As Bishops convert, Vatican moving on plan to welcome Anglican

From Zenit - Today 12th November 2010
Vatican City, November 10 (CNA/EWTN News) .- Just weeks after a papal pilgrimage to England, the announcement that five Anglican bishops plan to resign by year's end and join the Catholic Church is setting wheels in motion at the Vatican.

Anglo Catholic - High Mass

The Nov. 8 announcement seems to have caught Vatican officials by surprise. And the question of just how these bishops and other former members of the Church of England will enter the Catholic Church has quickly become an important topic of discussion inside the Vatican.
The bishops — Andrew Burnham of Ebbsfleet, Keith Newton of Richborough, and John Broadhurst of Fulham, along with retired bishops Edwin Barnes and David Silk — cited Pope Benedict XVI's "generous" invitation last year to Anglicans who are seeking "full communion" with the Catholic Church.

In Nov. 2009, the Pope issued the invitation in an apostolic constitution, "Anglicanorum Coetibus." The document proposed that former Anglicans could enter into "full communion" with the Church as members of specially-tailored jurisdictions, or "personal ordinariates."

According to the Pope's plan, these jurisdictions would be under the authority of local Catholic bishops, but members could maintain their "liturgical, spiritual and pastoral traditions," including the traditional permission for priests to be married.

With the five bishops' announcement, eyes are now on the Vatican's Congregation for the Doctrine of the Faith, which has yet to provide details on the final shape these ordinariates, might take.

But a timetable does seem to be on the horizon. The doctrine office's head, Cardinal William Levada, will be leading a special closed-door discussion of the matter with the College of Cardinals on Nov. 19.

One of the resigning bishops, Bishop John Broadhurst, told CNA that his decision to leave the Church of England came after many years of hoping that the Anglicans would move closer to Rome.

Instead, he said, Anglicans have distanced themselves further by embracing such radical departures from Christian tradition as permitting women bishops and blessing homosexual unions.

But Bishop Broadhurst, who has been a priest for 40 years and heads the traditionalist group, Forward in Faith, said disaffection with Anglicanism did not lead to his decision.

As one who "believed in unity with the Catholic Church for a very long time," he said, "I don't think I can say no to it. It's as straight forward as that. You can't become a Catholic because you don't like being something else. That's not where we are, any of us."

The difficulties facing Anglicanism, he said, have less to do with issues such as gay clergy or women bishops.

"The problem with Anglicanism is the nature of authority — we have no proper concept of authority so decisions are made that tear us apart," he said.

In their joint letter of resignation, the five bishops said they were "distressed by developments … in Anglicanism which we believe to be incompatible with the historic vocation of Anglicanism and the tradition of the Church for nearly two thousand years."

They said Pope Benedict's invitation was "a generous response" to distressed Anglicans and "a bold, new ecumenical instrument in the search for the unity of Christians. … It is a unity, we believe, which is possible only in eucharistic communion with the successor of St Peter."

Bishop Broadhurst said there remains a debate in more traditional Anglican parishes in England. Priests and lay people alike are contemplating their next steps. "Lots of people are interested" in pursuing the Pope's invitation, he said.

Auxiliary Bishop Alan Hopes of Westminster is the point man on the Anglican issue for the Catholic Bishops Conference of England and Wales. He said the bishops will be considering the new "personal ordinariates" in their countries during their annual meeting next week.

Vatican Radio reported Nov. 10 that the head of the English Anglicans, Archbishop of Canterbury Rowan Williams, will travel to the Vatican next week. He is to take part in celebrations of the 50th anniversary of the Pontifical Council for Promoting Christian Unity, Nov. 17.

Archbishop Williams is not scheduled to meet with the Pope. However, last year, when tensions arose after the Pope's invitation to Anglicans, Archbishop Williams did travel to Rome for a private meeting with the Pontiff.

Archbishop Williams greeted news of the five bishops' resignation with "regret." In a statement, he said: "We wish them well in this next stage of their service to the Church." he said.

Whatever shape the ordinariate takes, for now, they are interested in having a good relationship with English Catholic hierarchy and maintaining their friendship with the Anglican Church, Bishop Broadhurst said.

He compared it to a failed marriage in which the spouses "break up." Some "are nasty," while in others "people manage to be decent to each other. Well, I hope as Christians that we can be respectful."

"I really do think that it's got to work, but it's a sensitive situation both within the Church of England and in the Catholic Church," he concluded.

Msgr. Marc Langham of the Vatican's Pontifical Council for Promoting Christian Unity, told CNA that the new Anglican jurisdictions may produce some unexpected fallout in Catholic-Anglican relations.

"It perhaps will mean that there will no longer be a voice within Anglicanism ... speaking in defense of that relationship with the Roman Catholic Church," he said.

Pope Benedict has repeatedly said that he has no interest in encouraging the further splintering of the Anglican communion, Msgr. Langham said.

As for the unprecedented question of ordinariates, Msgr. Langham said that the interested Anglicans he has spoken with "really want to wait and see what the ordinariate looks like."

Questions such as "how it will work, how it will run, how it will be financed, what it's relationship will be to the local Catholic community" are on the top of their minds.

"Anglican ministers are going to give up a great deal before moving to this, and so I think are waiting really for a bit more information about it," he said.

The "short answer," Msgr. Langham said, is that no one knows how many people might eventually join the U.K. ordinariate.

An interesting ecumenical point for him so far in the dialogue about the creation of ordinariates is that Catholic authorities are receiving advice from their Anglican counterparts on how best to do so. This, he said, "is a great thing."

"It means that the ordinariate is helping to bridge the ecumenical divide rather than to exaggerate it."

A little break but the injustice just never stops

I have had a little break from blogging to recharge the batteries.

So much seems to be happening around the world but so little here.  Indeed, as with so many country dioceses, the drawbridge remains firmly and permanently up.

A certain dispair, at least regarding the situation in the Wollongong Diocese has set in, this was primarily due to the annual cycle of diocesan spending on useless, fruitless and pointless projects.  It doesn't get easier to take as the years go on - less people in the pews, less religious, critical shortage of priests, what's the solution throw a couple of hundred thousand at the same kind of programme that we have been pursuing for the last 40 odd years, no matter that nothing really substantial ever results.

Let us spend the capital of the past and throw caution to the wind...it never occurs to the authorities to be self reflective, perhaps these things have not really worked - could we, should we go back, NO! Never! that would be regression.  What you call regression was once known as humility, when you look for something you have lost, most people retrace their steps.  Who will be accountable for these failures for this expense - not our good bishop surelly?

Yet since the release of Summorum Pontificum a group of more than 60 people in the Macarthur (western) region of the diocese attempted to organise the celebration of the Classical Latin rite (Usus antiquior).

The Macarthur Community had a priest lined up servers sacred vessels and vestments all they needed was a key with access to a Church.  Their request to use the Parish Church at Picton/Tahmoor was refused by the Parish Priest the Rev. Fr. John Ho*.

Not surprisingly these people now largely travel an hour on Sundays to attend the Extraordinary form of the Mass (UA) outside the Diocese (mosty in the Parramatta and Sydney Dioceses).  They have given up on this diocese for now, at least until the next bishop. Does anyone really care?  What ever your view it remains a grave injustice.

One often hears it said "But there is already a Mass in diocese celebrated every second Sunday at 3pm in the afternoon why can't they attend that?"  -

• How many people do you know, that go to Mass at 3pm in the afternoon on Sundays?
• How many Catholic Priests do you know who regularly attend and assist inappropriately at noncatholic liturgies  - and are surprised that Catholic families will not attend their's or have doubts about their doctrinal orthodoxy.
• How many communities do you know where a cup of tea or (fellowship) is forbidden for fear that people might begin to organise or associate with each other.
• How many catholics do you know who are forced to attend a rite they do not like every second week. (It would not be so bad if it went both ways).
• Charity does not permit all the aspects of this situation to be raised here.

This is just the tip of the Iceberg in terms of the issues and the complexities surrounding this matter, suffice it to say that travelling out of the diocese on sundays ensures both a higher level orthodoxy and orthopraxis.

Summorum Pontificum was meant to remedy this situation;

• For pities sake let them have the Mass in their region -
• Let the doors of the Church of St Anthony in Picton, be opened to them.

If Fr Ho will not them, then let Bishop Ingham  intervene and do what is required. Is there really no room at the Inn?  No was never an option here - must the matter go to Rome?

___________________________

*Reverend Fr John Ho, Parish Priest of St Anthony's Parish, TAHMOOR has 3 Churches Mass times follow;( No question of a shortage of Churches or time slots so Fr Ho what is the problem?)

TAHMOOR
Sat Vigil 6.00pm
Sun 7.30am, 9.30am


MENAGLE
St Patrick's Church
(119 Menangle Road, Menangle)
Sun 6.00pm


PICTON
Sheil Memorial Church
(Menangle Street, Picton)
6.00pm


WEEKDAY MASSES

Tuesday: 7pm (Tahmoor)
Wednesday: 8am (Tahmoor)
Thursday: 8am (Tahmoor)
Friday: 9.30am (Picton)

CARDINAL PELL FOR ROME SOON...

His Eminence Cardinal George Pell, Archbishop of Sydney is rumoured to be heading off to Rome to take up an import post, possibly in the Congregation for Bishops.

Darling of orthodox catholics in Australia, he is nevertheless viewed by many traditional Catholics as a pragmatist and a politician. Often seen overseas sporting the Cappa Magna and celebrating the Extraordinary Form of the Mass, His Eminence was unable to accomodate the traditional catholic youth at World Youth Day with the same favour.

Some have argued that his overseas expliots, in this regard are staged to gain favour with the Roman authorities. Well, it must have worked!

The obvious question now is who will replace him?

OFFICE OF THE LITURGICAL CELEBRATIONS OF THE SUPREME PONTIFF

OFFICE OF THE LITURGICAL CELEBRATIONS OF THE SUPREME PONTIFF

INTERVIEW OF MONS. GUIDO MARINI

IN THE PERIODICAL "RADICI CRISTIANE”

N. 42 OF THE MONTH FOR MARCH 2009

Without words before the greatness and beauty of the mystery of God

by Maddalena della Somaglia

The Holy Father seems to have the liturgy as one of the basic themes of his pontificate. You, who follow him so closely, can you confirm this impression?

I would say yes. It is noteworthy that the first volume of the "opera omnia" of the Holy Father, soon to be published in Italian, is that devoted to those writings which have as their object the liturgy. In the preface to that volume, the same Joseph Ratzinger emphasizes this fact, noting that the precedence given to the liturgical writings is not accidental, but desired: in the same way as Vatican II, which first promulgated the Constitution dedicated to the Sacred Liturgy, followed by the great Constitution on the Church. [Lumen Gentium] It is in the liturgy, in fact, where the mystery of the Church is made manifest. It is understandable, then, the reason why the liturgy should be one of the basic themes of the papacy of Benedict XVI: it is in the liturgy that the renewal and reform of the Church begins.

Is there a relationship between the sacred liturgy and art and architecture? Should the call of the Pope to continuity in the liturgy be extended to art and sacred architecture?

There is certainly a vital relationship between the liturgy, sacred art and architecture. In part because sacred art and architecture, as such, must be suitable to the liturgy and its content, which finds expression in its celebration. Sacred art in its many manifestations, lives in connection with the infinite beauty of God and toward God, and should be oriented to His praise and His glory. Between liturgy, art and architecture there cannot be then, contradiction or dialectic. As a consequence, if it is necessary for a theological and historical continuity in the liturgy, this continuity should therefore also be a visible and coherent expression in sacred art and architecture.

Pope Benedict XVI recently said in an address that "society speaks with the clothes that it wears." Do you think this could apply to the liturgy?

In effect, we all speak by the clothes that we wear. Dress is a language, as is every form of external expression. The liturgy also speaks with the clothes it wears, and with all its expressive forms, which are many and rich, ever ancient and ever new. In this sense, "liturgical dress", to stay with the terminology you have used, must always be true, that is, in full harmony with the truth of the mystery celebrated. The external signs have to be in harmonious relation with the mystery of salvation in place in the rite. And, it should never be forgotten that the actual clothing of the liturgy is a clothing of sanctity: it finds expression, in fact, in the holiness of God. We are called to face this holiness, we are called to put on that holiness, realizing the fullness of participation.

In an interview with L'Osservatore Romano, you have highlighted the key changes since taking the post of Master of Papal Liturgical Celebrations. Could you recall and explain what these mean?

I was just saying that the changes to which you refer are to be understood as a sign of a development in continuity with the recent past, and I remember one in particular: the location of the cross at the centre of the altar. This positioning has the ability to express, also by external sign, proper orientation at the time of the celebration of the Eucharistic Liturgy, that the celebrant and the assembly do not look upon each other but together turn toward the Lord. Also, the unity of the altar and cross together can better show forth, together with the "banquet" aspect, the sacrificial dimension of the Mass, whose significance is always essential, I would say it springs from it, and therefore, always needs to find a visible expression in the rite.

We have noticed that the Holy Father, for some time now, always gives Holy Communion upon the tongue and kneeling. Does he want this to serve as an example for the whole Church, and an encouragement for the faithful to receive our Lord with greater devotion?

As we know the distribution of Holy Communion in the hand remains still, from a legal point of view, an exception [indult] to the universal law, granted by the Holy See to the bishops conferences who so request it. Every believer, even in the presence of an exception [indult], has the right to choose the way in which they will receive Communion. Benedict XVI, began to distribute Communion on the tongue and kneeling on the occasion of the Solemnity of Corpus Christi last year, in full consonance with the provisions of the current liturgical law, perhaps intending to emphasize a preference for this method. One can imagine the reason for this preference: it shines more light on the truth of the real presence in the Eucharist, it helps the devotion of the faithful, and it indicates more easily the sense of mystery.

The Motu Proprio "Summorum Pontificum" is presented as the most important activity in the papacy of Benedict XVI. What is your opinion?

I do not know whether it is the most important but it certainly is an important document. It is not only so because it is a very significant step towards a reconciliation within the Church, not only because it expresses the desire to arrive at a mutual enrichment between the two forms of the Roman Rite, the ordinary and extraordinary, but also because it is the precise indication, in law and liturgy, of that theological continuity which the Holy Father has presented as the only correct hermeneutic for reading and understanding of the life of the Church and, especially, of Vatican II.

What in his view the importance of silence in the liturgy and the life of the Church?

It is of fundamental importance. Silence is necessary for the life of man, because man lives in both words and silences. Silence is all the more necessary to the life of the believer who finds there a unique moment of their experience of the mystery of God. The life of the Church and the Church's liturgy cannot be exempt from this need.

Here the silence speaks of listening carefully to the Lord, to His presence and His word, and, together these express the attitude of adoration. Adoration, a necessary dimension of the liturgical action, expresses the human inability to speak words, being "speechless" before the greatness of God's mystery and beauty of His love.

The celebration of the liturgy is made up of texts, singing, music, gestures and also of silence and silences. If these were lacking or were not sufficiently emphasized, the liturgy would not be complete and would be deprived of an irreplaceable dimension of its nature.

Nowadays you hear, during the liturgical celebrations, very diverse music. What music do you think is most suitable to accompany the liturgy?

As the Holy Father Benedict XVI reminds us, and along with him the recent and past tradition of the Church, the liturgy has its own music and that is Gregorian chant, and as such, it constitutes the permanent criterion for liturgical music. As well, a permanent criterion is also the great polyphony of Catholic renaissance, which finds its highest expression in Palestrina.

Beside these irreplaceable forms of liturgical music we find many manifestations of popular song, which are very important and necessary: so long as they adhere to that permanent criterion by which song and music have a right of citizenship within the liturgy, to the extent that they spring from prayer and lead to prayer, thus allowing genuine participation in the mystery celebrated.