Reforming Perceptions

On Tuesday, London’s tourists were flocking to the Mall to watch the Queen make her way to the Palace of Westminster for the State Opening of Parliament.  This is, of course, a familiar sight to those of us who live or work in the city; a sight as banal as the language of the speech our unfortunate monarch is required to deliver on behalf of her ministers.

Yet but a short distance away, in the even older ceremonial thoroughfare of Pall Mall, a more remarkable site was to be seen, that of fifty or so Catholic priests making their way not to the more familiar ecclesiastical territory of the Athenaeum or the Travellers, but to that less godly institution, the Reform Club.

The occasion was a meeting hosted by the Friends of the Ordinariate at which Mgr Keith Newton and Mgr Andrew Burnham discussed the role of the Ordinariate in the Catholic life of Great Britain and how that work might be supported by the priests and parishes of the Church.  The meeting itself was private but the goodwill demonstrated towards the Ordinariate was both heartfelt and heartening.

When we were received into the Church it was at first a little disappointing, if entirely understandable, to find a widespread lack of awareness of the Ordinariate among Catholics, of what it is about and why Pope Benedict brought it into being.  We are very familiar with the question “but why did you not just become a Catholic” and are well experienced in the art of explaining that we are indeed full members of the Catholic Church, rejoicing in a unity we so long denied ourselves.

In the Marylebone Ordinariate Group, we have been particularly fortunate not only in the support we have received from the clergy in the parish that our group attends, but also in having the opportunity at occasional Ordinariate services to demonstrate some of those rich traditions we bring with us as part of our Anglican patrimony.  We know that when we have the opportunity to explain, and better still to show, the role of the Ordinariate, understanding and support invariably follows quickly from those hitherto perplexed.  The initiative of the Friends in arranging the meeting, and there will be more to follow in other parts of the country, is greatly to be welcomed.  Quite rightly, the obligation is on us to explain ourselves, and this we are more than happy to do.

Fr Alexander Lucie-Smith has already reported very positively on the meeting in the Catholic Herald, including reference to a service of evensong he attended in Chichester, a name that is to feature in an upcoming blogpost here.  

How appropriate it was that the meeting should end with the singing of the Regina Caeli, surely the first time it had ever been heard in the Reform Club.  As the words echoed from the Library, through the Gallery and the Saloon and into every corner of Charles Barry’s magnificent building, they enveloped the portrait of Daniel O’Connell, the bust of Henry Brougham and many another who had fought for Catholic Emancipation and who, in their triumph, paved the way for the passing of the great Reform Act itself.  O’Connell’s Catholic Association had profound and lasting consequences for the British constitution, far beyond those imagined by its founders.  Perhaps in their choice of the Reform Club the Friends of the Ordinariate were wiser than they knew.

Unexpected Anglican Patrimony

A tremendous amount of time has been spent discussing Anglican Patrimony and what it might mean.   This blog has participated in that debate, for example in this blogpost and in a follow up to it here. 

One particular feature of the Ordinariate Chrism Mass celebrated earlier this week reminded members of the Marylebone Ordinariate Group of something in their Anglican past that you might think would be very hard to fit into the category of Anglican Patrimony. 

The deacons, James Bradley and Daniel Lloyd, who are both to be ordained priest at St Patrick's, Soho later this month, wore what looked like apparelled amices.  There is no reason why readers should know what these are, so if you don't know, it probably reflects better on you than it does on people like me who do.  Originally a decorated edge to the top of the amice, in some parts of Europe they evolved into separate collars, even as they fell out of use in Rome.  Here are Deacons Bradley and Lloyd last Monday, seen in one of the very fine Mazar photos of the day.

Apparelled amices became a feature of Sarum celebrations, and you can see traces of that around many of the grander buildings found in Anglicanism.  For example, these two archive photos from Westminster Abbey show how apparelled amices have survived there, as a vestige of a very old English use.

They survived outside Sarum though, including in places such as Milan and indeed in Spain, this latter connection making their use at St James's Spanish Place very suitable (St James's having originally been, in penal times, the Spanish Embassy chapel).

Talk of a Spanish connection, Anglican Patrimony and apparelled amices leads us back to St Mary's Bourne St, where the so called "Spanish set" of vestments, used usually on Marian feast days, includes apparelled amices.  Here are a couple of photos of them being worn in procession c.1992.  The eagle-eyed amongst you will spot that one of the clergy captured here in his Anglican days is Fr Nicholas Kavanagh, now one of the priests at St James's Spanish Place.  It's a small, small world.

Don't Misunderstand

Somehow, an important part of the Ordinariate's message isn't getting through.  A lack of awareness of an important part of what makes the creation of the Ordinariate such an important gesture is causing the usual internet forums to get unnecessarily excited. 

Therefore, it's time to provide a little explanation, in a purely personal capacity of course, on a topic that seems to get people very wound up indeed.

The issue relates to what Ordinariate members think they were doing when they were still Anglicans.  Do they consider they were involved in high pantomime rather than in devout worship?  Do the newly minted Catholic priests consider that they were play acting when they were in the Church of England?  Once people reached a decision to join the Ordinariate, why did they not just leave overnight rather than announce an exit and then have various forms of farewells (including liturgical farewells) some time later?

Some of these points are raised in an understandable if misplaced kind of defensive anger ("Their leaving inherently criticises me and my decision to stay"), and some are raised as an argument against joining the Ordinariate at all (usually by those without any other argument, as if questions about the decisions of others who have joined the Ordinariate outweigh the wider rationale for doing so).  Nonetheless, if people still ask these questions, it is because we have failed to convey the full message behind the invitation that is inherent in Anglicanorum Coetibus.  Whatever the motives behind people repeating these questions, they are fair questions, and deserve an answer.

Speaking from personal experience, all members of the Marylebone Ordinariate Group can confirm that new members of the Ordinariate are not asked to state that their previous church and sacramental life was pointless.  No-one is asked to sign Apostolicae Curae with some kind of addendum stating that questions and answers in the 1890s relate to the position today.  What does happen is that in prayer we give thanks for all that has gone before, for all that has led us to this point, and for all those who have led us to this point.

One of the texts that has taken many members of the Ordinariate, and indeed many other former Anglicans who have joined the Catholic Church, over the line is Newman's Apologia.  Anglo-Catholics past and present will know that they would jokingly advise each other against reading it, "....because you know what will happen if you do."  This extract from the May 1843 section of the Apologia speaks powerfully to concerns that people are asked to deny their previous life.

At present I fear, as far as I can analyze my own convictions, I consider the Roman Catholic Communion to be the Church of the Apostles, and that what grace is among us (which, through God's mercy, is not little) is extraordinary, and from the overflowings of His dispensation.  I am very far more sure that England is in schism than that the Roman additions to the Primitive Creed may not be developments, arising out of a keen and vivid realizing of the Divine Depositum of Faith.

Newman is saying that in the Church of England there is "not little" grace in his Anglican life.  He is saying the precise opposite of what some people, for one reason and another, speculate would be required of them to say if they ever joined the Catholic Church. 

How very apt that this Newman extract was also cited by Fr Aidan Nichols OP (whose understanding of Anglo-Catholicism is beyond question) in his homily at the "first mass" of Monsignor Andrew Burnham (the inverted commas were used by the Oxford Oratory, they are not my addition).  Fr Nichols made a reference to Newman saying that there was "not little grace" in the Church of England, and referred to Mgr Burnham as Bishop Andrew - so like Fr Nichols and Mgr Burnham, no Ordinariate member regards joining the Ordinariate as a rejection or as a negation of anything they have done, rather, to paraphrase Fr Nichols again, this time from his homily at the deaconing of Mgrs Newton, Broadhurst and Burnham, a "quiet rectification" of their position.

How is this reflected in practice?  Well, before being chrismated, as one would expect, new members of the Ordinariate are asked to make their confession.  Technically, it is a first confession, and so takes the form of a general confession.  However, this approach in fact allows respect to be shown for all the confessions a new Ordinariate member will previously have made, and for the Anglican priests who heard them : it means no-one is asked to list specifically, item by item, sins that might already have been confessed to an Anglican priest. 

In terms of the wider approach to becoming an Ordinariate member, away from the purely sacramental aspects (as important as they are), the approach is very much that the Church knows that new Ordinariate members are unlikely to need the same introduction to the Faith as a brand new convert.  Therefore, rather than simply putting Ordinariate arrivals in with the nearest RCIA class, discussions are held and a tailored programme of catechesis can be constructed, usually by the Anglican priest leading the group, that being the person most likely to know what has been preached and taught to the group in recent years.

In terms of the question of the chrismation / the reception / the confirmation, I think that lay people take the same approach as priests take when looking at the question of ordination.  The confirmation I had when an Anglican bishop lay his hands upon my head (and, by the way, conveyed to me, so he claimed, a short message from above) suited me perfectly for my existence in the Church of England.  When Mgr Newton chrismated me along with the other members of the group last year, we became beyond any shadow of a doubt full members of the Catholic Church, in communion with the Successor of St Peter, and with all other members of the Catholic Church: whatever else had happened at our Anglican confirmations, it was not that. 

The topic of ordination is a difficult one for a layman to comment on.  However, my understanding is that the very same approach is taken.  Some Catholic bishops ordaining former Anglican clergy encourage them to mark the date of their ordination as Anglican priests as their anniversary of ordination, and to mark the date of their being ordained as Catholic priests as the date when, quite simply, they became priests in the Catholic Church.  The ordination service, just as it has since the 1990s, includes a special prayer of thanksgiving for the clergyman's previous ministry in the Church of England.  Incoming clergy are not sent off to seminary for years before being set free, they operate at once, with a tailored programme of ongoing formation.

So there is no denial that God's grace operated in and for Ordinariate clergy and laity during their Anglican years.  What there is, is a strong desire to bring those gifts into the Catholic Church, that "all might be one".

Despite all the above, some continue to cry "Apostolicae Curae, Apostolicae Curae".  Not just ultra-zealous traditionalist Catholics who might make even the SSPX blush (NB, even Bishop Fellay, Superior General of the SSPX, thinks bringing Anglicans into unity with Rome is a wonderful thing and does not join that particular refrain), but also there are some Anglicans whom one might have thought would be keen on Christian Unity, who prefer to hide behind a wound alleged to have been caused by Apostolicae Curae.

To use Apostolicae Curae as a reason not to join the Ordinariate is to understand neither Apostolicae Curae nor the Ordinariate.  The Church of England countered Apostolicae Curae with Saepius Officio, but more importantly took steps to resolve the issues raised by Apostolicae Curae by implementing the "Dutch Touch", and through that mechanism and some good record keeping, it was possible for Monsignor Graham Leonard to be ordained conditionally.  So the Church of England itself clearly thought that there were things it could change in order to render Apostolicae Curae itself null and void in respect of the future.

Would the answer to the questions raised in Apostolicae Curae be the same if they were posed today?  Who knows, but it's not impossible at all.  The doubt about Anglican orders was shifting to being about whether they really were invalid rather than about whether they were valid, but rumours that the subject was to be re-examined in the 1970s and 1980s swiftly came to an end when the Church of England changed its own approach to the importance of unity as regards Holy Order in the 1990s.

Isn't that exactly the point though?  Who wants doubt about orders, about sacraments?  Who wants to have to look up directories of "sound" parishes where it's "safe" to go, isn't that about as uncatholic an ecclesiology as one can find?  Who wants to be a smaller and smaller part of an institution that perceives you as more and more extreme, more and more troublesome?  Those who have joined the Ordinariate have done so because they answered a call to Unity, but also because they actively want and are attracted to there being no doubt about these things.

Since I wanted to be part of that, I accepted that I needed to assent to the same things as everyone else who is a part of it, and that I needed to take part in the same rites to get there.  I had no interest in arguing why something I did many years ago, out of communion with Rome (indeed through an Anglican bishop of a very protestant variety, not that that matters) was or was not enough to admit me into the same communion as those who have received chrismation at the hands of a Catholic priest in communion with Rome. 

By way of comparison, no clergyman can seriously think that all they have to do in order to be able to say mass at the Brompton Oratory or at Westminster Cathedral is to say that their Ordinary is no longer Richard Chartres, but it is Vincent Nicholls or Keith Newton, as if it were a minor procedural matter of changing your line manager.  Everyone knows there is something missing there.  Anglican ordinations were perfect for Anglican life, but in the Catholic Church, like every other Catholic priest, ordination must be carried out by a Catholic bishop : why would it be fair to leave the slightest whiff of doubt about orders in the minds of the congregation? 

What we are all after is sacramental certainty, sacramental assurance.  That comes through Unity with Rome.  All the fuss over the past 30 plus years in General Synod has been about what the changes would do to Unity and what the changes would do to sacramental assurance.  Why allow the slightest trace of that to persist?  Doubt over all this, and moreover ever-increasing doubt, is one element of Anglican Patrimony that  nobody wants.

The Ordinariate is about Unity and sacramental assurance.  However, it is also about recognising the Anglican Patrimony, the gifts, the abilities, the faith, the learning, the pastoral strengths, the music, the approach to liturgy, the relationship with the wider community, the philosophy and so many other things that are inherent in the best of Anglicanism, and finding a way to bring those into the Catholic Church.

Doesn't this recent letter say exactly that?

The Ordinariate is not about denying one's past, denying that one was an Anglican, denying that one retains strong Anglican characteristics.  Not at all.  Once a decision was made to leave, we were all encouraged to do so in an orderly fashion, minimising disruption, and it was made very clear that there was no panic to leave, because no-one was asking us to deny what was then the present, what had nourished us for so many years : we were being asked about our views of the Catholic future, not about what we thought or didn't think about the Church of England.

No-one suggests a move is easy, and we have referred before to how this caused great agonies for Dr Eric Mascall and many others, but a fair appraisal of a possible move is not helped by an absolutely and utterly mistaken belief that Rome sets past existence and ministry at naught.

A Perfect Setting

In much of the internet traffic we have spotted encouraging people to attend the Ordinariate's "first birthday party", taking the form of Solemn Evensong, Procession of the Blessed Sacrament and Benediction at St James's, Spanish Place this Sunday (15th January) at 5pm, we have noted a good number of comments about how lovely St James's is.  You would hardly expect us to disagree: it is indeed a spectacular and most lovely place in which to attend mass. 

However, as those in the Ordinariate are by definition new Catholics, it is perfectly understandable that the "landmark" Catholic parish buildings in London are not as widely known to us as perhap the "shrine churches" of London Anglo-Catholicism are.  We are all still learning our way around (even those of us who attended mass at Catholic churches on more than a few occasions before joining the Ordinariate).  With that in mind, it seems a good idea to post a youtube video that shows the singing of the Veni Creator Spiritus at St James's on New Year's Day 2011. 



This footage shows very clearly the stunning sanctuary, and gives some idea of what awaits those of you who are planning to be with us in Central London on Sunday to share in this great occasion. 

You can find out much more about the history and architecture of St James's on the parish website, where there are also some rather good photos.  Fr Ed Tomlinson has also posted a good picture here, clearly taken from a similar position in church to the video included above. 

You will also find a couple of "exclusive to this blog" (well, taken by my shaky hand) photos in this blogpost on Remembrance Sunday, and in this blogpost on the subject of the parish procession on the Assumption.  High up on the right hand side of this blog's sidebar, there is a photo of St James's taken as we celebrated St James's day 2011 with the Papal Nuncio, Archbishop Mennini, as Celebrant and Homilist.  Finally, for those who haven't seen the pictures already, a Christmas blogpost showed a couple of photos that I took of the external crib at St James's. 

There are many reasons why we hope that Sunday's celebration will be a momentous event, and why we hope that many people will be there to give thanks for the Holy Father's initiative in allowing the creation of the Personal Ordinariate of Our Lady of Walsingham.  We also hope that there will be so many reasons encouraging you all to attend that none will be able to resist : the opportunity to celebrate and to give thanks; the opportunity to be among other Ordinariate friends; the opportunity to be among other Catholics and among Anglicans who wish the Ordinariate well; the opportunity to enjoy the fine Anglican Patrimony of Evensong; the opportunity to hear our Ordinary, Monsignor Newton, speak to us on this great day, and to see him give Benediction; the opportunity to hear a fine choir sing some fine music and.......... (hence the blogpost) the opportunity to do all the above in such a fine and inspirational building.

See you on Sunday.

An Idea Whose Time Has Come

We have previously mentioned Dr William Oddie's reflections in his marvellous book The Roman Option that an Ordinariate in the UK might well have come about in the 1990s.  If he is right, and certainly his writing is very convincing, then perhaps that might have smoothed the Tiber crossing for some, but our feeling is more and more that the way things have worked out is by no means an inferior outcome. 

The turn of the year is a natural time for this kind of reflection (both the end of the liturgical year and the end of the calendar year), but so too is the upcoming first "birthday" of the Ordinariate of Our Lady of Walsingham.  Preparations for the great day continue, and we are pleased to note multiple blogposts by Fr Edwin Barnes and Fr Ed Tomlinson talking of plans for their groups to join us on the big day, and we can tell from acceptances being received on the Facebook event set up to advertise the 15th that people are putting the date in their diary.

Thinking of these anniversary celebrations has brought home just how much we feel that there is indeed something to celebrate, not just something to mark or to note, but in fact something that we truly feel like celebrating with joy and thanksgiving.  There have been adjustments to make of course, not least losing such frequent contact with many very good friends from St Mary's Bourne Street, but none of our little Ordinariate group feels the slightest regret at our decision to become Catholics. 

The timing of the birth of the Ordinariate was perfect for us.  Of course we sometimes wonder, with the great benefit of hindsight, how it was that we didn't make the leap earlier, but frankly it doesn't matter.  The Ordinariate came into existence at precisely the time when we felt that our situations were starting to become untenable : the huge sense of welcome present in Westminster Cathedral on 15 January 2011 (at the ordination as Catholic priests of our three monsignori) was precisely the right thing to set us on our way.

A truly excellent article by Geoffrey Kirk in the latest edition of New Directions, and brought to our attention by the Ordinariate Portal talks of why it is that those Anglo-Catholics still trying to live out the Catholic Faith in the Church of England might also consider that the solution that the Ordinariate provides has arrived at precisely the right time for them. 

In our previous post Denial Ain't Just a River in Egypt we talked about some of the same group of people that Geoffrey Kirk considered.  There are those who do not (or in some cases who wilfully refuse to) see the clear logic of the case Dr Kirk presents.  However, our thoughts should most of all be for those who find themselves very confused by what is happening around them, who see the difficulties facing their beloved Church of England, and yet who do not feel that the Catholic Church (whether through the Ordinariate or otherwise) is right for them at the moment.  Those people are in a very tricky situation, and they fully deserve our prayers and best wishes.  We can only hope that the joy with which we feel the anniversary of the Ordinariate's existence should be marked will be a sign to them that there is a solution, and that there are people who are more than willing to help show them the clear benefits of accepting it. 

For all this discussion of now being the right time for the Ordinariate, there are nonetheless those who continue to want to knock the Ordinariate.  In the same earlier blogpost we talked of various groups of people who are not yet sure of what the Ordinariate is about, and we acknowledged a continuing obligation on the part of all of us in the Ordinariate to explain ourselves to our fellow Catholics and to interested Anglicans.  However, we also talked of those who are not belittling the Ordinariate out of unfamiliarity or ignorance, but out of a deliberate desire to be dismissive. 

For example, there are those who argue that being made up of around 60 clergy and around 1000 laity makes the Ordinariate of Our Lady of Walsingham very small.  Another c.20 clergy and another c.200-300 laity entering the Ordinariate this year doesn't seem to cause them to change their opinion on this.  The idea that if the Church of England's General Synod goes the way that most expect it to in February, there might well be one or two more Ordinariate joiners seems to fall on equally deaf ears.  True, even the most ardent fan of the Ordinariate would have to concede that these figures are not Pentecostalist in scale, but you have to be pretty obstinate to argue that this is not a significant shift.   With the obvious exception of the years following 1992-1993, how many other times in living memory has there been a shift on this scale between the Church of England and the Catholic Church in this country, with the realistic hope of more to follow? 

Others criticise the Ordinariate for not being a single homogeneous entity, with disparities between its constituent groups (though it isn't easy to see how those in the Church of England can say such things with a straight face).  It is fair to say that the groups are in many varied situations, but it seems ludicrous to suggest that this is a sign of failure or insignificance. Some groups are smaller than others; most have their own masses while the members of other groups attend parish mass with their new Catholic brothers and sisters; some are geographically in a diocese which is more overtly supportive to the growth of the Ordinariate than others; there are more groups in the south than in the north.  Yet, to this list of differences, my response would be "So what?"  There is one thing that is far more important than all these differences, and that is that all those who have joined the Ordinariate have followed our convictions and have become Catholics, by means of a structure put in place by the Holy Father, specifically recognising that we do not join with nothing, that we have years of sound teaching, sound tradition and sound faith behind us, and that we might even have something useful to bring into the Catholic Church.

The time had come for us, just as it has for many ex-Anglicans over the centuries (not just in the period following 1992-1993), and just as it will for many others who wish to avail themselves of the provisions of Anglicanorum Coetibus and come into the full communion of the Catholic Church.  The Ordinariate was there to welcome us into the fold, and it behoves all of us to do our best to ensure that anyone else who might consider joining the Catholic Church is aware of the benefits that working towards Christian Unity by being a part of the Ordinariate might bring. 

The fruits of Anglicanorum Coetibus are not limited to this country.  This is no flash in the pan, no phenomenon that will drift away quietly after the first people joining the English Ordinariate have quietened down.  We would like to congratulate Fr Jeffrey Steenson on the announcement of his appointment as Ordinary of the Ordinariate of the Chair of St Peter, the Ordinariate that will welcome former Anglicans into the Catholic Church in North America, in the same way as the Ordinariate of Our Lady of Walsingham does here.  What an excellent name for this second Ordinariate formed under Anglicanorum Coetibus, with its link both to the relic enshrined so prominently at St Peter's in Rome and to the feast day that starts the annual Week of Christian Unity. 

The establishment of this North American Ordinariate is also a source of great joy, as will be the establishment of the Australian Ordinariate later this year. 

Let us all make every effort to display that sense of joy and thanksgiving by being present at St James's for Solemn Evensong, Procession of the Blessed Sacrament and Benediction on the 15th January.  The time for the Ordinariate is indeed now, as is the time to celebrate its first year of existence, and the birth of sister Ordinariates in North America and Australia.

A Principal Church for the Ordinariate

It was after coming home last night from having attended the 5.30pm Sung Mass at Westminster Cathedral, the "mother church" of the diocese in which our Ordinariate Group is based, that I happened upon the Ordinariate Portal's news update on Facebook that some comments by Archbishop Vincent Nichols on the subject of the Ordinariate and a possible "principal church" for it had been reported on the Ordinariate Portal's website.

The Mass itself had been very good.  The usual dignified style, a stirring hymn to kick things off (Hail to the Lord's Anointed, the same Advent hymn discussed by Monsignor Andrew Burnham on the Oxford Ordinariate blog), the plainsong to Mass XVIII sung congregationally, and a good homily on happiness (we are all obsessed by trying to find it, perhaps prayer and spirituality are very effective ways to get nearer to it, Gaudete!).   It was a little more restrained, all in all, than the Beethoven in C mass setting that resounded around St James's yesterday morning, but there is a place for everything.

Although I couldn't place him at the time, I now realise that the celebrant and homilist was Fr Alexander Masters, the Precentor of Westminster Cathedral, who sang so beautifully for the recent Radio 3 live broadcast of the Requiem Mass for All Souls' Day.  You can find a little information on Fr Masters here, but the reason I recognised him in the end is that his identical twin brother was at University with me.

A couple of photos from last night are shown below.  I am very pleased with the first one, a rare example of my taking a reasonably good picture, whereas the second is of note only because it shows the Cathedral High Altar with the rose pink altar frontal appropriate to Gaudete Sunday.

One can imagine that the subject of a principal church for the Ordinariate is something that the Archbishop of Westminster is asked about quite frequently.  It is also, no doubt, a question that is addressed by and put to Monsignor Newton fairly often (the topic cropped up in the meeting described here, and is covered at the end of Monsignor Newton's long address described in the 2 October 2011 post over at the Catholic League blog.

From our discussions with other Catholics, both members and non-members of the Ordinariate, we are aware that there is some strength of feeling on this. 

There are those who see the establishment of the principal church as being likely to add definition to the Ordinariate, and thereby to add to its appeal to former Anglicans.  They see it as a key part of the mission of the Ordinariate.  They note that although the Ordinariate is not, by any means, awash with cash, the hard work of the Friends of the Ordinariate in particular is starting to bear fruit.  They consider that the Holy Father's intention is that the Ordinariate must have a principal church, and that we should press ahead with it. 

The ever-interesting and ever-forthright Damian Thompson put it like this recently.  He wonders if the Bishops of England and Wales are doing all that they could be.  The Catholic Herald also expressed a similar view in a recent editorial.  It is certainly hard to detect a sense of driving urgency and enthusiasm in the reported words of the Archbishop of Westminster on this topic, but is the obvious caution of the Bishops' Conference really such a totally bad thing?

The counterargument to the admirable drive to find a principle church asap is far from totally watertight, but it does contain a few points that cannot be swept aside without any thought.  I do not suggest that the obstacles are insurmountable, far from it, and indeed the courage that Damian Thompson and the Catholic Herald call for might help overcome them, but they do most certainly exist and will need to be dealt with. 

First, there is the question of the building.  There is certainly a small number of vacant or little used Catholic churches in London, but the list is not endless.  One imagines that the Bishops' Conference would be wary of proposing something in too poor a condition, or too far out of the way, for fear of appearing to be trying to fob the Ordinariate off, or of appearing to be trying to rid themselves of something no longer wanted rather than offering something of value to assist a personal project of the Holy Father.  Equally, as indeed hinted at by Archbishop Nichols, the Ordinariate would probably not want to take on the financial burden of a building in a state of considerable disrepair.  A couple of months ago, we put up a blogpost covering our thoughts on the support given by the Bishops of England and Wales.   Whether or not there is room for greater levels of wholehearted support for the Holy Father's intentions for the Ordinariate in some quarters there, we know for sure that the Anglican Diocese of London is not going to offer any space whatsoever.  "Why should they?" some ask : and that does indeed seem to be the attitude of Dr Chartres. 

Second, there is the question of attendance.  There are members of the Ordinariate in Central London, and some of them, with other ordinariate members and some interested Anglicans, would come together to build a congregation for a principal church.  There would of course also be other Catholics, both those interested specifically in the Ordinariate (perhaps being former Anglicans themselves) and those who happen to live or work in the area.  Any Catholic church in Central London benefits from there being a significant core Catholic population.  Even with all this combined, which would be more than the average Church of England parish in Central London could muster, would it be enough?  Nobody wants to set up a principal church that ends up, even in the early stages of its life, like the sad but familiar spectacle of a dying Anglo-Catholic shrine with more people in the sanctuary than in the nave. 

Third there is the question of funding.  Very simply, as Archbishop Nichols asked, has the Ordinariate reached a position where this can be paid for?  We are certainly at the stage where it is right not to be too gung-ho, but we are also at the stage where we are genuinely able to begin explore possibilities with a realistic expectation of being able to implement them, if it seems appropriate.

So where does this leave us?   It seems that the cautious approach is going to continue, and we can only guess the extent to which the possibilities of finding somewhere in the immediate future are being actively explored.  We hope that they are being explored, and that if they don't make sense they will be rejected (there is no need to go for the first thing that comes along), and that if they do, people will start doing some soul-searching and some number-crunching, and will have the courage called for by Damian Thompson and the Catholic Herald. 

One further thought.  Although his remark in no way diminishes the imperative of establishing a principal church in the right way at the right time and in the right place, Archbishop Nichols is absolutely right in our case at least to say that, for now, we are more than happy in our diocesan church. St James's is a wonderful place, especially for former Anglicans (all the parish clergy are former Anglicans, though not members of the Ordinariate (perhaps some honorary memberships should be handed out?)). 

That rather flippant reflection leads to a more serious one : the Oratorians, the Jesuits and others run parishes throughout the land, the Ordinariate runs the quasi-parish of St Anselm's Pembury (the Tunbridge Wells Ordinariate Group) : why might not the Ordinariate do the same thing for its principal church in London?  Perhaps the anxiety about the funding of a principal church comes from the assumption that it might be Ordinariate only, or at least largely Ordinariate only, with a few local and visiting Catholics from elsewhere to make up the numbers.  I don't think that that needs to be the case. 

Not everyone at the London Oratory is an Oratorian, and not everyone at Farm Street is a Jesuit.  For that matter, not everyone at St Anselm's in Pembury is a member of the Ordinariate.  What they are is all Catholics, just like everyone around me at Westminster Cathedral last night.

Deacon Bradley and the Gateway to the South

A blog like this needs to have several categories of posts if it is to stand a chance of keeping people interested.  One of our various categories describes our reactions, as new members of the Catholic Church, to our increasing awareness of being part of a very large "organisation", both in overall terms and in the specifics of parish and Ordinariate life.  In terms of the general, our October post entitled the Universal Church talked of a dawning consciousness of the global scale of the Catholic Church.  At a more local level, our blogpost on All Saints' Day talked about a most enjoyable visit to Holy Apostles, Pimlico.

Yesterday, I took the opportunity, following the kind invitation of James Bradley, to attend mass at the parish of the Holy Ghost in Balham, where James is parish Deacon.  James is a Deacon in the Ordinariate, and a friend of the Marylebone Ordinariate Group (having kindly deaconed our Reception Mass on September 3rd).  He is also a Deacon of some very spectacular international renown, having sung the Gospel in front of the Holy Father, countless Cardinals, Archishops, Bishops and Priests, and of a congregation far in excess of one million at the recent World Youth Day celebrations in Madrid.

Arriving in Nightingale Square, SW12, I was greeted by a sight that is now very familiar.  Catholic parishes usually have a series of masses each Sunday morning, often meaning that as the congregation from one mass files out, the congregation for the next mass is beginning to arrive.  This is something I had witnessed as an Anglican only during my days living in Hong Kong, where the Anglican Cathedral had the similar dual properties of a busy timetable and high attendance levels.  It was not something that I had previously encountered in the Church of England.

Since the often-maligned Victoria and Northern Lines had sped me down from Pimlico to Balham in unbelievably quick time (barely longer than it would have taken me to get to St James's), I was able to take the opportunity to wander around the square a little before mass, and to take the photo below, before finally approaching the church.  If you look very carefully in this photo by zooming and with your magnifying glass, you will see James in his purple dalmatic, right at the back, talking with a parishioner.

James greeted me at the door, helped me find the right selection of books and cards, and pointed me into the church itself.  Still not having the necessary brazen nature for papparazo duties, I managed only one photo of the interior of the church, the grainy result of which can be seen below.  Other photos are of course available by perusing the parish's own website.

I will confess that I had done a little preparation before my visit.  Years of Anglo-Catholic training had taught me to be very careful when stepping away from familar territory, you never know what you might find when away from home.  Yet, this caution was, as in the case of my visit to Holy Apostles Pimlico, shown to be utterly unnecessary.  In any event, the information I had read beforehand was extremely positive.  I had come across an article by Joanna Bogle entitled London's Balham parish, 'an icon of liturgical hope', which made me very much look forward to the Mass, despite my usual pathetic and despicable Central Londoner's attitude of wariness about crossing the river or going outside the Circle Line.

The Joanna Bogle article proved to describe a scene virtually identical to the one I found, as this extract explains :

Parish music director is Jeremy de Satge......  At Balham, there is a parish choir that sings Latin plainchant, and lovely settings of the Introit verse in Latin and English. The congregation has been taught some Mass settings and now large numbers of them join in, too.

The choir meets weekly to practise. It is made up of volunteers, many of whom do not read music. They are amateurs in the best sense of the word - people who love what they are doing.

Add to this a dignified sanctuary, a glittering new tabernacle in gold, marble floors that shine, a generous array of candles in tall silver candlesticks, and priests who celebrate the liturgy with love - and you have something that builds up the parish numbers, and attracts people from farther afield too.....

.....Is all this difficult? It seems not - although goodwill and energy are required. Jeremy de Satge is a convert- he joined the Church aged 18, back in the late 1970s, after a childhood spent singing in Anglican church and cathedral choirs. As a Catholic, he came to know and love the music and liturgy at London's Brompton Oratory and this was partly what inspired him to see what he could achieve at parish level.

Of course, commitment and encouragement from the parish priest are essential. Father Stephen Langridge, parish priest at Balham, makes no secret of wanting the best for God - a church that is a true place of prayer, a devout and enthusiastic congregation, a parish where the children are well instructed and the Faith is taught and honoured. Is it just a coincidence that confession is widely promoted? Confessions are heard regularly, including on Sundays, and the subject is mentioned frequently from the pulpit. 

I noticed that the church was busy, with a preponderance at the front of families with children, and elsewhere a remarkably healthy mix of men and women of all ages. Mass started with the sound of a bell, the choir beginning the plainchant introit in Latin, and a long procession entering from the sacristy.   The altar was censed (I noted the use of the so-called "Benedictine arrangement", with a cross standing in the middle of the altar), and we set to work using the new translation, which seemed already to have settled in very nicely with the congregation. 

After some more chant from the choir and some very well executed readings by a member of the congregation, I had the chance once again to hear Deacon Bradley singing the Gospel.  Then, we had the reason for his invitation, a homily that touched on the Ordinariate, what its place was, what its purpose was, and what its genesis had been.   This is part of the mission of the Ordinariate as mentioned in our blogpost yesterday, to introduce ourselves and to explain the purpose of the Ordinariate to the wider Catholic community. 

James's excellent homily may well be appearing elsewhere on the internet soon, and if it does, we will provide a link to it here.  Suffice it for now to say that I could very easily identify personally with much of what he said: life in Oxford and Sevenoaks, studying music at university, leaving behind Anglican years of a sound music tradition and catholic practice, and finally coming into the full communion of the Catholic Church this year.  The call to unity, as Our Lord had willed on the night that he was betrayed, was the driving force both behind the Holy Father's invitation in Anglicanorum coetibus, and behind the impetus that causes Anglicans to leave behind what they have known and loved and to accept that invitation.  The call to unity is a clear and explicit Gospel imperative.  The Catholic Church was not receiving us as naughty, errant schoolchildren, but as Christians who sought to follow that Gospel imperative.  Refusing Anglicanorum coetibus was not only resisting the call to unity, but actively blocking it. 

The homily talked of that great hymn, O Thou who at Thy Eucharist didst pray (which we sang later as a communion hymn) as a prayer very much connected with concepts behind the Ordinariate, especially the verse :

We pray Thee too for wanderers from thy fold;
O bring them back, good Shepherd of the sheep,
back to the faith which saints believed of old,
back to the Church which still that faith doth keep;
soon may we all one Bread, one Body be,
through this blest Sacrament of unity.

James explained that the Ordinariate had around 1000 lay members and around 60 clergy (with more in both categories planning to join in 2012), but as yet no churches and little money.  Members of the congregation were invited to discuss the Catholic Church and the Ordinariate with their Anglican friends, so that the human face of the Church can shine through.    As to financial support, another friend of the Marylebone Ordinariate Group, Peter Sefton-Williams, from the Friends of the Ordinariate, was present, and with James handed out leaflets about the work of the Ordinariate and the Friends of the Ordinariate after Mass.  We understand some donations were received, and a number of people have approached James about exploring the possibility of joining the Ordinariate.

After the homily and some sung intercessions, I was delighted to hear the Roman Canon, Eucharistic Prayer I, in use.  Although always dignified (not least the sonorous gong at the consecration), we moved quickly and efficiently through, and before long it was time to receive the sacrament, which a very sizeable proportion of people did on their knees, despite the lack of an altar rail.  A chance to sing Rorate Coeli in Latin followed (I had only sung it in English before, and so, despite having heard it in Latin previously, I was beaten to this achievement by a friend from Hong Kong.) 

We had various parish notices, including a reminder for parents to get references for applications to the Holy Ghost parish school, and a young chap called Peter then addressed the congregation in a very impressive and confident (and concise) fashion on youth group activities: it was all done efficiently though, and before long Deacon Bradley was inviting us to bow our heads for the blessing.

People might think they could accuse someone whose experience of the Catholic Church is mostly based around St James's Spanish Place, with some knowledge of the London Oratory, the Oxford Oratory and Westminster Cathedral of not having had the widest possible experience of the Catholic Church.  Perhaps so, but there is a clear answer to that superficial criticism: whenever I have found myself away from what critics might term my "comfort zone", I have always been very happy with what I have found, be that in France, Scotland, Kent, Pimlico or indeed Balham. 

The point is that, whatever the music, whatever the vintage of the vestments, whatever the particular Eucharistic Prayer employed, whatever the location, whether in Latin or the new English translation, the Catholic Church is the Catholic Church, and the Mass is the Mass, and all is in communion with the Holy Father.  That is one of the great joys of having becoming a Catholic, and does not depend in any way whatsoever on the Central London privilege of having access to some of the most well known Catholic places of worship in this country

Let us give thanks to God for the work of the parish of the Holy Ghost in Balham, and for the Ordinariate.  May their impressive achievements and ongoing efforts continue to bring great benefits to the people of that part of London.

HE Cardinal Levada supporting the Ordinariate

In our post on this blog yesterday, we referred to the reception being held last night in the Archbishop of Westminster's throne room, at which His Eminence Cardinal Levada formally launched the Friends of the Ordinariate.

Photos of the event have now started to appear on the internet.  You can find the Catholic Church's Flickr photostream of this event here.

Two of the best known British Catholic bloggers have also posted short reports and some photos on their highly-to-be-recommended blogs.   Here is Fr Ray Blake of St Mary Magdalen, Brighton on the reception.  The first to post photos was Fr Tim Finigan, at his Hermeneutic of Continuity blog.

The eagle-eyed amongst you will spot that one of the members of the Marylebone Ordinariate Group can be seen in the middle of one of Fr Finigan's photos.

Do please consider making a donation to the Friends of the Ordinariate, thereby directly helping the implementation of the Holy Father's generous Apostolic Constitution, Anglicanorum Coetibus.

For more background on the Ordinariate, provided by Monsignor Keith Newton in conversation with Ruth Gledhill, do watch the video below.  Monsignor Newton talks of his own spiritual journey in thie film, in which, of particular interest to the members of the Marylebone Ordinariate Group, he mentions St Mary's Bourne St, Eric Mascall and Brian Horne.

Friends of the Ordinariate, Cardinal Levada and St Wenceslaus

As mentioned elsewhere on the web, including in the Archbishop of Westminster's online diary and in several blogs, this evening, His Eminence Cardinal Levada will be present at an event held in the Archbishop of Westminster's Throne Room to boost and to launch formally the recently-created Friends of the Ordinariate.  Let us pray for the success of this event.  It is off to a good start, as it has become one of the hottest invitations in town - we must hope that those attending are inspired to dig deeply into their pockets to support this excellent cause, and to inspire others to do the same.

You can read about the work of the Friends of the Ordinariate here and here.

Please consider whether you can make a financial contribution of some kind to Friends of the Ordinariate, thereby supporting the work of the Ordinariate and helping directly to implement the plans of the Holy Father in his care for this country. 

Forms to set up a standing order and gift aid contributions can be found here, as well as bank details if you would like to make a direct transfer.

Today we commemorate St Wenceslaus, Duke of Bohemia, well known of course for a certain Christmas carol, but also revered as the Patron Saint of the Czech Republic (today is the National Day of the Czech Republic), and a martyr, killed on his way to church, who accepted his fate without a struggle, and who in his last words forgave those who had attacked him.

To mark today's Saint, here is a piece of baroque music from his homeland, the mammoth setting of the Te Deum by Jan Dismas Zelenka.  Although very long, the piece is a good showcase for Zelenka's skill for using many different styles, and indeed some sections are full of little surprises.



St Wenceslaus, pray for us.