The Anglicanorum Coetibus Society is the new name for the former Anglican Use Society. The name change reflects our new international focus. Our aim is to foster discussion and debate about Anglican patrimony inside and outside the Catholic Church.
The Anglicanorum Coetibus Society has just announced in the latest issue of our journal that the next conference on the Anglican tradition in the Catholic Church will be happening this November 15th & 16th in Toronto, Canada.
Accompanied by an article detailing the history of the Anglican Use conferences hosted by the Society in previous years, the announcement in both the journal and on the Society website makes clear that this conference will be our main celebration of the tenth anniversary of the promulgation of Pope Benedict XVI’s apostolic constitution Anglicanorum Coetibus, which introduced to the world the personal ordinariate for Catholics of the Anglican tradition.
Further details will be posted in due course on the Society’s webpage dedicated to our annual conferences, but it will feature speakers on the Anglican tradition, time for socializing and getting to know everyone, and three choral liturgies that will be our prime expression of thanksgiving, including the singing of a Solemn Te Deum.
As the Anglican ordinariate community looks to the future, we can never forget what Pope Benedict did for us. But the full consequences of his bold move will continue to unfold over future generations. This conference is an opportunity both to celebrate this anniversary and to explore what the future has in store for the Anglican tradition and our community.
For as we know well, in entering the Catholic Church our future has finally been secured. Thanks be to God for what he has done for us, and let’s celebrate together in Toronto this November!
We’re pleased to announce that the latest issue of Shared Treasure (née Anglican Embers) is being sent out within the next few days. This will be Volume IV, No. 9, and it contains some important pieces, including some news that the Society is announcing about an upcoming conference.
The biggest piece in the issue, and certainly the most important, is the latest paper written by Professor Hans-Jürgen Feulner, who was a key member of the Anglicanae Traditiones Inter-dicasterial Commission that the Holy See established a few years ago to produce the liturgical books of Divine Worship that are used by the Ordinariates. Dr Feulner takes a look at the establishment of Divine Worship: The Missal and examines its inner structure and character, while raising some fascinating possibilities for future developments of the Catholic Church’s Anglican patrimonial liturgy.
This new issue also includes excerpts from the writings of John Keble and J. R. R. Tolkien on the Annunciation. There is news included from both the Ordinariates and the Society, an analysis of the latest revision made by the Holy See to the Complementary Norms governing the life of the Ordinariates, and the latest installment of the Rev. W. Chave McCracken’s 1959 analysis of Alice in Wonderland, Lewis Carroll’s Left Hand (or the Religious Symbolism of Alice’s Adventures in Wonderland).
This latest issue has been sent out electronically to Society members and is available to them for download on the Society website. Hard copies are being mailed to journal subscribers and should arrive soon.
The work that goes into producing the Society’s Journal depends on the support of Society supporters, and for their support we are most grateful. We’re excited to get our copies!
Do you remember where you were when you first heard Pope Benedict XVI would be publishing an Apostolic Constitution allowing for the creation of Ordinariates for Anglicans wishing to become Catholic and at the same time allowing them to preserve aspects of their patrimony?
I was at the Canadian Conference of Catholic Bishops (CCCB) annual plenary. The picture above is from last year, as I no longer have pictures from 2009.
How did you feel? Were you shocked? Exhilarated? Disbelieving? Overcome with gratitude and thanksgiving? Wary? Concerned about your future? Where were you when you heard? What did you do? Who did you talk to?
It’s hard to believe it is now almost exactly ten years since that day. We have so much to be thankful for. It’s pretty amazing when you look at how far we have come!
When I heard the news, I was in Cornwall, Ontario, at the sprawling NAV Centre, covering the CCCB plenary that began on Oct. 19 that year.
I returned to my room on Monday evening after 11:30 pm to discover several emails from journalist friends in Rome, telling me of breaking news of an historic development regarding Anglicans and the Catholic Church. They asked if this had anything to do with the Traditional Anglican Communion to which I belonged at the time. Yes! It concerned not only the TAC, which had written a petition to Rome in 2007, but also other Anglican groups that had made persistent requests to Rome.
When, I went down to breakfast I felt so elated I thought my head would explode. Some bishops clearly shared by joy and congratulated me. Others were not so sure this was a good development. The primate of the Anglican Church of Canada was present as an observer at the plenary and he seemed nonplussed by the announcement.
Oh what happy days those were! So much has happened since that has been a source of great joy: we have been received into the Catholic Church; our clergy have been ordained Catholic priests; we have Divine Worship: the Missal that is pretty much everything we hoped to retain of Anglican patrimony in a Catholic Mass.
As Canadians celebrate Canada Day, historically and still known by many as Dominion Day, some good news for the Deanery of Saint John the Baptist has been announced. Our former dean, Father Lee Kenyon, is being appointed pastor of the ordinariate parish in Victoria, British Columbia, and will be moving with his family back to Canada over the summer in order to take on the assignment in the fall. The timing is even more fitting given that it was also announced today that Blessed John Henry Newman, the namesake of the Victoria parish, is to be canonized this October 13th.
The previous pastor, Monsignor Carl Reid, who succeeded Fr Kenyon as Dean of Canada when the latter was given permission to minister in the Diocese of Shrewsbury in England a few years ago, has just recently been named as the new ordinary of the Australian ordinariate, taking over the reins from Mgr Harry Entwistle.
Fr Kenyon was instrumental in guiding our Calgary parish into the Catholic Church back in 2011. As the parish website says, “After almost a year spent in prayer, study and discussion under the leadership of Fr Lee Kenyon, the parish voted by nearly 90% in November 2010 to accept Pope Benedict’s generous invitation for us to come into full communion with the Catholic Church, through the provision of an Ordinariate.”
Fr Kenyon is much beloved by the Canadian ordinariate community and the news that he has been asked to take on this assignment in Victoria is encouraging news for Canadian Catholics of the Anglican tradition. The Deanery of Saint John the Baptist looks forward to welcoming the whole Kenyon family back to Canada!
Accommodation in Rome close to the centre city might be hard to find. I have stayed with the Suore Brigidine at their via della Isole location. It’s about 5 km outside the centre city, so you’d need to take a bus or a cab, but it is clean, quiet, and relatively inexpensive for Rome.
June 29, 2019 – Ordination to the Sacred Priesthood of Rev. Mr. Robert Chapman Kirk and Rev. Mr. Gregory Blake Tipton. Through the imposition of hands and the invocation of the Holy Spirit by Most Reverend Steven J. Lopes, Bishop of the Personal Ordinariate of the Chair of Saint Peter. Solemnity of Saints Peter and Paul, Apostles. The Cathedral of Our Lady of Walsingham, Houston, Texas.
I continually wrestle with the fact our parish is not especially seeker-friendly. I recall how I was as a seeker 30 years ago and recognize I probably would not have come back for a number of reasons: no women up front; people standing or kneeling to recite prayers in unison from a book (how weird!); and the stress on believing and reciting creeds.
Twenty years ago, when I first started attending Annunciation of the Blessed Virgin Mary, I was ready for all of the above. At the time, Annunciation permitted a kind of open Communion—if you believed in Real Presence in the Eucharist, you would receive. I wonder now if I would have continued to attend services at Annunciation if we had the Catholic discipline we have now: that one must be a baptized Catholic in good-standing in order to receive Holy Communion. I totally accept this discipline now.
Some years ago I had a brief exchange of emails with an Anglican clergyman who lives a little distance away. It’s an exchange I will always remember. His parish was, I think, part of the American group that had a pastoral relationship with some of the Anglicans in Africa. I don’t really understand all the connections, and I don’t know who’s in communion with whom, but he came across as a very nice man who plainly loves Christ. He was writing to express his interest in talking with me, so I let him know I’d be delighted to see him, and we suggested some possible dates and times.
One of my suggestions was a time right after one of the weekday Masses. “In fact,” I wrote, “perhaps you’d like to come to the Mass, and we can meet right afterwards.” That sounded like a great idea to him, and I thought we were set.
Then I got another email. “Am I ok for Holy Communion?” I knew what he was asking, and I wondered why he would even ask. “Sadly, no,” I wrote back, “I’m a priest under orders, as I know you understand, and I wouldn’t be able to administer Holy Communion to you.”
Here’s what he wrote back: “This is one of the things that stands in the way of real unity – the RCC treats other Christians as though they aren’t really Christians – denying them the Body and the Blood. This is especially problematic in light of the fact that you and I do nearly the same service, and our ordinations share many of the same apostolic roots, along with a common apostolic succession. That’s gotta hurt the cause of Christ in a world that desperately, desperately needs Him.”
In the run-up to our becoming Catholic, we lost some parishioners for the very reason that our discipline around Holy Communion would change.
Fr. Phillips acknowledges maybe he should not have invited the Anglican clergyman to attend Mass. And one of the reasons why we have choral Evensong a couple of times a month is that it offers an opportunity for us to invite people to our parish to experience the beauty of our liturgy without telling them, oh, uh, please do not go forward to receive Holy Communion. We also have wine and cheese in the parish hall afterwards for fellowship.
This spring, I attended the New Evangelization Summit, and Fr. James Mallon, spoke on the necessity of throwing out those old things that have not worked in attracting new people. He is the founder of the Divine Renovation: from maintenance to mission movement that is based on his experience transforming a parish in Halifax, Nova Scotia, using Alpha, small group ministry and providing opportunities for people to have a spiritual encounter with Christ before undergoing catechesis. Fr. Mallon recognizes many new Christians are not ready for sacraments, so he advises they be brought into “connect groups” where they receive further teaching and mentoring to prepare them.
I wondered, if Fr. Mallon would tell us we should throw out our liturgy, our hymn books, our thees and thous because that’s the reason people aren’t lining up around the corner to get into our Mass on Sunday. (To this day, frankly, it astonishes me that they are not lining up, but I digress).
Recently, I had a conversation with a Roman Catholic priest who used to celebrate our liturgy for us during the period after our parish was received into the Catholic Church in April 2012 until the first of our former clergy was ordained as a Catholic priest in early 2013. He loved our liturgy and ordered our missal when it was published. I spoke about my concern about our lack of a shallow end; that we are not seeker-friendly as such.
Your parish is a disciples’ church, he said.
Not every parish is meant to be for seekers, offering milk, I realize. Our parish offers meat, and nourishes and equips us to go out into the world in a range of different apostolates from medicine, to teaching, to public service to vocations of marriage and family.
I remember the first few times I attended Annunciation. It was a small community, and the average age was much older than it is now, but what made me want to stay was the beauty of the Mass and the reverence of the priests, especially Bishop Robert Mercer, in the way they honored Jesus in the Blessed Sacrament. Holiness attracted me. Theology conveyed in the ballet of genuflection that imparted a sense of being lifted to the worship of heaven attracted me. Oddly enough, two friends who I introduced to the parish around that time on separate occasions had the same experience and became members in short order.
My Roman Catholic priest friend said we need to do a better job of getting the word out. I am looking forward to doing that once I have retired from journalism later this year.
Informed sources have speculated that Sunday Oct. 13 could be the most likely date for the canonization Mass. Indian bishops will be in Rome for their ad limina visit during that time, which would coincide with the canonization of Blessed Mariam Thresia Chiramel Mankidiyan. It would also fall during the Oct. 6-27 Pan-Amazonian Synod when many bishops will be in Rome.
Another reason such a date would be fitting, given Blessed John Henry Newman was a convert from Anglicanism, is that this coming November marks the 10th anniversary of Pope Benedict XVI’s Apostolic Constitution Anglicanorum coetibus which provided personal ordinariates for Anglicans entering into full communion with the Catholic Church.
To coincide with the anniversary, the Congregation for the Doctrine of the Faith is holding a symposium on Oct. 15 at the Pontifical Gregorian University in Rome where ecclesial and ecumenical implications of the document will be discussed.
I finally received my copy of the St. Gregory’s Prayer Book and I am delighted with it. I am also pleased about the contribution the Anglicanorum Coetibus Society (ACS) made to its publication. The pictures were taken by Shane Schaetzel when he received his copy.
Shane represented the ACS on the committee that developed the Prayer Book for publication.
Shane, a former director of the Society, explains, in an email interview how he became involved in the project.
I was approached by ACS board member, Joe Blake, about possibly joining the board of the ACS to introduce some fresh ideas for a new direction for the ACS. Upon being elected to the board, I introduced a few ideas that I thought would give the ACS a new sense of direction and purpose in this post-Ordinariate environment. My major concern was for Ordinariate members in remote locations, and for small startup prayer groups, to have a greater sense of connectivity with the wider Ordinariate family. One of these ideas was the publication of a common devotional guide — or prayer book. The board eventually saw the potential for such a book, and placed me in charge of an exploratory committee to research its feasibility. This is how our efforts made contact with the Houston efforts for a similar project. Eventually, the two were combined to create a book that would give a fair cross-section of Patrimony prayers in all three Ordinariates. The editorial board consisted of a chief editor, who is an American liturgist, an Ordinariate priest from the UK, another from Australia, and myself as a representative for the ACS. The editorial process took a little less than a year and most of it was done by email.
The chief editor was Dr. Clinton Brand, and the long-awaited St. Gregory’s Prayer Book, has now been published by Ignatius Press.
Shane believes Anglican Patrimony is a key ingredient to the revival of Catholicism in North America.
I don’t see how it’s possible without it. You see, the English-speaking (or Anglophone) people have always had a deep linguistic and cultural connection to their English heritage, whether they realize it or not. The persistent popularity of the King James Bible, even among Baptists and Pentecostal groups in the 21st century, is a perfect example of this. Many of their hymns remain in King James English as well. The same is true with Anglophone Catholics. You’ll notice that prior to the promulgation of the 1970 Missal of Pope Paul VI, many of our 1962 Missals were translated from Latin into Sacred English (thee, thou, thy, etc), side by side on opposite pages or columns. Anglophone Catholics, prior to 1970, were steeped in the Anglican Patrimony at least in a linguistic sense. Likewise, many of the prayers we Anglophone Catholics hold dear, often remain in their Sacred English form, such as the “Our Father” and the “Hail Mary” for example. Attempts to translate these into Common English (or “modern English”) never stuck. Even the Paul VI Missal recognizes this in the English translation, by very wisely keeping the “Our Father” prayer in the Sacred English form, rather than translating it into the common vernacular. This was a nod of the English translators toward a residual Anglican Patrimony left over in our culture. Anglophone people have always desired connectivity with England’s past, especially in their spiritual life, and it doesn’t seem to matter if they’re Catholic or Protestant. It is, in fact, who we are as a culture, and all attempts to change it (modernize it) have failed. Granted, Sacred English is not the sum of Anglican Patrimony, but it is an integral part. On a personal level, I’m trying to help all Anglophone Christians (both Catholic and Protestant) understand this, and that’s a tall order that requires several operations that bleed over from liturgy into evangelism.