And first, O Lord, I praise and magnify thy Name
For the Most Holy Virgin-Mother of God,
who is the Highest of thy Saints.
The most Glorious of thy Creatures.
The most Perfect of all thy Works.
The nearest unto Thee in the Throne of God.
Whom thou didst please to make
Daughter of the Eternal Father,
Mother of the Eternal Son.
Spouse of the Eternal Spirit,
Tabernacle of the most Glorious Trinity.
Mother of Jesus.
Mother of the Messias.
Mother of him who was the Desire of all Nations.
Mother of the Prince of Peace.
Mother of the King of Heaven.
Mother of our Creator.
Mother and Virgin.
Mirror of Humility and Obedience.
Mirror of Wisdom and Devotion.
Mirror of Modesty and Chastity.
Mother of Sweetness and Resignation.
Mirror of Sanctity.
Mirror of all Virtues.
The most illustrious Light in the Church,
wearing over all her beauties the veil of Humility
to shine the more resplendently in thy Eternal Glory.
Thomas Traherne, 1636-1674
‘With the inclusion of... a liturgical provision in Anglicanorum coetibus, the Holy See acknowledged the legitimate patrimony of Anglican ecclesial communities coming into full communion. The presumption here is that an essential part of that patrimony must be liturgical since worship expresses in a most tangible way not only the ethos of a community, but also the faith that prompted it to seek full communion in the first place. Just as it would be unthinkable to describe the Catholic Church without reference to its liturgical and sacramental life, so it would in some sense be for every ecclesial body. The manner in which an ecclesial community worships uniquely expresses its inner life.
The publication of Divine Worship was of historic significance in that this is the first time the Catholic Church acknowledged the value of liturgical forms in use in communities that emerged in the sixteenth century reformations and, moreover, undertaken to incorporate them. To be sure, the Church over the years has drawn elements of the musical traditions of these communities — such as hymns, motets, and chorales — but never official liturgical texts or usage.
…It is remarkable that the Catholic Church should have undertaken a formal process such as the Anglicanae traditiones Commission to identify and incorporate the richness of Anglican liturgical practice. In constituting a body of authoritative texts duly approved and promulgated by the Holy See, Divine Worship is true to the fundamental character of a liturgical “patrimony”.
It is massively important to recognise that the liturgical books comprised by Divine Worship arise from an exercise of Peter’s authority over the churches that recognises the authentic faith of the Church expressed in Anglican forms of worship and confirms that expression as a treasure or patrimony for the whole Church. In other words, the universal Church recognises the faith that is already hers expressed felicitously in another idiom. The elements of sanctification and truth that are present in the Anglican patrimony are recognised as properly belonging to the Church of Christ and thus as instruments of grace that move the communities where they are employed towards the visible unity of the Church of Christ subsisting in the Catholic Church (cf. Lumen Gentium, 8). By further enriching those expressions through access to the Magisterium that authentically interprets the Word of God and preserves Christian teaching from error, the Catholic Church proposes this form of worship anew as an efficacious means of sacramental grace for future generations.
To be sure, the sources are Anglican, and many of the liturgical texts in Divine Worship have their origin in a situation of ecclesial rupture. Yet there is a powerful dynamism at work in the reintroduction of these texts in communities now in full communion with the See of Peter. It is not just that they are given a “new lease on life” in a new context or successive generation. These liturgical forms “return” to the Church having been purified and transformed in Catholic communion. Words pronounced at other times and in other context are no longer simply Cranmer’s poetry or an English assertion of independence from Rome, or now merely the eloquence or piety of the priest celebrant who speaks them, but rather the words of the Church and her faith’.
from a talk entitled Anglican Patrimony: A Perspective from the Holy See
given at a conference The Gospel and the Catholic Church: Anglican Patrimony Today
Oxford, April 2018, by Archbishop Augustine Di Noia OP
‘Am I grateful for my Anglican heritage? Yes, I am. Where did I first learn the Catholic Faith? At home, in the vicarage. Therefore I rejoiced when news of the Ordinariate came from Rome. I have been hoping for something like this for years.
…The Pastor of the nations is reaching out to give you a special place within the Catholic Church. United in communion, but not absorbed - that sums up the unique and privileged status former Anglicans will enjoy in their Ordinariates.
Catholics in full communion with the Successor of St Peter, you will be gathered in distinctive communities that preserve elements of Anglican worship, spirituality and culture that are compatible with Catholic faith and morals. Each Ordinariate will be an autonomous structure, like a diocese, but something between a Personal Prelature (as in Opus Dei, purely spiritual jurisdiction), or a Military Ordinariate (for the Armed Forces). In some ways, the Ordinariate will even be similar to a Rite (the Eastern Catholic Churches). You will enjoy your own liturgical “use” as Catholics of the Roman Rite. At the same time your Ordinaries, bishops or priests, will work alongside diocesan bishops of the Roman Rite and find their place within the Episcopal Conference in each nation or region.
There is no “hidden agenda” here, no popish trap!... This is a step of faith in Jesus Christ and his Church. It involves accepting all the teachings of the Church on faith and morals. Such a personal assent of faith needs to be formed and informed. To use an Anglican expression, please “read, mark, learn and inwardly digest” the Catechism of the Catholic Church. This summarises the Faith “once given”, embodied in one Word of God that comes to us, as the Second Vatican Council teaches, through Scripture and Tradition.
There will be sacrifices, but humility and suffering are parts of a faith journey - and many of you have already suffered much for the sake of conscience.
Yet you do not come to the Ordinariates with empty hands. As I learnt forty two years ago, you will lose nothing - but you will regain an inheritance stolen from us four centuries ago. That heritage was largely recovered by the giants of the Oxford Movement. I believe they smile on us now. In these early days, let us keep praying with them, so that together we may patiently work out how Pope Benedict’s project can be achieved’.
Bishop Peter Elliott, 2010 (Auxiliary Bishop, Archdiocese of Melbourne, 2007-2018)
‘I have been a Catholic for less than six months and already it is difficult to understand why I did not submit thirty-eight years ago. The slowness with which I saw the truth; the misconceptions, which were only partly the result of my heredity and upbringing, as to what the Christian Faith in fact was; the individualism which persisted in pursuing a course for ‘reunion’ which I had worked out theoretically without a proper appreciation of the practical difficulties… - all these, and more, are part of a mea culpa which found relief in the formal utterance demanded and made gladly on my reception: “With a sincere heart and with unfeigned faith, I detest and abjure every error, heresy and sect opposed to the Catholic, Apostolic and Roman Church”.
I have tried to set down now, before the memory is blurred, the face of things as it appeared at the time; for the besetting temptation of every convert is to doubt, or at least to minimise, his own good faith in the days before his conversion. And, in the process, it has become clearer than ever to me that “the gift of faith” is, indeed, a gift dispensed by the mercy of God and in no way attainable by any intellectual process. “Credo ut intelligam” remains true.
…[T]here is an earlier passage in [Chesterton’s] Orthodoxy which I find even more appropriate: “Catholic doctrine and discipline may be walls; but they are the walls of a playground. Christianity is the only frame which has preserved the pleasure of Paganism. We might fancy some children playing on the flat grassy top of some tall island in the sea. So long as there was a wall round the cliff’s edge they could fling themselves into every frantic game and make the noisiest of nurseries. But the walls were knocked down, leaving the naked peril of the precipice. They did not fall over; but when their friends returned to them they were all huddled in terror in the centre of the island; and their song had ceased”.
So, inside the walls, I have found the freedom and the safety and the happiness of the garden again’.
from The Walled Garden: An Autobiography, 1957
Hugh Ross Williamson was an Anglican priest, 1943-1955
‘We, the undersigned Priests and Deacons (or lay communicants) of the Catholic Church, in full communion with the See of Canterbury, desire, in respectfully approaching your Lordships, to express our deep sense of sorrow at the long continuance of the divisions of Christendom, and our deep sense of the manifold evils which result from this.
…We are mindful of the efforts made in former times by English and foreign Bishops and theologians, to effect, by mutual explanations on either side, a reconciliation between the Roman and Anglican communions.
And, considering the ultimate and visible unity which existed between the Church of England and the rest of Western Christendom, we earnestly entreat your Lordships seriously to consider the best means of renewing like endeavours; and to adopt such measures as may, under the guidance of God’s Holy Spirit, be effectual in removing the barriers which now divide the Western branch of the Catholic Church.
But fully conscious that so great a gift as the healthful reunion of Christendom cannot be obtained by any effort of mere human wisdom, we further ask your Lordships specially to commend to the members of your flocks earnest and persevering prayer that God would so pour his love into the hearts of all Christians, that they may be drawn to be again one fold under one Shepherd’.
from a letter signed by 1,112 clergy (including Benson, Butler, Carter, Lee, Lowder, Mackonochie, and Pusey) and 4,453 laymen of the Church of England, to the bishops of the Anglican Communion gathering at Lambeth for the first time in 1867.
‘[T]here are three [gifts] in particular which former Anglicans bring into the Catholic Church. The first, as our friend Monsignor Ronald Knox so cleverly demonstrated, is apologetics. Cardinal Hume said to me once: “Peter, I know that everything you believe you had to fight for”. Unbeknownst to me, he heard me preach in Southwark Cathedral at the Catholic Renewal Conference. “I saw the way you defended the Catholic Faith”, he said, “in a way that my own friends and flock don’t need to. They take it for granted”. Ronald Knox, in his writings and in his pamphlets, was the exponent par excellence of that great gift of explaining simply the fundamental truths of the faith. I still have my Francis Hall Dogmatic Theology series, and I highly recommend them. They consist of something like twelve volumes, and they are possibly the only titles the American Church Union still publishes. Within them, there are good arguments for so many of the doctrines of the faith, so they are helpful for teaching and converting.
The second great gift that former Anglicans bring to the Catholic Church relates to the liturgy: Lex orandi, lex credendi… When it comes to worship, some of us Anglicans were doing it better than our Roman Catholic confreres. We read the rubrics and we kept them. The most recent rubrical guide to the new Roman Missal is by Monsignor Peter Elliott (another former Anglican who has made it to the purple). He has written his own guide on how worship should be done, and it is one of the gifts Anglicans have given the Catholic Church.
The third gift is pastoral care, one of the great marks of Anglicanism through history. Perhaps we have excelled as pastors because our parishes have been fractionally smaller (we haven’t had crowds of people). Our parishioners know they are a part of a community and a family, and we nurture them, sustain them, and help them on their pilgrimage. This is a great strength we must hold on to. We must resist the bureaucracy, and the committees, and all that activity that takes us away from pastoring souls. We must reemphasise that each and every one is precious and needs to be protected and developed’.
from his essay Conversion and Enrichment by Fr Peter Geldard
in Anglicans and the Roman Catholic Church: Reflections on Recent Developments, 2011
‘Among the opinions we can be sure to encounter is a certain uneasiness with our Missal’s use of traditional language and even the snarky charge that Divine Worship is really just a “Tudorbethan fantasy, an exercise in mock-Tudor nostalgia, or a Cranmerian pastiche with limited appeal and prospects only for evangelising a small set of gin-sipping anglophiles.” I exaggerate for effect, but only slightly – just wait until the blogs light up and start smoking with both sharp criticism and misplaced praise for the linguistic register of Divine Worship. Criticism of our sacral dialect is to be expected and is in fact quite understandable, given what we’ve lived through in the general linguistic confusion of the last fifty years and given the unfortunate politicising of liturgical expression, but I would suggest too that such misapprehension can be an occasion to rediscover and rethink the evangelising potential of Catholic worship in our distinct sacral idiom.
First observation: Liturgical language is not primarily a means of description or information; it is not and has never been the diffuse idiom of everyday communication and commerce; rather it is the Church’s focused, concentrated instrument of mediation to effect, to incarnate our participation in the saving mysteries of our faith and to immerse, to wash the faithful in the figural meanings of Holy Scripture.
Second observation: Liturgical language is stylised, enacted speech with its own kind of intelligibility, and far from excluding archaic elements it welcomes a modicum of traditional expressions and some ritualised conventions that “reach to the roots”, resonate in the auditory memory, and habituate an experience of worship wider, deeper, older than ourselves, transcending the gathered congregation in time and space to represent and configure our incorporation into the Communion of the Saints.
Third observation: Liturgical language is recursive and immersive; it bears and demands repetition, day by day, week by week, season by season, year by year, without ever exhausting its capacity to stimulate meditation and work ongoing conversion of life; its words are “poetic” in the sense of being athletic, even ascetic, by gently, insistently stretching the limits of expression in order to exercise, train, tune, and elevate our faculties that we might lift up our hearts to God and open out our lives in love and service.
Along these lines, recent decades have seen some new appreciation of the function of liturgical language, though it’s been an appreciation forged in fires of controversy and some ashes of compromise - as well you know. Still the ecclesial context is vital – what a difference it makes to be fully, unambiguously Catholic! Words, of course, signify their meanings in context, according to their arrangement, occasion, and purpose, the time, place, and attitude of their utterance (ad placitum ab suppositio as medieval grammarians were fond of saying). When we recite the familiar words of the Nicene Creed, I believe one holy Catholic and Apostolic Church, those words must mean something very different to us as Catholics than when we said the same words as Anglicans (with our fingers crossed!). It makes a profound difference to pray the Mass with the Collect for Purity at the beginning and the Prayer of Thanksgiving at the end, clustered now not around an equivocal Prayer of Consecration (one not altogether clear about what exactly it’s doing), but irradiating from the confidence of the Roman Canon and the power of the Holy Sacrifice. Such a context can literally transfigure the significance of familiar words. Yet we also know from our Anglican experience that the rich words of the Prayer Book can fall flat and ring hollow when an otherwise lovely lex orandi gets detached from an authoritative lex credendi and leaves lex vivendi prey to the zeitgeist of “lifestyle politics” and sets souls adrift.
It seems to me, then, that we have to learn to read our own Anglican history and to examine our habits and affections in a new key, a new context, not so much for the defensive retention of a “goodly heritage”, but to discover in its resources a new impetus for transfiguring mission’.
from a talk entitled Very Members Incorporate:
Some Reflections on the Sacral Language of Divine Worship
2 February 2015, by Dr Clinton Allen Brand KSG
Diary of a Church Mouse
Here among long-discarded cassocks,
Damp stools, and half-split open hassocks,
Here where the Vicar never looks
I nibble through old service books.
Lean and alone I spend my days
Behind this Church of England baize.
I share my dark forgotten room
With two oil-lamps and half a broom.
The cleaner never bothers me,
So here I eat my frugal tea.
My bread is sawdust mixed with straw;
My jam is polish for the floor.
Christmas and Easter may be feasts
For congregations and for priests,
And so may Whitsun. All the same,
They do not fill my meagre frame.
For me the only feast at all
Is Autumn’s Harvest Festival,
When I can satisfy my want
With ears of corn around the font.
I climb the eagle’s brazen head
To burrow through a loaf of bread.
I scramble up the pulpit stair
And gnaw the marrows hanging there.
It is enjoyable to taste
These items ere they go to waste,
But how annoying when one finds
That other mice with pagan minds
Come into church my food to share
Who have no proper business there.
Two field mice who have no desire
To be baptised, invade the choir.
A large and most unfriendly rat
Comes in to see what we are at.
He says he thinks there is no God
And yet he comes...it’s rather odd.
This year he stole a sheaf of wheat
(It screened our special preacher’s seat),
And prosperous mice from fields away
Come in to hear the organ play,
And under cover of its notes
Ate through the altar’s sheaf of oats.
A Low Church mouse, who thinks that I
Am too papistical, and High,
Yet somehow doesn’t think it wrong
To munch through Harvest Evensong,
While I, who starve the whole year through,
Must share my food with rodents who
Except at this time of the year
Not once inside the church appear.
Within the human world I know
Such goings-on could not be so,
For human beings only do
What their religion tells them to.
They read the Bible every day
And always, night and morning, pray,
And just like me, the good church mouse,
Worship each week in God’s own house,
But all the same it’s strange to me
How very full the church can be
With people I don’t see at all
Except at Harvest Festival.
Sir John Betjeman CBE, 1906-1984
‘The idea that there is a unique Anglican approach to Scripture was first proposed to me years ago during those first conversations that would eventually lead to the Apostolic Constitution Anglicanorum coetibus. I must confess, initially I found this idea puzzling, partly because the greater incorporation of Sacred Scripture in the liturgical life of the Church is one of the express desires of the Second Vatican Council and even more recently underscored by the Synod of Bishops on the Word of God and the post-Synodal Apostolic Exhortation Verbum Domini of Pope Benedict XVI. And yet, consistently and from various sources both Anglican and Catholic, historical and contemporary, one finds the assertion that the Anglican liturgy is distinguished by the prominence it gives to Scripture in the conduct of public worship and in the promotion of biblical piety.
There is a culture within Anglicanism wherein scriptural words, and images are almost a default starting position, a culture nourished and preserved in the parochial celebration of the Divine Office. This bears witness to the hallowed tradition of English monasticism which informs so much of Anglican worship. Additionally, the inclusion of the various scriptural “touchstones” throughout the Eucharistic liturgy (the Summary of the Law, the Comfortable Words, the Sentences, the fraction anthem “Christ our Passover”) is a distinctive Anglican feature which informs, underscores and punctuates the liturgical action. While the biblical intuition is present from the very beginning of Anglicanism when the insistence on the vernacular found expression in the beauty of the King James Bible and “Prayer Book English”, this approach to Scripture is more about reading the Bible liturgically, allowing the words and poetic cadences to linger, penetrate, and take root in the soul as a sustained, communal lectio.
Let us be mindful, though, that this approach to Holy Scripture is what one might call “less tangible” patrimony. One cannot point to it as demonstrably as one would point to, say, Evensong. As patrimony goes, its contours are much more subtle, defying both simple definition and replication. And yet, one need but read some of the Pastoral and Plain Sermons of John Henry Newman to see an eloquent example of this approach’.
from a talk entitled The Mission of the Ordinariate given 2 February 2013 in Houston
by Bishop Steven Lopes
‘These that came from the East were Gentiles, and that concerns us, for so are we. We may then look out, if we can see this star. It is ours, it is the Gentiles’ star. We may set our course by it, to seek and find, and worship him as well as they. So we come in, for “God hath also to the Gentiles set open a door of faith”, and that he would do this, and call us in, there was some small star-light from the beginning. This he promised by the patriarchs, shadowed forth in the figures of the Law, the Temple and the Tabernacle, the Prophets and the Psalms, and it is this day fulfilled. These wise men are come who not only in their own names but in ours make here their entry; came and sought after, and found and worshipped, their Saviour and ours, the Saviour of the whole world. A little wicket there was left open before, whereat divers Gentiles did come in; now the great gate set wide opens this day for all – for these here with their camels and dromedaries to enter and all their carriage. Christ is not only for russet cloaks, shepherds and such; but even grandees, great states such as these came, and when they came they were welcome to him – for they were sent for and invited by this star, their star properly.
They came a long journey, and they came an uneasy journey; they came a dangerous journey and they came now, at the worst season of the year. They stayed not their coming till the opening of the year, till they might have better weather and way, and have longer days and so more seasonable and fit to travel in. So desirous were they to come with the first, and to be there as soon as they possibly might; broke through all these difficulties, and behold, come they did.
And we, what excuse shall we have if we come not? If so short and easy a way we come not, as from our chambers hither? And these wise men were never a whit less wise for so coming; nay, to come to Christ is one of the wisest parts that ever these wise men did. And if they and we be wise in one Spirit, we will follow the same star, tread the same way, and so come at last wither they are happily gone before us.
And how shall we do that? In the old ritual of the church we find that on the cover of the canister wherein was the sacrament of His body, there was a star engraven, to shew us that now the star leads us thither, to His body there. So what shall I say now, but according as St John saith, and the star, and the wise men say “Come” and let whosoever will take of the Bread of life which came down from heaven to Bethlehem, the house of bread. Of which Bread the Church is this day the house, the true Bethlehem, and all the Bethlehem we have now left to come to for the Bread of Life – of that life which we hope for in heaven. And this our nearest coming that here we can come, till we shall by another coming ‘Come’ unto him in his heavenly kingdom. To which He grant we may come, that came to us in earth that we thereby might come to him and remain with him forever, Jesus Christ the Righteous’.
from a sermon preached on Christmas Day 1620
by Lancelot Andrewes, 1555-1626, Bishop of Winchester (1619-1626)
On this memorial of the Most Holy Name of Jesus, one of my favourite hymns, so loved by my wife and I that we chose it for our wedding day (16 years ago tomorrow). The hymn was written in 1870 by Caroline Noel, the daughter of an Anglican priest. My preferred tune is that of Evelyns, composed by William Henry Monk (1823-1893).
1. At the name of Jesus every knee shall bow,
Every tongue confess him King of glory now;
’Tis the Father’s pleasure we should call him Lord,
Who from the beginning was the mighty Word.
2. At his voice creation sprang at once to sight:
All the Angel faces, all the hosts of light,
Thrones and dominations, stars upon their way,
All the heavenly orders in their great array.
3. Humbled for a season, to receive a name
From the lips of sinners, unto whom he came;
Faithfully he bore it ,spotless to the last,
Brought it back victorious when from death he passed:
4. Bore it up triumphant, with its human light,
Through all ranks of creatures, to the central height,
To the throne of Godhead, to the Father’s breast,
Filled it with the glory of that perfect rest.
5. Name him, brothers, name him, with love as strong as death,
But with awe and wonder, and with bated breath;
He is God the Saviour, he is Christ the Lord,
Ever to be worshipped, trusted, and adored.
6. In your hearts enthrone him; there let him subdue
All that is not holy, all that is not true:
Crown him as your captain, in temptations’ hour;
Let his will enfold you in its light and power.
7. Brothers, this Lord Jesus shall return again,
With his Father’s glory, with his Angel train;
For all wreaths of empire meet upon his brow,
And our hearts confess him King of glory now.
Caroline Noel, 1817-1877
no.368 The English Hymnal (to the tune Evelyns)
The photos above show the Church of St John the Evangelist, Calgary, in the Canadian province of Alberta, whose Feast of Title it is today. It was my very great privilege to be able to serve this parish for almost nine years as both the Anglican priest-in-charge and, six months later, the Catholic parish priest, a feat that was only possible on account of the courage and faith of the people in accepting, all the way back in 2010, the gracious invitation of Pope Benedict XVI to enter into the fulness of Catholic communion under the provision of the Apostolic Constitution Anglicanorum coetibus. It was a document that gave life and hope for the future to this historic Anglo-Catholic Prayer Book parish in the Anglican Diocese of Calgary (second only in age to the cathedral). Happy feast day, St John’s clergy and parishioners!
Hosanna! yet again,
Another glorious day,
Ye cherubs sing and play,
Ye seraphs swell the strain.
Hail! highly favour’d man,
Thy name and lot transcend
All praise that e’er was penn’d
Since first the verse began.
O dear to Christ supreme,
His bosom friend declar’d,
And yet for all he car’d
With tenderness extreme.
As Benjamin was blest,
When he to Egypt came,
By Joseph full of fame,
And honour’d o’er the rest.
But Christ was meek and poor,
No chariot his to ride,
No Goshen to divide,
No favours to procure.
Yet in his realms above,
Which are the highest heav’n,
First of th’ elect elev’n,
Thou claim’st thy master’s love.
Christopher Smart, 1722-1771
Merciful Lord, we beseech thee to cast thy bright beams of light upon thy Church: that she being enlightened by the doctrine of thy blessed Apostle and Evangelist Saint John, may so walk in the light of thy truth, that she may at length attain to the light of everlasting life; through 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. - Divine Worship: The Missal.
Teach me to tarry till Thou bidst me go,
Waiting in patience, listening quietly,
Resting contented, sleeping dreamlessly
Like Samuel of old, for well I know
That Thou wilt call me when ‘’Tis time to go’.
Teach me to tarry till the light doth shine,
Knowing full well there is no night with Thee;
And if I cannot work, then tranquilly
Offer my worship in my prison here
Till in the East some stretch of dawn appear.
Teach me to tarry till the fight be done,
And to die fighting though I seem to fail
With dented helm and broken hand and mail,
All hewn and tarnished, so my poor life’s loss
May life where falls the Shadow of Thy Cross.
Teach me to tarry till Thou bidst me come;
Teach me to tarry till my heart is pure,
Trusting thy love for me Thy purpose sure:
Lord, Thou wilt fit me for Thy Father’s Home,
Teach me to tarry, but yet bid me – Come!
Father Andrew SDC, 1869-1946
Blessed Lord, who hast caused all holy Scriptures to be written for our learning: grant that we may in such wisehear them, read, mark, learn, and inwardly digest them, that by patience and comfort of thy holy Word, we may embrace and ever hold fast the blessed hope of everlasting life, which thou hast given us in our Saviour Jesus Christ; who liveth and reigneth with thee, in the unity of the Holy Ghost, ever one God, world without end. Amen. - Collect for the Second Sunday of Advent, Divine Worship: The Missal
‘God comes to us in his word. That is why it does not seem altogether incongruous to devote the second Sunday in Advent to prayer about the Bible. In any case it was almost inevitable that in 1549, the period of the first English Book of Common Prayer for which this collect was composed, the pride and joy of the Reformers in the rediscovery of the Bible should find expression in one of the new prayers. The collect prays that this priceless treasure of God’s word may be used to the fullest advantage. It emphasises the truth that the scriptures comes from the hand of God.
…[T]hey should be read intellectually, like any other book. In such an approach there are a number of stages. One begins by simply reading them or hearing them read. One should at the same time ‘mark’ them or give particular attention to them. (And how hard that is sometimes, when for instance the lessons are read in church!) Then one should learn them, or at least select portions of them, by heart. What a relief it is in sickness, or in the ‘slow watches of the night’, to be able to repeat the beloved words to oneself.
And then, of course, one should ‘inwardly digest them’. That means to understand them and let their meaning enter into the very fibre of one’s being. And intelligent person will want to understand the purport of what he reads, particularly when the subject-matter is an important as this. He will therefore seek explanation od the more difficult passages either from published commentaries or from some of the clergy whose special province it is to expound the scriptures.
This means that he will study the Bible intelligently, not using it as a talisman, or fetish, not thinking that there is any special value in knowing the list of the kings of Israel or the journeys of St Paul, but realising that in the scriptures God uses the talents of chosen writers and through them speaks to his chosen people’.
from Reflections on the Collects, 1964
by William Wand KCVO, 1885-1977 (Bishop of London 1945-1955)
Lastly, let us remember before the Lord that multitude of which no man can number,
who in the hope of the resurrection have passed through the valley of the shadow of death;
and let us pray that the Lord may grant unto them his eternal light.
V. Rest eternal grant unto them, O Lord,
R. And may light perpetual shine upon them.
Into thy hands, O Lord, we commend the souls of the all the faithful departed,
as into the hands of a faithful Creator and most loving Saviour,
beseeching thee to grant unto them forgiveness and peace; Jesu, mercy.
Grant that all stain of sin may be done away,
and that in thy light they may see light; Jesu, mercy.
Grant unto them the renewing and enriching of thy gifts to them,
that with all their powers they may serve thee and thy kingdom; Jesu, mercy.
Grant to us, Lord, in our pilgrimage the help of their prayers; Jesu, mercy.
Grant to thy Church, Lord, the assurance of the communion of saints
and the joy of their fellowship: that they and we may be for ever one in thee; Jesu, mercy.
Lord, have mercy. Christ, have mercy. Lord, have mercy. Our Father...
Now unto him that is able to keep us from falling and to present us faultless before
the presence of his glory with exceeding joy; to the only wise God our Saviour
be glory and majesty, dominion and power, both now and ever. Amen.
from Cambridge Offices and Orisons, 1949
arranged by Eric Milner-White and BTD Smith
‘Now the work of the Church is one. Through all the diversities of operations of the Divine Spirit, He is ever tending to the fulfilment of one purpose, the perfecting of the revelation of Christ in His new creation. And that work is in the unseen and spiritual world. The departed are withdrawn entirely from this world of sense, and are in that world only. We are in both worlds. Outwardly in the visible world, by the sacraments of Christ we are brought within the veil, where Christ is, and are called to share in the one life-work of His mystical Body. Those who are wholly within the veil have no sacraments, but the same Holy Spirit energises in them Who works in us through sacraments. And as in the natural body it is during repose that the processes of nutrition are most active, repairing and strengthening the wasted and worn tissues; and as for the fulld development of the human frame there are needed both the periods of outward activity in which there is wear and tear, and trial and strain and fatigue, and the periods of rest in which there is renewing and building up; so may it be in the spiritual life. We have the period of struggle and trial in this life, and of silent working—the secret fashioning and building up by the Spirit of God – in the unseen world. But there is this great difference between the natural and the spiritual life. The former is isolated in each individual bound up in his own personality; the latter is one in all he whole Catholic Church, and it is bound up with the Being of God and with the Person of Christ. “God hath given unto us eternal life, and this life is in His Son”. The life, we repeat, is one in the one Body of Christ. No supernatural actions of members of that Body can be isolated, for they are actions of the one Life which is by the one Spirit of God. The souls of the departed are still His temples. His working in them and in us is not two separate things, but one. It is true the method and the condition of His working in us and in them are not the same. We are tempted, they are not. In us He works through sacraments, in them, since they are not in the flesh, without sacraments. But the powers of the spiritual life, which was begun in them through sacraments, are being developed and going on to perfection. And we, in offering the Holy Sacrifice, plead for them. The Church Militant, by drinking of the precious Blood of the Saviour, and thus renewing her strength, causes the pulses of that Life-blood to beat with increased force throughout the whole Mystical Body. We members of the Church on earth, by our prayers, are putting forth the spiritual force which is destined to do its part in accomplishing the eternal purpose of God: the Holy Spirit in us working both to will and to do of His good pleasure, guiding our wills to work in perfect accord with the will of God. For the one real force in the whole universe of God is will. This is the highest product of life. In the natural world we see the will of God creating, directing, upholding; and also the angelic wills co-operating with Him in part of that His work. In the spiritual world He calls us also, His human creatures, to take our part, to use our wills. There are two supreme actions of the spiritual world – worship and prayer, the one directed to God alone, without reference to the creatures; the other directed to God, but also having regard to the creatures. It is the Divine purpose that by prayer – i.e., the action of our wills in accord with the will of God – the purpose of God in the new creation should be accomplished. In this we all have our part: the souls of the Martyrs pleading beneath the heavenly Altar, each little Christian child learning to utter its first prayer, each band of devout worshippers at the Holy Sacrifice – all are putting forth spiritual energy, the power of their wills, for one end – “Thy Kingdom come.” And so each is working for all. When we say “Our Father,” we pray for all, for the faithful living and departed, that he would send His grace upon them to enable them to worship and serve and obey Him; we pray that He would give them all things needful for them, that they may obtain remission of all their sins, and find mercy of the Lord in that day. And the prayers of all are directed and inspired by the one Spirit, “Who helpeth our infirmities, for we know not what we should pray for as we ought; but the Spirit Himself maketh intercession for us with groanings which cannot be uttered… because He maketh intercession for the saints according to the will of God”’.
from a sermon preached in 1888 by John Wale Hicks, Vicar of St Mary the Less, Cambridge
Canon T.A. Lacey, 1853-1931
Grant, we beseech thee, Almighty God: that we may in all things be comforted by the intercession of holy Mary, Mother of God, of all the Apostles, Martyrs, Confessors and Virgins, and all the Saints of England: and that like as we do call to mind their godliness of life; so we may be effectually defended by their help; through 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. - Divine Worship: The Missal.
Today marks the ninth anniversary of the promulgation in 2009 by Pope Benedict XVI of the Apostolic Constitution, Anglicanorum cœtibus. It was this Constitution which gave life to the personal ordinariates on three continents, and which provides the norms by which the ordinariates were established and their ecclesial lives governed.
The Constitution represents a great gift on the part of the Supreme Pastor of the Universal Church to those Anglicans who, over many years, petitioned the Holy See for some form of corporate reunion with the Catholic Church. That response - the gift of the ordinariates as the means for achieving this prophetic unity - continues to be a blessing to those of us who have accepted this most generous offer and now abide happily in peace and safety - and with not a few precious treasures of our Anglican heritage in tact - within the Barque of Peter.
The full text can be read here.
‘[T]he Holy Father Benedict XVI – Supreme Pastor of the Church and, by mandate of Christ, guarantor of the unity of the episcopate and of the universal communion of all the Churches – has shown his fatherly care for those Anglican faithful (lay, clerics and members of Institutes of Consecrated life and of Societies of Apostolic Life) who have repeatedly petitioned the Holy See to be received into full Catholic Communion.
The Introduction to the Apostolic Constitution lays out the ratio legis of the provision emphasising a number of things which it might be useful to point out:
The Church, which in its unity and diversity is modelled on the Most Holy Trinity, was instituted as “a sacrament – a sign and instrument, that is, of communion with God and of unity among all people” (Lumen gentium, 1). For this reason every division among the baptised wounds that which the Church is and that for which the Church exists, and constitutes, therefore, a scandal in that it contradicts the prayer of Jesus before his passion and death (cf. John 17:20-21).
Ecclesial communion, established by the Holy Spirit who is the principle of unity in the Church, is, by analogy with the mystery of the Incarnate Word, at the same time both invisible (spiritual) and visible (hierarchically organised). The communion among the baptised, therefore, if it is to be full communion, must be “visibly manifested in the bonds of the profession of the faith in its entirety, of the celebration of all of the sacraments instituted by Christ, and of the governance of the College of Bishops united with its head, the Roman Pontiff”.
Although the one Church of Christ subsists in the Catholic Church governed by the Successor of Peter and the Bishops in union with him, there are also elements of sanctification and of truth to be found outside her visible confines, in the Churches and Christian Communities separated from her, which, because these elements are gifts properly belonging to the Church of Christ, are forces impelling towards Catholic unity.
Those Anglican faithful who, under the promptings of the Holy Spirit, have asked to enter into full communion with the Catholic Church have been moved towards unity by those elements of the Church of Christ which have always been present in their personal and communal lives as Christians.
For this reason, the promulgation of the Apostolic Constitution Anglicanorum coetibus by the Holy Father, together with what will follow from this, indicate in a particular way the movement of the Holy Spirit.
The juridical means by the which the Holy Father has decided to receive these Anglicans into full Catholic communion is the erection of Personal Ordinariates (I § 1)’.
from The Significance of the Apostolic Constitution Anglicanorum cœtibus
by Fr Gianfranco Ghirlanda SJ
The wretched Panther crys aloud for aid
To church and councils, whom she first betray’d;
No help from Fathers or traditions train
Those ancient guides she taught us to disdain.
And by that scripture which she once abus’d
To Reformation, stands herself accus’d.
What bills for breach of laws can she prefer,
Expounding which she owns her self may err?
And, after all her winding ways are try’d,
If doubts arise, she slips herself aside
And leaves the private conscience for the guide.
If then that conscience set th’ offender free,
It bars her claim to church auctority.
How can she censure, or what crime pretend,
But Scripture may be constru’d to defend?
Ev’n those whom for rebellion she transmits
To civil pow’r, her doctrine first acquits;
Because no disobedience can ensue,
Where no submission to a Judge is due;
Each judging for himself, by her consent,
Whom thus absolv’d she sends to punishment.
Suppose the Magistrate revenge her cause,
’Tis only for transgressing humane laws.
How answ’ring to its end a church is made,
Whose pow’r is but to counsel and perswade?
O solid rock, on which secure she stands!
Eternal house, not built with mortal hands!
Oh sure defence against th’ infernal gate,
A patent during pleasure of the state!
Thus is the Panther neither lov’d nor fear’d,
A mere mock Queen of a divided Herd;
Whom soon by lawful pow’r she might controll,
Her self a part submitted to the whole.
Then, as the Moon who first receives the light
By which she makes our nether regions bright,
So might she shine, reflecting from afar
The rays she borrowed from a better Star:
Big with the beams which from her mother flow
And reigning o’er the rising tides below:
Now, mixing with a salvage croud, she goes,
And meanly flatters her invet’rate foes,
Rul’d while she rules, and losing ev’ry hour
Her wretched remnants of precarious pow’r.
from The Hind and the Panther: A Poem in Three Parts, 1687
by John Dryden, 1631-1700 (the Panther is the Church of England)
If today was not a Sunday it would be the Feast of the Apostles Ss Simon and Jude, a day of some personal significance to me. This was the day, in 1903, that the College of the Resurrection was founded by the Anglican monastic Community of the Resurrection, at Mirfield, in the West Riding of Yorkshire (the photographs above are from the 1950s and 1960s), and Foundation Day was, in my time at least, always kept at the College with much rejoicing. Over the past hundred years a number of the men, myself included, who were formed for ministry in the Church of England at Mirfield eventually found their way into the full communion of the Catholic Church. One of the present members of the Community, Monsignor Robert Mercer CR, the former Anglican Bishop of Matabeleland, is now a priest of the Ordinariate in England. Today, I give happy thanks for the invaluable contribution that Mirfield – College and Community – made in forming me for pastoral and sacramental ministry, and further teaching me the Catholic Faith within the Church of England. It was, though I’m sure unintended(!), for myself and many others, a great impetus towards communion with the See of Peter and, as such, the Collect for today is particularly fitting.
O Almighty God, who hast built thy Church upon the foundation of the Apostles and Prophets, Jesus Christ himself being the head corner-stone: grant us so to be joined together in unity of spirit by their doctrine; that we may be made an holy temple acceptable unto thee; 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. - Divine Worship: The Missal.
A visit to Chester Cathedral yesterday which, before the Reformation, was a Benedictine abbey in communion with Rome. The cloister has a remarkable collection of stained glass windows dedicated to the saints and holy men and women commemorated within the kalendar of the Church of England. Here is the window to Saint Gabriel the Archangel, and an accompanying prayer to Our Lady Mary for the conversion of England. Let the reader understand!
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 supreme Shepherd, the Vicar of thy Son. Pray for 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.
Nine years ago today came the news from Rome (announced by William Cardinal Levada) and London (announced at a joint press conference by the Archbishops of Westminster and Canterbury) that the Holy See was to establish the provision of personal ordinariates for Anglicans entering into the Catholic Church. It was an historic day, one that I recall vividly as I sat reading the news, with a giddy head and pounding heart, at the desk in the study of my Anglican rectory in Calgary. Whilst it wasn’t easy to take in the magnitude of what was being heralded, my instinctive reaction was one of unbounded joy and excitement. I ran up the stairs, calling to my wife: ‘They’ve done it! They’ve made a home for us!’ I was an immediate and enthusiastic convert, eager to learn the detail of this offer (the actual document, the Apostolic Constitution Anglicanorum coetibus, wouldn’t be published for another twenty days), and to share what was being offered with my parishioners, in hope – though not necessarily expectation – that they would share my enthusiasm for exploring what this might mean, in practical terms, for our small Anglican community.
Just over two years later, and after much discussion, prayer, study, and constructive negotiation with our Anglican brethren in the local diocese, we entered into the fulness of Catholic communion with the Successor of Saint Peter, ‘lock, stock, and barrel’, as it were. And so this newly-minted Catholic community of the Ordinariate began a fresh chapter in its century-old life, having succeeded in the goal of all true ecumenical dialogue – realised ecumenism – which is only possible within what Blessed John Henry Newman memorably called, ‘the one fold of the Redeemer’.
St John’s, Calgary continues its life and mission as one of the founding parishes of the Personal Ordinariate of the Chair of St Peter, and my prayers today on this anniversary are for its clergy and people as they endeavour to preserve the great treasures – spiritual, liturgical, and pastoral – of our Anglican patrimony, and share them with the wider Church to which they are now happily joined. Oh, yes, and a prayer of thanksgiving is also due to Pope Emeritus Benedict XVI, without whom none of us in the Ordinariate would be where we are today!
O Lord Jesus Christ, who, when thou wast about to suffer, didst pray for thy disciples to the end of time that they might all be one, as thou art in the Father, and the Father in thee, look down in pity on the manifold divisions among those who profess thy faith, and heal the many wounds which the pride of man and the craft of Satan have inflicted upon thy people. Break down the walls of separation which divide one party and denomination of Christians from another… and bring them all into that one communion which thou didst set up in the beginning, the One Holy Catholic and Apostolic Church. Teach all men that the see of Saint Peter, the Holy Church of Rome, is the foundation, centre, and instrument of unity. Open their hearts to the long-forgotten truth that our Holy Father, the Pope, is thy Vicar and Representative; and that in obeying him in matters of religion, they are obeying thee, so that as there is but one holy company in heaven above, so likewise there may be but one communion, confessing and glorifying thy holy Name here below. Amen.
Blessed John Henry Newman, 1801-1890
‘Anglicanism and the official Protestant bodies tolerate almost every species of heterodox theology and disordered morality. The Anglicans, who once claimed to follow St Vincent of Lerins in holding only what all Christians at all times and in all places have believed, now teach what has never been believed anywhere by anyone, even on the far left of heresy… A man can deny the Virgin Birth and Bodily Resurrection of Christ and end up as Lord Bishop of Durham. There is even a “Sea of Faith” group for Anglican atheists. The chief consequence of twentieth-century ecumenism would seem to be the even greater distancing of the Reformation communities from the Catholic Church. The hopes of the Anglo-Papalists are in ruins. Or are they? In 2009, by the motu proprio Anglicanorum coetibus, Pope Benedict XVI established a Personal Ordinariate for Anglicans reconciled with the Catholic Church, which would seem to fulfil the aspirations of the long neglected Anglo-Papalists of the 1930s. As Archbishop Augustine Di Noia OP has recently said, in the Ordinariate we see a work of the Holy Spirit and an answer to the Church’s prayers for Christian unity. Reunion has come to pass, not “all round”, but for those brave souls who relinquished the material comforts of the Anglican Establishment in order to profess the Catholic faith, in the divine integrity of its truth, with and under Peter’.
Fr John Saward, from his foreword to Reunion Revisited: 1930s Ecumenism Exposed, 2017
by Fr Mark Vickers
Continuing the theme of yesterday’s feast of Our Lady of Walsingham, today I’m sharing the original version of the Walsingham Pilgrim Hymn, written by Sir William Milner (1893-1960) and sung to the tune Lourdes, with its familiar refrain of the Aves. The hymn was revised by Father Hope Patten’s successor as Administrator of the Anglican shrine, Father Colin Stephenson, in 1960 (after Sir William’s death that year, and two years after Hope Patten’s death - canny timing, that). The version below is taken from the third edition of the The Pilgrims’ Manual, dated 1949 (the first edition was published in 1928, but the hymn predates this, as Father Cobb, in his history of the shrine, indicates that the first issue of Our Lady’s Mirror in 1926 mentions the hymn). In my 1949 manual the hymn is prefaced with these brief words of explanation: ‘This processional is based on the mediaeval legend, long loved by our Catholic forefathers’.
Comparing the two versions is an interesting exercise in literary taste, history, memory, and mixed emotion. The older form of the hymn is longer by five verses and, for those who enjoy the stuff of legend, it happily fleshes it out somewhat, particularly on the detail of Richeldis’ vision of the Virgin and the miraculous circumstances of the erection of the Holy House at the hands of Our Lady herself, with Lady Richeldis’ chaplain receiving an honourable mention. Also notable is that whereas the updated version of the hymn references Henry VIII as a ‘king who had greed in his eyes’ (the older version speaks, more poetically, of his ‘covetous eyes’) in relation to the treasures and wealth of the shrine, the older version sounds a more merciful note of regal rehabilitation (‘But his soul did repent, when he came for to die/And to Walsingham’s Lady for mercy did cry’). This is lacking in the present form, which feels, to me at least, notwithstanding the historical accuracy, just a tad heart-rending (especially when the accompanying organ sounds an ominous note during the verse; though I do realise that this is much enjoyed by others of a more mischievous disposition).
Father Stephenson’s version also includes a curious verse which, like the above, as an Anglican I always considered peculiar given the shrine’s place within the life of the established Church of England. Now, as a Catholic of the Ordinariate, it’s certainly much easier, theologically, to sing (‘And this realm which had once been Our Lady’s own Dower/Had its Church now enslaved by the secular power’), but its continued presence within the canon of the Walsingham Pilgrim Hymn of the Anglican shrine is even more baffling in light of the happy existence of the Ordinariate of Our Lady of Walsingham. Sir William’s version makes no mention of this emasculation, thus rendering it more coherent for those Anglicans who have not (yet) taken up the generous offer of the Ordinariate which, if nothing else, promises that liberty for the Church from the slavish excesses of the secular power...
Of course the older version had its critics long before Father Stephenson amended it. Michael Yelton, in his excellent history of Father Hope Patten and the Anglican shrine, notes that Sir William’s words ‘have often been criticised for their banality,’ and references Bishop Henley Henson’s (then-Bishop of Durham) attack on it as ‘pitiable rubbish’. But in these days of revived traditional worship in its hieratic register of English (think Divine Worship: The Missal...), I rather like it. It won’t catch on too widely, of course, because the present version, now nearly sixty years old, is much-treasured, not least because there are some memorable and even fun verses to be found therein (‘Then lift high your voices, rehearse the glad tale/Of Our Lady’s appearing in Stiffkey’s fair vale’, and ‘So crowded were roads that the stars, people say/That shine in the heavens were called Walsingham Way,’ for example). Nonetheless, perhaps Sir William’s old hymn can be dusted off and brought out in an Ordinariate context from time to time where the rhyming of ‘meads’ with ‘bedes’ is happily married in verse, and where the use of such old-fashioned phrases as ‘celestial-crowned’, ‘full wondrous’, ‘for to die’, ‘right soon’, ‘forthwith goodly store’, and the like might be regarded as (albeit antiquated) treasures to be shared... Anyway, judge it for yourself.
Fr Lee Kenyon
A Treasure to be Shared
The Acolyte’s Toolbox