Today, in the Ordinariate (in England & Wales, and Canada), is the Memorial of ‘St John the Apostle in Eastertide’. It was, until its removal by Pope St John XXIII from the revised General Roman Calendar of 1960, kept throughout the Catholic Church as ‘Saint John, Apostle and Evangelist, before the Latin Gate’, a name that survived in Archbishop Cranmer’s Calendar of the Book of Common Prayer as ‘St John the Evangelist Ante Portam Latinam’. It also appeared in the calendars of the Anglican and English Missals of the early 20th century, and thus – in those places where that tradition was the practise – the feast continued to be celebrated long after it was dropped in 1960. As was once related to me by a certain Canadian monsignor (and this explains the Canadian patrimonial provision for today’s observance), the Anglican Society of Saint John the Evangelist in Canada kept today as their feast day, rather than the 27th December, because that date was both too close to Christmas and in Northern Ontario, too cold for much festivity!
How fitting then, that such a day, no longer universally observed by the majority of Catholics, should find harbour and be celebrated (with the same old Mass propers) in the ordinariates; a practical illustration indeed of that call to ‘maintain the liturgical, spiritual and pastoral traditions of the Anglican Communion within the Catholic Church, as a precious gift’.
‘One day Salome presented her two sons, James and John, to Jesus, and with a mother’s ambition asked Him to grant them the highest places in his Kingdom. In reply, the Saviour spoke of the chalice which He Himself would have to drink, and foretold that these two disciples would also drink of it. The elder, James the Great, was the first to give his Master this proof of his love. John, the younger brother, offered his life in testimony of Jesus’ divinity.
But the martyrdom of the latter Apostle called for a scene worthy of the event. Asia Minor, which his zeal had evangelised, was not a sufficiently glorious land for such a combat. Rome, whither Peter had transferred his Chair and where he died on his cross, and where Paul had bowed down his venerable head beneath the sword, alone deserved the honour of seeing the beloved disciple march on to martyrdom, with that dignity and sweetness which are the characteristics of this veteran of the Apostolic College.
In the year 95 John appeared before the tribunal of pagan Rome. He was convicted of having propagated, in a vast province of the Empire, the worship of a Jew who had been crucified under Pontius Pilate. He was considered a superstitious and rebellious old man, and it was time to rid Asia of his presence. He was, therefore, sentenced to an ignominious and cruel death.
A huge cauldron of boiling oil was prepared in front of the Latin Gate. The sentence ordered that the preacher of Christ be plunged into this bath. The hour had come for the second son of Salome to partake of his Master’s chalice. John’s heart leapt with joy. After cruelly scourging him, the executioners seized the old man, and threw him into the cauldron. But, lo! the boiling liquid lost all its heat; the Apostle felt no scalding. On the contrary, when they took him out again he felt all the vigour of his youthful years restored to him.
The praetor’s cruelty was foiled, and John, a martyr in desire, was to be left to the Church for some few years longer. An imperial decree banished him to the rugged Isle of Patmos, where God revealed to him the future of the Church even to the end of time’.
from The Liturgical Year by Dom Prosper Guéranger OSB, 1805-1875
O God, who with the oil of gladness didst anoint blessed John a companion in the tribulation and patience of the Lord Jesus: grant us likewise to rejoice in the fellowship of Christ’s sufferings; that when his glory shall be revealed, we may be glad with exceeding joy; 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. - Collect for Saint John the Apostle in Eastertide, Divine Worship: The Missal.
Almighty God, who hast given thine only Son to be unto us both a sacrifice for sin, and also an example of godly life: give us grace that we may always most thankfully receive his inestimable benefit; and also daily endeavour ourselves to follow the blessed steps of his most holy life; 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. - Collect for the Third Sunday of Easter, Divine Worship: The Missal.
‘The Collect was composed in 1549 and is based on the Epistle and Gospel [in the Book of Common Prayer].
In the collect today we still dwell on the accomplished work of Christ - His sacrifice and perfect example. We pray that we may thankfully receive the benefits of His great sacrifice and follow His perfect example. To endeavour ourselves is the old English way of saying bind ourselves; “devoir” is an old Norman word for duty. So then to say I endeavour myself means I make it my duty.
Our Collect today still continues the Easter message; in it we speak of how God has given to us His only Son to be unto us a sacrifice for sin. He made Himself a sacrifice for sin when He offered up Himself on the Cross on Good Friday. Our sins were borne by Him upon the Altar of the Cross, so that He might die for our sins. He rose again that we might have a new birth unto righteousness. One thing, however, we can never forget, and that is His sacrifice for sin, because we continually plead that sacrifice in the Eucharist.
Thy offering still continues new
Before the righteous Father’s view;
Thyself the Lamb for ever slain,
Thy Priesthood doth unchanged remain;
Thy years, O God, can never fail,
Nor Thy blest work within the veil. (Charles Wesley)
The Collect calls this Sacrifice. “His inestimable benefit”, because we can never really estimate the great benefit that the world throughout the ages, and in the ages to come, has and will derive from His great sacrifice. It surpasses understanding’.
from Teaching the Collects, 1965, by H.E. Sheen
‘The body we receive in this sacrament is a body that died, and having died was buried. The body was done to death and laid in a tomb, to wait for a divine miracle. Christ lies in his sepulchre the image of Christian hope; nothing lies there but the bare hope of resurrection. Hope stretches between sacrifice and life renewed. Vision can often see no further than the sacrifice which God’s commandments impose; it cannot descry the enrichment of life which God’s grace intends. Hope holds the gap. “Must I rule the appetite of sex within the law of Christ, must I persevere in practices of prayer which are dry and seemingly infertile? It is death to my spirits. What life will ever come of it for the Christian people or for me?” If this is death, I ought to embrace it for Christ’s sake, and be willing not only to die, but to lie dead in sure and certain hope. Where the burial of Christ is, there the resurrection of Christ will be”’.
from The Crown of the Year: Weekly Paragraphs for the Holy Sacrament, 1952
by Austin Farrer, 1904-1968
We beseech thee, Almighty God, mercifully to look upon thy people: that by thy great goodness they may be governed and preserved evermore, both in body and in soul; 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. - Collect for Passion Sunday, Divine Worship: The Missal.
O what a cunning guest
Is this same grief! within my heart I made
Closets; and in them many a chest;
And, like a master in my trade,
In those chests, boxes; in each box, a till:
Yet grief knows all, and enters when he will.
No screw, no piercer can
Into a piece of timber work and wind,
As God’s afflictions into man,
When he a torture hath designed.
They are too subtle for the subtlest hearts;
And fall, like rheums, upon the tend’rest parts.
We are the earth; and they,
Like moles within us, heave, and cast about:
And till they foot and clutch their prey,
They never cool, much less give out.
No smith can make such locks but they have keys:
Closets are halls to them; and hearts, high-ways.
Only an open breast
Doth shut them out, so that they cannot enter;
Or, if they enter, cannot rest,
But quickly seek some new adventure.
Smooth open hearts no fast’ning have; but fiction
Doth give a hold and handle to affliction.
Wherefore my faults and sins,
Lord, I acknowledge; take thy plagues away:
For since confession pardon wins,
I challenge here the brightest day,
The clearest diamond: let them do their best,
They shall be thick and cloudy to my breast.
George Herbert, 1593-1633
Grant, we beseech thee, Almighty God: that we, who for our evil deeds do worthily deserve to be punished, by the comfort of thy grace, may mercifully be relieved; 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. – Collect for Lætare Sunday, Divine Worship: The Missal.
‘There seems almost to be a suggestion of pious, cloistered humour in the collect for Mid-Lent Sunday. As this is Refreshment Sunday our forefathers in the faith, while recognising their responsibility for the sin that made necessary the austerity of the season, yet claim some momentary relief before they enter on the special rigour of passiontide. If that is so, they certainly pass on from the thought of the particular relief to the more general consideration of final redemption and its release from the consequence of sin.
The attitude of the prayer is one of complete sincerity before God. We recognise our true condition. There is no attempt to offer excuses. We do not begin, as so many poor things have done when faced with the imminence of severe illness, bereavement, or death: “But I’ve done no wrong: why should this happen to me?” We admit our evil deeds and the justice of our punishment. We throw ourselves on God’s mercy. We admit that we worthily deserve to be punished.
Is this sincerity true of us individually as we repeat the prayer? How conscious are we of our own guilt? It is very easy to listen to the words as they are said or sung by the priest. We can even in a fashion accept them without letting them penetrate very deeply into our consciousness. All our responsibility and conventionality toughen the fibre of our self-respect and make it really difficult for such sentiments to pierce through to the heart. We need therefore to examine ourselves seriously as to our own state of mind.
To what evil deeds are we confessing? Mere peccadilloes, for which we excuse ourselves as soon as they are committed? Or real faults, for which we know in our heart of hearts there is no adequate excuse? Certainly, if we look deep enough, we shall find much of which we must honestly say, “My fault, my own fault, my own most grievous fault”. We feel guilty both for what we have done and probably more for what we have left undone.
…For all this we acknowledge that we “worthily deserve to be punished”. No doubt we are talking in rather childish language. But as this is Mothering Sunday it is perhaps natural that we should revert to the language of the nursery, where, after all, the foundations of our moral life were laid. In any case there is an honesty and simplicity about it that is very refreshing. It is better than much of the psychology of today, which would put the blame for our bad dispositions on our environment, heredity, or childhood misadventures’.
from Reflections on the Collects, 1964
by William Wand KCVO, 1885-1977 (Bishop of London 1945-1955)
We beseech thee, Almighty God: look upon the hearty desires of thy humble servants, and stretch forth the right hand of thy majesty, to be our defence against all our enemies; 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. - Collect for the Third Sunday in Lent, Divine Worship: The Missal.
‘[T]he Collect, Epistle and Gospel [in the Prayer Book] are the same as in the Roman rite, and are derived from ancient sources. Our Collect adds “hearty” to desires and in place of “the humble” puts “Thy humble servants”. The old Collect ends at “defence” whilst our Collect adds “against all our enemies”.
Again we have a warning against those terrible sins of uncleanness. Again the Epistle implores us to avoid them; and the Gospel shows us Who alone can expel the unclean spirit. The Collect takes up this thought and prays that God will stretch forth the right hand of His Majesty to be our defence. The Collect suggests that our prayer to avoid this danger and for His help comes from our “Hearty desires”, or heartfelt desires.
…The Collect assumes that we do not want to leave the house of our soul empty, that we want to cast out all uncleanness and put the love of God into our souls. So it speaks of our desires for cleanness as being “hearty desires”… which come from the heart. Unless they are hearty desires we shall never conquer evil”.
from Teaching the Collects, 1965, by H.E. Sheen
Almighty God, who seest that we have no power of ourselves to help ourselves to help ourselves: keep us both outwardly in our bodies, and inwardly in our souls; that we may be defended from all adversities which may happen to the body, and from all evil thoughts which may assault and hurt the soul; 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. - Divine Worship: The Missal.
‘If there is one time in the Church Year when we ought to feel the need to exercise faith and to pray fervently in faith… it is Lent.
The usual tendency in our prayers is to ask God to help us, to aid us, to assist us and to strengthen us. All well and good, but sometimes hidden in such verbal requests is the general idea that we can do so much for ourselves and we only need God to come along and give us the extra push, to top up our strength. But in this prayer we begin by recognising as we meditate before almighty God our Father, who is the Omnipotent One, that in fact we need more than a push and a topping up: we need his help, power, grace and strength completely and wholly. For we have no power of ourselves to help ourselves in the real battles of life against adversaries much stronger than we are.
Therefore, from the position of total dependency upon God’s gracious power we ask the Father in the name of his well beloved Son, our Lord Jesus Christ, that in body and soul we may be daily preserved and protected from all forms of evil and sin. We cannot predict as each day begins what bad things can and will happen to our body, from accident, disease, carelessness, or the evil will of others. Further, and significantly, we cannot predict what can and will happen to our soul – our mind, emotions and will – as it is open to testing and temptation. Evil thoughts, desires and imaginations can be generated within our souls by all kinds of stimuli, by the world and the devil.
This prayer of wholehearted submission to the Almighty Father is entirely suitable for Lent as we engage in self-examination, fast inwardly and outwardly in union with our blessed Lord (who himself fasted forty days and forty nights) and look forward to the Victory of Christ at Easter over the world, the flesh and the devil in which, by union with him, we share’.
Peter Toon, 1939-2009
O Lord, who has taught us that all our doings without charity are nothing worth: send thy Holy Ghost, and pour into our hearts that most excellent gift of charity, the very bond of peace and of all virtues, without which whosoever liveth is counted dead before thee; 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.
‘This most lovely collect was introduced into the Prayer Book in 1549 to set before us in the plainest terms our proper aim in the forthcoming season of Lent. We are to use this opportunity not in order to acquire some of the more rare and exquisite graces of the Christian life, but to make sure of our competence in the most fundamental virtue of all.
We are not left in any doubt about the unique importance of charity. Both the beginning and the ending of the collect assure us of that. Jesus himself has taught us that “all our doings without charity are nothing worth”, and we know that without it an otherwise healthy person is reckoned as dead in the eyes of Christ.
It would be difficult to find words that put more strongly the position that for Christians the law of charity is the primary law of life, the standard to which all other regulations must conform. No other success in the sphere of living is of any lasting value unless it is permeated by the spirit of charity.
…One would be terrified if one felt that this charity was something one had to acquire for oneself: the consequences of not attaining it are so disastrous. Happily, however, we are told that this is not something we must win for ourselves. It is a gift. All we have to do is to reach out our hands and accept it, and then let it have its way with us. And so we pray that the Holy Spirit may pour into our hearts that most excellent gift of charity’.
from Reflections on the Collects, 1964
by William Wand KCVO, 1885-1977 (Bishop of London 1945-1955)
For Saturday: A prayer against weakness in well-doing
I. O My God, merciful and gracious, my soul groans under the loads of its own infirmity, when my spirit is willing, my flesh is weak; my understanding foolish and imperfect, my will peevish and listless, my affections wandring after strange objects, my fancy wilde and unfixed, all my senses minister to folly and vanity; and though they were all made for Religion, yet they least of all delight in that. O my God pity me, and hear me when I pray, and make that I may pray acceptably. Give me a love to Religion, an unwearied spirit in the things of God. Let me not relish or delight in the things of the world, in sensual objects, and transitory possessions; but make my eyes look up to thee, my soul be filled with thee, my spirit ravished with thy love, my understanding imployed in the meditation of thy Law, all my powers and faculties of soul and body wholly serving thee, and delighting in such holy ministeries.
II. O Most gracious God, what greater favour is there then that I may, and what easier imployment can there be then to pray thee, to be admitted into thy presence, and to represent our needs, and that we have our needs supplied onely for asking and desiring passionately and humbly. But we rather quit our hopes of heaven, then buy it at the cheapest rate of humble prayer. This, O God, is the greatest infirmity and infelicity of man, and hath an intolerable cause, and is an unsufferable evil.
III. O Relieve my spirit with thy graciousness, take from me all tediousness of spirit, and give me a laboriousness that will not be tired, a hope that shall never fail a desire of holiness not to be satisfied till it possesses, a charity that will alwayes increase; that I making Religion the business of my whole life, may turn all things into Religion, doing all to thy glory, and by the measures of thy Word and of thy Spirit, that when thou shalt call me from this deliciousness of imployment, and the holy ministeries of grace, I may pass into the imployment of Saints and Angels, whose work it is with eternal joy and thanksgiving to sing praises to the mercies of the great Redeemer of Men, and Saviour of Men and Angels, Jesus Christ our Lord: To whom, with the Father and the Holy Ghost, be all honour and worship, all service and thanks, all Glory and Dominon for ever and ever. Amen.
from The Golden Grove or A Manuall of Daily Prayers and Letanies, 1655
by Jeremy Taylor, 1613-1667 (Anglican Bishop of Down and Connor 1661-1667)
‘Members of the Ordinariate… bring to the Catholic Church an experience and painful memory of what happens to a Christian community when clerical leaders permit a widening of the gap between orthodoxy and orthopraxy. It is sometimes joked that the only moral principle upon which all members of the C of E can agree is that a failure to separate one’s recyclable rubbish from the food scrapes bin is gravely anti-social behaviour. If the only thing uniting a community is the desire for the community to hold together regardless of the actual beliefs and values of those in the community, then that community may well hold together as a mutual social welfare support service for the weaker members who rely on social welfare, but it will lose its character as a church, as an ecclesial body, and it will hold no attraction for the stronger members of the community who don’t go to church for the free cup of tea and opportunity to pick over the goods on offer at the second-hand clothes stall. If the provision of social welfare, kindness, care and concern, rather than a common creed, becomes the glue that holds a group together, then the sacramental participation in the life of the Trinity will be very much occluded and ecclesial communities will become hard to distinguish from gatherings of secular humanists and political moralists. To Catholics who are tempted to go down that route, members of the Ordinariate can attest with some high degree of authority based on experience that it does nothing to improve the numbers of bottoms on pews on Sunday.
From Rome the Ordinariate initially received the gift of St John Paul II’s high sacramental theology of marriage which situates human sexuality into the context of the creative love within the Trinity. Arguably this is the intellectual antidote to the Church of England’s historic weakness in the field of moral theology. Where good and evil is concerned, the Anglican disposition of opting for the middle position is not always the best policy.
The fact that the Ordinariate has its own Divine Worship books is an assurance that the English heritage will be respected, that the principle of ‘unity with distinctiveness’ which avoids absorption will prevail. However realised ecumenism does not allow for unity of communion without unity of faith. The Ordinariate can therefore be a model of receptive ecumenism morphing into a realised ecumenism insofar as its members become the purveyors of both transcendent liturgical worship and sound catechetical preaching.
The Ordinariate is not however merely a model of successful receptive ecumenism, it is also potentially a model of re-weaving the tapestry ecumenism. Running through the tapestry as a central thread is a Christocentric Trinitarian sacramental theology that finds its highest expression in the liturgy. While common garden variety Catholics are re-weaving parts of the tapestry by recourse to the theological work of the ressourcement scholars, Ordinariate Catholics can help to re-weave other bits of the tapestry by recourse to the works of the Caroline Divines, members of the Oxford movement and writers like Coleridge and T. S. Eliot’.
from a paper entitled Ecumenism: What Future? given in 2017 in honour of the fifth anniversary
of the erection of the Personal Ordinariate of Our Lady of the Southern Cross
by Prof Tracey Rowland
‘[T]he Ordinariate’s championing of elements of the traditions of Anglicanism can re-introduce Catholics in this country to their own Catholic heritage. There is a common assumption among English Catholics (it was certainly prevalent in my own Catholic schooling) that the Catholic faith disappeared in this country in 1536 and re-started again in 1850. There was simply an intermission, like turning your computer on and off. It was in no way acknowledged that the form of Catholicism restored in 1850 was in many ways unlike that of the middle ages, drawing its identity and spirituality from sources unknown to medieval English Catholicism. Accordingly, the names of Richard Rolle, Julian of Norwich, St Edith of Wilton, St Wilfrid, St Frideswide are virtually unknown to modern English Catholics. They are all there, in the Customary. The Ordinariate can help re-present a Catholicism whose spirituality, language, customs and music are grounded in these islands; whose mysticism draws upon not only upon St Theresa of Avila but also the Cloud of Unkowning; not only upon Francis de Sales but also Aelred of Rievaulx; whose piety, as well as Italian and baroque, is also forged in the mists and vales of England; who honours Mary not only at Lourdes and Fatima but also at Walsingham; whose liturgical seasons, as well as marching to the mighty beat of Rome, also recall the native footfall of Sarum. Of course, it is easy to be romantic and over-precious about this, and many have fallen into that trap. Moreover, Catholicism is vigorous because it is universal, and English Catholicism today boasts many cultural strands which enrich and strengthen it. But Anglicanism in particular has preserved something unique, a rich and distinctive flavour of Catholicism that was moulded in this land throughout a millennium, and which will enrich our national treasury of spirituality.
…[T]he Ordinariate has a rich potential for ecumenical endeavour which is only just starting to be realised. It has in particular a mission to bring to the fore, for both Catholic and Anglican audiences, those same Catholic elements within the Anglican tradition which were noted by Vatican II, elements within Anglicanism in which the Catholic Church sees itself and which are features impelling us to unity. These elements have a magnetic pull, drawing us together. The Ordinariate has a unique role in distinguishing these elements and, both directly and indirectly, encouraging, reminding and urging onward Catholics and Anglicans in their pilgrimage towards Christian Unity’.
from a talk given to the clergy of the Ordinariate of Our Lady of Walsingham
12 February 2015, by, Mgr Mark Langham
O Lord God, who seest that we put not our trust in any thing that we do: mercifully grant that by thy power, we may be defended against all adversity; 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. - Collect for Sexagesima, Divine Worship: The Missal.
‘The Collect (in the original) recalls the Station at the Basilica of St Paul, as does the Epistle [in the Book of Common Prayer]. Our Epistle is considerably shorter, and our Collect leaves out “by the protection of the doctor of the Gentiles”, and instead prays that “by thy power”. It is taken from ancient sources, mostly St Gregory (AD 590).
The Collect contains a timely caution for the Christian about how to enter his Lenten fast. He is to fast, but he is to see that he puts no trust in this or anything else he does. All is dependence must be on God.
Our Collect reminds us once again of the near approach of Lent. On Ash Wednesday we begin Lent and we keep our bodies under complete control of our souls… Should we be extra pleased with ourselves because we have denied ourselves in Lent? No, the Collect warns us that we must not put our trust in anything that we do. We must depend only on God’s power’.
from Teaching the Collects, 1965, by H.E. Sheen
Septuagesima – seventy days
To Easter’s primrose tide of praise;
The Gesimas – Septua, Sexa, Quinc
Mean Lent is near, which makes you think.
Septuagesima – when we’re told
To ‘run the race’, to ‘keep our hold’,
Ignore injustice, not give in,
And practise stern self-discipline;
A somewhat unattractive time
Which hardly lends itself to rhyme.
But still it gives the chance to me
To praise our dear old C. of E.
So other Churches please forgive
Lines on the Church in which I live,
The Church of England of my birth,
The kindest Church to me on earth.
There may be those who like things fully
Argued out, and call you ‘woolly’;
Ignoring Creeds and Catechism
They say the C of E’s ‘in schism’.
There may be those who much resent
Priest, Liturgy, and Sacrament,
Whose worship is what they call ‘free’,
Well, let them be so, but for me
There’s refuge in the C of E.
And when it comes that I must die
I hope the Vicar’s standing by,
I won’t care if he’s ‘Low’ or ‘High’
For he’ll be there to aid my soul
On that dread journey to its goal,
With Sacrament and prayer and Blessing
After I’ve done my last confessing.
And at that time may I receive
The Grace most firmly to believe,
For if the Christian’s Faith’s untrue
What is the point of me and you?
But this is all anticipating
Septuagesima – time of waiting,
Running the race or holding fast.
Let’s praise the man who goes to light
The church stove on an icy night.
Let’s praise that hard-worked he or she
The Treasurer of the PCC.
Let’s praise the cleaner of the aisles,
The nave and candlesticks and tiles.
Let’s praise the organist who tries
To make the choir increase in size,
Or if that simply cannot be,
Just to improve its quality.
Let’s praise the ringers in the tower
Who come to ring in cold and shower.
But most of all let’s praise the few
Who are seen in their accustomed pew
Throughout the year, whate’er the weather,
That they may worship God together.
These, like a fire of glowing coals,
Strike warmth into each other’s souls,
And though they be but two or three
They keep the Church for you and me.
Sir John Betjeman CBE, 1906-1984
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)
Fr Lee Kenyon
A Treasure to be Shared
The Acolyte’s Toolbox