclinávit aurem suam mihi: * et in diébus meis invocábo. 3 Circumdedérunt me dolóres mortis: * et perícula inférni invenérunt me. 4 Tribulatiónem et dolórem invéni: * et nomen Dómini invocávi. 5 O Dómine, líbera ánimam meam: * miséricors Dóminus, et justus, et Deus noster miserétur. 6 Custódiens párvulos Dóminus: * humiliátus sum, et liberávit me. 7 Convértere, ánima mea, in réquiem tuam: * quia Dóminus benefécit tibi. 8 Quia erípuit ánimam meam de morte: * óculos meos a lácrimis, pedes meos a lapsu. 9 Placébo Dómino * in regióne vivórum. 10 Réquiem ætérnam * dona eis, Dómine. 11 Et lux perpétua * lúceat eis.	Psalm 114. Dilexi, quoniam I am well pleased, because the Lord hath heard * the voice of my prayer; 2 Because he hath inclined his ear unto me; * therefore will I call upon him all my days. 3 The sorrows of death compassed me round about, * and the perils of hell gat hold upon me. 4 Sorrow and trouble did I find; * then called I upon the Name of the Lord. 5 O Lord, deliver my soul : * gracious is the Lord, and righteous; yea, our God is merciful. 6 The Lord preserveth the simple: * I was brought low, and he delivered me. 7 Return unto thy rest, O my soul; * for the Lord hath dealt bountifully with thee. 8 For he hath delivered my soul from death, * mine eyes from tears, and my feet from falling. 9 I will walk before the Lord * in the land of the living. 10 Eternal rest * grant unto them, O Lord. 11 And let perpetual light * shine upon them.
Ant. Placébo Dómino in regióne vivórum.	Ant. I will walk before the Lord in the land of the living.
Ant. Hei mihi, Dómine, * quia incolátus meus prolongátus est.	Ant. Woe is me, O Lord, * that I am constrained to dwell among them that are enemies unto peace.
Psalmus 119. Ad Dóminum Ad Dóminum cum tribulárer clamávi: * et exaudívit me. 2 Dómine, líbera ánimam meam a lábiis iníquis, * et a lingua dolósa. 3 Quid detur tibi, aut quid apponátur tibi * ad linguam dolósam? 4 Sagíttæ poténtis acútæ, * cum carbónibus desolatóriis. 5 Heu mihi, quia incolátus meus prolongátus est: habitávi cum habitántibus Cedar: * multum íncola fuit ánima mea. 6 Cum his, qui odérunt pacem, eram pacíficus: * cum loquébar illis, impugnábant me gratis. 7 Réquiem ætérnam * dona eis, Dómine. 8 Et lux perpétua * lúceat eis.	Psalm 119. Ad Dóminum WHEN I was in trouble, I called upon the Lord, * and he heard me. 2 Deliver my soul, O Lord, from lying lips, * and from a deceitful tongue. 3 What reward shall be given or done unto thee, thou false tongue? * even mighty and sharp arrows, with hot burning coals. 4 Woe is me, that I am constrained to dwell with Meshech, * and to have my habitation among the tents of Kedar! 5 My soul hath long dwelt among them * that are enemies unto peace. 6 I labour for peace; but when I speak unto them thereof, * they make them ready to battle. 7 Eternal rest * grant unto them, O Lord. 8 And let perpetual light * shine upon them.
Ant. Hei mihi, Dómine, quia incolátus meus prolongátus est.	Ant. Woe is me, O Lord, that I am constrained to dwell among them that are enemies unto peace.
Ant. Dóminus custódit te * ab omni malo : custódiat ánimam tuam Dóminus.	Ant. The Lord shall preserve thee * from all evil ; yea, it is even he that shall keep thy soul.
Psalmus 120. Levavi oculos Levávi óculos meos in montes, * unde véniet auxílium mihi. 2 Auxílium meum a Dómino, * qui fecit cælum et terram. 3 Non det in commotiónem pedem tuum: * neque dormítet qui custódit te. 4 Ecce, non dormitábit neque dórmiet, * qui custódit Israël. 5 Dóminus custódit te, Dóminus protéctio tua, * super manum déxteram tuam. 6 Per diem sol non uret te: * neque luna per noctem. 7 Dóminus custódit te ab omni malo: * custódiat ánimam tuam Dóminus. 8 Dóminus custódiat intróitum tuum, et éxitum tuum: * ex hoc nunc, et usque in sæculum. 9 Réquiem ætérnam * dona eis, Dómine. 10 Et lux perpétua * lúceat eis.	Psalm 120. Levavi oculos I have lifted up mine eyes unto the hills; * from whence cometh my help. 2 My help cometh even from the Lord, * who hath made heaven and earth. 3 May he not suffer thy foot to be moved; * neither let him slumber that keepeth thee. 4 Behold, he that keepeth Israel * shall neither slumber nor sleep. 5 The Lord is thy keeper, the Lord is thy defence * upon thy right hand. 6 The sun shall not burn thee by day, * neither the moon by night. 7 The Lord shall preserve thee from all evil; * yea, it is even he that shall keep thy soul. 8 The Lord shall preserve thy going out, and thy coming in, * from this time forth for evermore. 9 Eternal rest * grant unto them, O Lord. 10 And let perpetual light * shine upon them.
Ant. Dóminus custódit te ab omni malo : custódiat ánimam tuam Dóminus.	Ant. The Lord shall preserve thee from all evil ; yea, it is even he that shall keep thy soul.
Ant. Si iniquitátes * observáveris, Dómine : Dómine, quis sustinébit?	Ant. If thou, Lord, wilt be extreme * to mark what is done amiss, O Lord, who may abide it?
Psalmus 129. De profundis De profúndis clamávi ad te, Dómine:* Dómine, exáudi vocem meam: 2 Fiant aures tuæ intendéntes: * in vocem deprecatiónis meæ. 3 Si iniquitátes observáveris, Dómine: * Dómine, quis sustinébit? 4 Quia apud te propitiátio est: * et propter legem tuam sustínui te, Dómine. 5 Sustínuit ánima mea in verbo ejus: * sperávit ánima mea in Dómino. 6 A custódia matutína usque ad noctem: * speret Israël in Dómino. 7 Quia apud Dóminum misericórdia: * et copiósa apud eum redémptio. 8 Et ipse rédimet Israël: * ex ómnibus iniquitátibus ejus. 9 Réquiem ætérnam * dona eis, Dómine. 10 Et lux perpétua * lúceat eis.	Psalm 129. De profundis Out of the depths I have cried unto thee, O Lord; * Lord, hear my voice. 2 O let thine ears be attentive * to the voice of my supplication. 3 If thou, O Lord, shalt observe our iniquities, * Lord, who may endure it? 4 For with thee there is merciful forgiveness : * and by reason of thy law, I have waited for thee, O Lord. 5 My soul hath relied on his word * my soul hath hoped in the Lord. 6 From the morning watch even until night : * let Israel hope in the Lord. 7 Because with the Lord there is mercy, * and with him plentiful redemption. 8 And he shall redeem Israel * from all his iniquities. 9 Eternal rest * grant unto them, O Lord. 10 And let perpetual light * shine upon them.
Ant. Si iniquitátes observáveris, Dómine : Dómine, quis sustinébit?	Ant. If thou, Lord, wilt be extreme to mark what is done amiss, O Lord, who may abide it?
Ant. Opera * mánuum tuárum, Dómine, ne despícias.	Ant. Despise not, O Lord, * the works of thine own hands.
Psalmus 137. Confitebor tibi Confitébor tibi, Dómine, in toto corde meo: * quóniam audísti verba oris mei. 2 In conspéctu Angelórum psallam tibi: * adorábo ad templum sanctum tuum, et confitébor nómini tuo. 3 Super misericórdia tua, et veritáte tua: * quóniam magnificásti super omne, nomen sanctum tuum. 4 In quacúmque die invocávero te, exáudi me: * multiplicábis in ánima mea virtútem. 5 Confiteántur tibi, Dómine, omnes reges terræ: * quia audiérunt ómnia verba oris tui. 6 Et cantent in viis Dómini: * quóniam magna est glória Dómini. 7 Quóniam excélsus Dóminus, et humília réspicit: * et alta a longe cognóscit. 8 Si ambulávero in médio tribulatiónis, vivificábis me: * et super iram inimicórum meórum extendísti manum tuam, et salvum me fecit déxtera tua. 9 Dóminus retríbuet pro me: * Dómine, misericórdia tua in sæculum: ópera mánuum tuárum ne despícias. 10 Réquiem ætérnam * dona eis, Dómine. 11 Et lux perpétua * lúceat eis.	Psalm 137. Confitebor tibi I will give thanks unto thee, O Lord, with my whole heart; * for thou hast heard the words of my mouth. 2 Even before the Angels will I sing praise unto thee, * I will worship toward thy holy temple, and I will give glory unto thy Name. 3 Because of thy loving-kindness and truth; * for thou hast magnified thy holy Name above all things. 4 In what day soever I shall call upon thee, hear thou me; * thou shalt endue my soul with much strength. 5 May all the kings of the earth give glory unto thee, O Lord; * for they have heard all the words of thy mouth. 6 Yea, they shall sing in the ways of the Lord, * for great is the glory of the Lord. 7 For the Lord is high, yet looketh he upon the lowly; * and the high he knoweth them afar off. 8 Though I walk in the midst of tribulation, yet shalt thou quicken me; * and thou hast stretched forth thy hand upon the furiousness of mine enemies, and thy right hand hath saved me. 9 The Lord shall render for me; * yea, thy mercy, O Lord, endureth for ever; despise not then the works of thine own hands. 10 Eternal rest * grant unto them, O Lord. 11 And let perpetual light * shine upon them.
Ant. Opera mánuum tuárum, Dómine, ne despícias.	Ant. Despise not, O Lord, the works of thine own hands.
STAND
V. Audívi vocem de cælo dicéntem mihi. R. Beáti mórtui qui in Dómino moriúntur.	V. I heard a voice from heaven, saying unto me. R. Blessed are the dead, which die in the Lord.
Ad Magnif. Ant: Omne * quod dat mihi Pater, ad me véniet ; et eum qui venit ad me, non ejíciam foras.	Ant. on Magnif: All * that the Father hath given unto me shall come unto me, and him that cometh unto me I will in no wise cast out.
CANTICUM BEATÆ MARIÆ VIRGINIS Luc. 1. 46-55 MAGNIFICAT † : * ánima mea Dóminum. 2 Et exsultávit spíritus meus: * in Deo, salutári meo. 3 Quia respéxit humilitátem ancíllæ suæ: * ecce enim ex hoc beátam me dicent omnes generatiónes. 4 Quia fecit mihi magna, qui potens est: * et sanctum nomen ejus. 5 Et misericórdia ejus, a progénie in progénies: * timéntibus eum. 6 Fecit poténtiam in bráchio suo: * dispérsit supérbos mente cordis sui. 7 Depósuit poténtes de sede: * et exaltávit húmiles. 8 Esuriéntes implévit bonis: * et dívites dimísit inánes. 9 Suscépit Israël púerum suum: * recordátus misericórdiæ suæ. 10 Sicut locútus est ad patres nostros: * Abraham, et sémini ejus in sæcula. 11 Réquiem ætérnam * dona eis, Dómine. 12 Et lux perpétua * lúceat eis.	CANTICLE OF THE BLESSED VIRGIN MARY Luc. 1. 46-55 MY SOUL doth magnify the Lord,† * and my spirit hath rejoiced in God my Saviour. 2 For he hath regarded * the lowliness of his handmaiden. 3 For behold, from henceforth * all generations shall call me blessed. 4 For he that is mighty hath magnified me; * (Here all make a profound reverence) and holy is his Name. 5 And his mercy is on them that fear him * throughout all generations. 6 He hath shewed strength with his arm; * he hath scattered the proud in the imagination of their hearts. 7 He hath put down the mighty from their seat, * and hath exalted the humble and meek. 8 He hath filled the hungry with good things; * and the rich he hath sent empty away. 9 He remembering his mercy hath holpen his servant Israel; * as he promised to our forefathers, Abraham and his seed for ever. 10 Eternal rest * grant unto them, O Lord. 11 And let perpetual light * shine upon them.
Ant: Omne quod dat mihi Pater, ad me véniet ; et eum qui venit ad me, non ejíciam foras.	Ant: All that the Father hath given unto me shall come unto me, and him that cometh unto me I will in no wise cast out.
The following Preces are said kneeling:
KNEEL
Pater noster secreto ad V. Et ne nos inducas in tentatiónem. R. Sed líbera nos a malo.	Our Father aloud, then secretly as far as: V. And lead us not into temptation. R. But deliver us from evil.
The following Psalm 145, Lauda anima mea, is not said on the day of death, nor on the day of burial of the deceased, nor is it said on whatsoever day the Office is recited according to the rank of Double.
Psalmus 145. Lauda, anima mea Lauda, ánima mea, Dóminum, laudábo Dóminum in vita mea: * psallam Deo meo quámdiu fúero. 2 Nolíte confídere in princípibus: * in fíliis hóminum, in quibus non est salus. 3 Exíbit spíritus ejus, et revertétur in terram suam: * in illa die períbunt omnes cogitatiónes eórum. 4 Beátus, cujus Deus Jacob adjútor ejus, spes ejus in Dómino Deo ipsíus: * qui fecit cælum et terram, mare et ómnia, quæ in eis sunt. 5 Qui custódit veritátem in sæculum, facit judícium injúriam patiéntibus: * dat escam esuriéntibus. 6 Dóminus solvit compedítos: * Dóminus illúminat cæcos. 7 Dóminus érigit elísos: * Dóminus díligit justos. 8 Dóminus custódit ádvenas, pupíllum et víduam suscípiet: * et vias peccatórum dispérdet. 9 Regnábit Dóminus in sæcula, Deus tuus, Sion, * in generatiónem et generatiónem. 10 Réquiem ætérnam * dona eis, Dómine. 11 Et lux perpétua * lúceat eis.	Psalm 145. Lauda, anima mea Praise the Lord, O my soul: while I live, will I praise the Lord; * yea, as long as I have any being, I will sing praises unto my God. 2 O put not your trust in princes, * nor in the children of men, in whom is no salvation. 3 His spirit shall go forth, and he shall turn again to his earth, * in that day shall perish all their thoughts. 4 Blessed is he that hath the God of Jacob for his help, and whose hope is in the Lord his God: * who hath made heaven and earth, the sea, and all that therein is. 5 Who keepeth truth for ever, who executeth judgment unto them that suffer wrong; * who feedeth the hungry. 6 The Lord looseth them that are in fetters; * the Lord giveth light to the blind. 7 The Lord lifteth up them that are cast down; * the Lord loveth the righteous. 8 The Lord keepeth the strangers; he shall defend the fatherless and widow: * and destroy the ways of the ungodly. 9 The Lord shall reign for evermore, thy God, O Sion, * throughout all generations. 10 Eternal rest * grant unto them, O Lord. 11 And let perpetual light * shine upon them.
And here, whether the foregoing Psalm was said or not, there is always said :
V. A porta ínferi. R. Erue, Dómine, ánimam ejus(ánimas eórum).	V. From the gates of hell. R. Deliver his (her, their) soul(s), O Lord.
V. Requiésca(n)t in pace. R. Amen.	V. May he (she, they) rest in peace. R. Amen.
V. Dómine, exáudi oratiónem meam. R. Et clamor meus ad te véniat.	V. O Lord, hear my prayer. R. And let my cry come unto thee.
V. Dóminus vobíscum. R. Et cum spíritu tuo.	V. The Lord be with you. R. And with thy spirit.
THE COLLECTS FOR THE DEAD
In the Office for the Dead throughout the year the following Collects are said. However, special Collects for the Dead may be said according to the circumstances and the deceased person. Whenever one or more of theseCollects for the Dead are to be used, the appropriate one is said: and thereafter, V. Requiem æternam as given below for the end of the Office. If the body be absent, the Officiant says the following Collect (which same is said in the singular number, or in the plural, as occasion demands).
In the Office for the Dead throughout the year
Oratio Orémus. Deus, qui inter apostólicos sacerdótes fámulos tuos pontificáli seu sacerdotáli fecísti dignitáte vigére: præsta, quæsumus ; ut eórum quoque perpétuo aggregéntur consórtio.	Collect Let us pray. O God, who didst cause thy servants, for whom we pray, to enjoy the dignity of the priesthood, and some to be bishops, after the order of thine Apostles : grant unto them, we beseech thee, finally to rejoice in the company of those Saints in heaven whose ministry they did sometime share on earth.
Deus, véniæ largítor et humánæ salútis amátor : quæsumus cleméntiam tuam ; ut nostræ congregatiónis fratres, propínquos et benefactóres, qui ex hoc sæculo transiérunt, beáta María semper Vírgine intercedénte cum ómnibus Sanctis tuis, ad perpétuæ beatitúdinis consórtium perveníre concédas.	O God, who desirest not the death of a sinner but rather that all mankind should be saved : we beseech thee mercifully to grant that the brethren, kinsfolk, and benefactors of our congregation, who have passed out of this world, may by the intercession of blessed Mary Ever-Virgin and of all thy Saints come to enjoy with them everlasting blessedness.
Fidélium, Deus, ómnium cónditor et redémptor, animábus famulórum famularúmque tuárum remissiónem cunctórum tríbue peccatórum : ut indulgéntiam, quam semper optavérunt, piis supplicatiónibus consequántur : Qui vivis et regnas cum Deo Patre in unitáte Spíritus Sancti Deus, per ómnia sæcula sæculórum. R. Amen.	O God, the Creator and Redeemer of all them that believe : grant unto the souls of thy servants and handmaidens the remission of all their sins ; that as they have ever desired thy merciful pardon, so by the supplications of their brethren they may receive the same. Who livest and reignest with the Father, in the unity of the Holy Ghost, ever one God, world without end. R. Amen.
After the Collect, there is said, and always in the plural :
V. Réquiem ætérnam dona eis, Dómine. R. Et lux perpétua lúceat eis.	V. Eternal rest grant unto them, O Lord. R. And let perpetual light shine upon them.
V. Requiéscant in pace. R. Amen.	V. May they rest in peace. R. Amen.
And thus the Office is concluded, nothing else being added.
Office of the Dead

Church Times Opinion

“CANNOT you give us something definite to cling to in parishes where the Church is hardly ever mentioned and where the Faith is never taught?” A priest at the Forward in Faith event last weekend referred to lay people who had spoken to him gratefully after he had preached in their church. Like other isolated Anglo-Catholics — and perhaps like others in the early years of the Oxford Movement, when the meeting of routine spiritual needs now more generally recognised among us might entail a journey across country — they feel starved of the spiritual nourishment of a tradition that has endured in the Church of England until now and can be located within the breadth of its historic formularies.

The words quoted above are not from today’s laity, however, but were used by Fr Vernon SDC, the early Anglican Franciscan. He was quoting in 1927 an appeal “repeatedly” made to him. His response was to write about the Blessed Sacrament, because, he said, once you understood the Church’s teaching about it, you were “more or less independent of the personality of the priest”. But, as he wrote encouragingly of what would now be called sacramental assurance, he was already on a spiritual journey towards Rome. In 1924, he had read the autobiography of St Thérèse of Lisieux, and reflection on her example ultimately persuaded him of the papal claims. In 1930, he explained himself in One Lord, One Faith; and, quite properly, Eric Milner-White and Wilfred Knox penned an Anglo-Catholic reply, One God and Father of All. It was not in those days the custom to treat the scandal of reordination lightly.

All this lends a welcome quality of déjà vu to the otherwise unprecedented events of the past fortnight. If not all can agree with Bishop Andrew Burnham that the Apostolic Constitution is a “shower of roses” from St Thérèse, his words may still give pause for thought about the apparent effect of this little nun on members of a sister Church to her own. Not all saints are leaders in the world’s sense. But the holiness of obscure lives can be potent; and it is not only potent, but precious. That is why we celebrate All Saints’ Day next Sunday. It is also why the consciences of the clergy, whatever their sex, allegiance, or jurisdiction, are not the end of the matter. The priority of making Christianity credible to unbelievers provides no support for abandoning any of Christ’s flock, should they prove hard to label. It is also wrong to assume that the ninety-and-nine are safely in the fold if you put obstacles in the way of their reception of the sacraments that the Church officially teaches to be “generally necessary” for salvation: no fine words about ecclesiology let a bishop or a priest off the hook there. It has been an Anglican rebuke to Rome that she raises the bar unreasonably high for communion. Let it not be possible for any Christian who accepts the faith of the undivided Church to lay the same charge against the Church of England.

A Personal Ordinariate

Anglicans and a Personal Ordinariate

The pope did not make his move to welcome traditional Anglicans into the fold merely to offend the Anglican Communion. It is a response to a process that began nearly two decades ago.

Friday, October 23, 2009

By Dwight Longenecker

Daily Telegraph religion journalist Damien Thompson is sometimes a bit gossipy for my liking, but in this article he does an inside analysis on some of the other major things happening in and behind this week's stunning announcement of Personal Ordinariates for Anglicans.

For ten years I was an Anglican priest, and for ten years I was a Catholic layman in England. I worked for the St Barnabas Society--a charity that quietly assists convert clergy as they convert to the Catholic Church. At the same time I was on a long road to ordination myself. I therefore got to meet and discuss issues with the major players, and I can confirm virtually everything Damien asserts about the background politics in the case.

Although the Archbishop of Canterbury is dismayed that the Personal Ordinariate project was popped on him as a surprise move at a 'very late stage' it can't have come as much of a surprise. This thing has been cooking for years. We can trace the development of it back to the early 90's when the Church of England was debating the ordination of women. When the CofE General Synod voted to ordain women in 1992 high level Anglicans were already in discussions with Rome. The retired Bishop of London--Graham Leonard was not only in talks with Cardinal Basil Hume, but also with Cardinal Joseph Ratzinger at the CDF. I believe Ratzinger was sympathetic to the Anglo Catholics even then, and I know that a personal friendship developed between Cardinal Ratzinger and (now) Mgr. Leonard.

At the same time the Catholic convert journalist William Oddie wrote a book called The Roman Option in which he argued for an Anglo Catholic 'church' in communion with Rome which looks very like what we now have as the Personal Ordinariate. Oddie also criticized the Catholic bishops in England for inhibiting such an option because it was 'unworkable' and 'damaging to ecumenical relations with the Anglicans'. Oddie was subsequently marginalized and treated as a pariah by the English Catholic establishment.

What has happened in the intervening seventeen years? First of all the Anglican Church has continued its slide into secular relativism. I can remember discussing women's ordination with my Parochial Church Council (local parish governing body) in 1990. I said, "Mark my words. You are debating women's ordination now. In ten years' time you will be debating homosexual marriage." They were angry and incredulous. As the Anglican Church was dominated by the feminist/homosexualist lobby the 'historic Christians' (my term for those who hold to the historic faith once delivered to the saints) became more and more marginalized. Increasingly they saw their true home to be either Rome (for the Anglo Catholics) or sectarianism (for the Anglo Evangelicals)

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In the meantime Joseph Ratzinger ascends the throne of Peter. Realizing that it was the professional ecumenists along with the liberal Catholic bishops in England who stood in the way, he shifts the process to the CDF and away from Walter Kasper's ecumenical dicastery. He waits for the retirement of the good, but ineffectual Cormac Murphy O'Connor--who was for many years a leading light in the establishment ARCIC (Anglican Roman Catholic International Commission) talks and, one of the old style ecumenists. With William Levada--his appointment at the CDF and Vincent Nichols in Westminster the time was right to move. While Nichols was originally a protege of Cardinal Hume and an inside member of what Damien Thompson calls the 'Magic Circle' of liberal English bishops, Nichols (who cynics say knows how to trim his sail according to the wind) seems to have become more conservative--supporting new ecclesial movements in his time at Birmingham and ordaining (among others) the married former Anglican priest and theologian John Saward.

There are several other things that remain mysterious about the timing of the move. First of all it is strange that an Apostolic Constitution should be announced at such short notice, and without the thing being ready for publication. We can only guess that the move was made when it was because Walter Kasper was out of town and it saved face for everyone. Why was the Archbishop of Canterbury not consulted? Why was it surprise move for the Anglicans too? Well, why bother to consult when you already know the answer? Pope Benedict has been working with these people for decades. He knew they would only stall, ask for 'further clarification', dig in their heels and throw up endless obstacles. The Pope understands that there has been enough talk, enough diplomacy, enough listening and dialogue, and sometimes you have to act.

Benedict will be seen as a kind of Ronald Reagan of the Vatican. When Reagan got to the White House he discovered that the established way of dealing with the Soviets was detente, talk, talk, talk and more talk. He decided that victory was in his grasp and proposed a firm confrontation. "Mr Gorbachev, pull down that wall!" His professional statesmen and diplomats were shocked at his 'foolishness.' But it worked. Communism was already fragile all it needed was a puff of air to knock it down completely.

Pope Benedict's move this week will have similar impact in the world of Christian dialogue. With Personal Ordinariates not only have the professional ecumenists been shown the way forward, but the duplicitous liberal Catholic bishops who would have stalled, moved it into 'discussion groups' and presented 'further obstacles' have also been very effectively gone around. No longer will a gifted, willing and able convert priest have to wait years to be ordained and in the meantime be pushed from pillar to post by Catholic bishops who are driven by a liberal agenda that is actually illiberal.

Finally, the English and Americans should stop being so parochial and offended. Pope Benedict did not make this move to offend the Church of England or to poach people from the Episcopal Church. He was responding to pleas from people who have already left or are planning to leave the Anglican Church. Furthermore, he is aware of the tremendous growth of both the Catholic and Anglican Churches in the developing world. I believe he has his eye on the faithful Catholics and Anglicans in Africa and Asia, and that he hopes this move will enable them to join together in a young, new and energetic alliance for the twenty first century.

Fr. Dwight Longnecker is a Catholic priest serving in Greenville SC. He blogs at Standing On My Head.

Forward in Faith

FORWARD IN FAITH NATIONAL ASSEMBLY

23RD & 24TH OCTOBER, 2009

THE EMMANUEL CENTRE, MARSHAM STREET, LONDON SW1

PROGRAMME

FRIDAY, 23RD OCTOBER

15.00 Introduction Fr Geoffrey Kirk

15.20 Recent events ~ a variety of perspectives:

A Plenary Session, facilitated in turn by the three Provincial Episcopal

Visitors (The Bishop of Ebbsfleet, The Bishop of Richborough and The

Bishop of Beverley), representatives of the Catholic Group in General

Synod and delegates from other parts of the Anglican Communion

(including the Bishop of Fort Worth)

17.00 Keynote Address The Bishop of Chichester

18.00 Devotional Address Bishop Lindsay Urwin OGS

18.30 Adjourn

SATURDAY, 24TH OCTOBER

10.00 Solemn Mass at Christ the King, Gordon Square, WC1

Principal Celebrant : The Bishop of Fulham

Preacher : Fr William Davage,

Priest Librarian and Custodian of the

Library, Pusey House, Oxford

13.00 Re-convene at The Emmanuel Centre

Recent events ~ further perspectives:

A further Plenary Session, facilitated in turn by a group of lay

members of Forward in Faith, visitors from outside the Anglican

Communion (including Archbishop John Hepworth, Primate of the

Traditional Anglican Communion), a group of recently ordained clergy

and a number of Ordinands currently in training.

15.00 Keynote Address Bishop Michael Nazir-Ali

16.00 Chairman’s Address The Bishop of Fulham