Special Report: Five Myths about the Pope’s Anglican Ordinariates
is now the Supreme Pontiff of the Holy Catholic Church, I doubt that he is prepping everyone for a change in clerical celibacy. Moreover, convert clergy from Anglicanism will be re-ordained, since Rome does not accept the validity of Anglican ordination.
Myth #3 Rome has reconciled itself to the Protestant Reformation
This myth is based on the liturgical norms accepted by Rome for use by Anglican converts. It goes like this: the Anglican Book of Common Prayer is a book of Protestant worship. Rome is now allowing use of its liturgies; therefore, Rome has capitulated to Protestantism. This argument fails to mention that then-Cardinal Ratzinger heavily oversaw the production of the Book of Divine Worship—the approved set of liturgies for Anglican convert parishes. Protestant elements were expunged (e.g. Thomas Cranmer’s consecration prayer), and good elements were retained. The Book of Divine Worship is a “sanitized” version of the Book of Common Prayer, and I suspect that future revisions will be even more traditional in their formulas.
Myth #4 The Anglican Personal Ordinariates will be like Opus Dei (or it will be like the Eastern Catholic Churches)
In canon law, Opus Dei is constituted as a personal prelature. A personal prelature is headed by a prelate (Bishop Javier Echevarria in the case of Opus Dei) and it does not have geographic limits (unlike a local diocese which does have geographic limits), but includes persons who are associated—this is why it's called “personal.” Moreover, it envelops both clergy and laity. It's not a religious “order” because it has a lay element.
A personal ordinariate, on the other hand, is similar but different. It is headed by an ordinary (who can be either a bishop or priest). It too is “personal” meaning that it does not have geographic boundaries like a diocese does. It can also include both clergy and laity like a personal prelature. A personal ordinariate differs from a personal prelature in that an ordinariate is reckoned as a “particular church.” This means that these Anglican ordinariates will not be a ritual churches like the Eastern Catholic Churches (e.g. Maronite or Melkite). The Anglican personal ordinariates will remain under the Roman Rite as expression of its liturgical diversity.
Myth #5 We already know everything about the Anglican personal ordinariates
We do not know much at all about the Anglican personal ordinarates. All we have is the press release from the Congregation for the Doctrine of the Faith. Here’s really all we know at this juncture: 1) The Pope wants this to happen fast; 2) The Pope is issuing an Apostolic Constitution soon; 3) The Apostolic Constitution will establish the canonical structure of personal ordinariates; 4) The Pope wishes to continue to allow married convert-clergy to serve as priests; 5) The Pope values the “Anglican patrimony” of music, liturgy, reverence, and architecture. This sums up about all we can know at this point.
Here is what we do not know. First, is this a permanent or temporary solution to an ecumenical problem. Will the ordinariates be a ten year, twenty year, or one hundred year project? Related to this question is the concern for how future clergy would be educated and ordained. Would the seminarians training for the ordinariate attend a designated seminary? Moreover, who will serve as the “ordinaries” of the ordinariates if married priests cannot be bishops? Will former Anglican bishops be the first ones considered by the Holy See? What will happen to the current Anglican Use Catholic parishes? Will they be rolled into the new arrangement? And of particular interest to Anglicans, what will the liturgical norms look like? Can the current Book of Divine Worship be revised? The answers to these and other questions await the publication of the actual Apostolic Constitution.
This move by the Holy Father is simply a continuation of his work with Anglicans in the 1980s and 1990s. He understands them, and he is responding to them. We do not even know how many Anglicans will respond to the ordinariate proposal. It could be giant wave of world-wide conversions…or a trickle. Let us pray for the tidal wave.
As a former Anglican priest myself, I am profoundly grateful for our Holy Father’s generous proposal toward Anglicans, “that they all might be one” (Jn 17:21). My journey form Anglicanism to Catholicism has been difficult but it was at the same time a via mirabilis—a miraculous way, as John Henry Cardinal Newman described it. I know many Anglican friends who will take up the Holy Father on his offer. Sadly, I know others who will not. Regardless of how the cards fall, Catholics should recognize that the Holy Father’s announcement stands in full agreement with the ecumenical agenda that he articulated when he became Pope. In conformity to the Sacred Heart of Christ, he seeks to reconcile all who call on the name of Christ. Let us continue to pray with the Holy Father and encourage those Anglicans who seek a new home.
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Taylor Marshall is a former Anglican priest and the author of The Crucified Rabbi: Judaism and the Origins of Catholic Christianity. He is currently a Doctoral Student and Instructor of Philosophy at the University of Dallas.
(please visit: www.taylormarshall.com) His book is available on Amazon.
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Pope Benedict XVI's Prayer Intentions for January 2013
General Intention: The Faith of Christians. That in this Year of Faith Christians may deepen their knowledge of the mystery of Christ and witness joyfully to the gift of faith in him.
Missionary Intention: Middle Eastern Christians. That the Christian communities of the Middle East, often discriminated against, may receive from the Holy Spirit the strength of fidelity and perseverance.
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THANKS TERRY C. ALSO SUPPORT YOUR PRIESTS SINCE THIS IS YEAR OF THE PRIESTS.
SUPPORT THEM EVEN IF IT ISNT THE YEAR OF THE PRIESTS IN THEIR MINISTRY AND DISCIPLINE THEY SACRIFICED FOR THE KINGDOM.
ASK OUR BLESSED MOTHER TO ASK HER SON TO WATCH OVER THEM ALL UNTIL THE END OF TIME.
AMEN. PEACE.
I am also not a canon lawyer but as a catechist will try to take a whack at the celibacy question. First celibacy is a discipline which is practiced by priests of the Roman Rite, of some of the priests of other rites and of bishops of all rites in the Catholic Church. Celibacy is not a dogma or a necessity for priesthood. It is a discipline.
As a discipline it has many benefits, both spiritual and practical. At its most basic level it does not require a defense. It is a practice of the Church with its origins firmly in the traditions of the Church.
Most Eastern rites, as well as the Orthodox Churches allow married men to be ordained to the priesthood. None allow married men to be raised to the episcopate. None allow unmarried ordained men to marry.
This is not about fairness. It does not have to be defended based upon secular perceptions of social justice. It is a discipline of the Church, and is firmly rooted in canon law as well as Tradition.
I can understand why the Pope appreciates the "music" the Anglican Church provides. And I believe the music is highly important part of celebration of the Mass. Most definitely I would love to see the "Hymns" which the Anglicans would bring along added to the Roman Catholic Church. But I leave the rest up to God and pray we don't get into a confusion with issues. Even though the Roman Catholic Church does not have women priests, I wonder what the Pope says the role will be of Anglican women Priests. I am Roman Catholic but I have read the book of common prayer and found the organization of the Psalms a very helpful way of reading through all of the Psalms within an entire month. I learned from only one Anglican Priest who has a deep understanding and appreciation of the Roman Catholic Church and gave me a book of prayers by St. Augustine. It is a treasure.
I say, God bless the Pope for doing his job and gathering the sheep, but as it was pointed out, only when they approached him first. I think it is great! I believe this isn't the first time. I believe in the late '70's the pastor and a whole congregation all joined the church in S.C.
The issue of admitting Anglicans into the Catholic Church has become the headlines of many Newspapers in the World today.Catholic Priests are meant not to marry, so if Anglicans really accept their readmission in the Mother Church (Catholic Church), their priests should be among the laity in the Catholic Church. Their priests should not be allowed to celebrate the Mass. This is my sincere suggestion. Let the Holy Father consider this properly before indulging in it.
I'm an anglican christian who wants to know how and when I can sign up asap! I have been overjoyed since this announcement and can't wait to pray the Holy Rosary in church and have my confession heard!
As has been pointed out already, there is no such Anglican grouping as 'Broad Church' in the sense that Taylor Marshall suggests. The fact that the Anglican Church includes High, Evangelical and Liberal believers under its umbrella means that it is a Broad Church in and of itself (ie: all 3 elements are part of the Broad Churchmanship that is Anglican Christianity).
For the record, your history of the Anglican Church is entirely wrong. Yes, Gregory sent Augustine to England, and was absolutely astonished to find the church there, where it had been since the Roman occupation. Secondly, it was Elizabeth that founded the Anglican Church with the Act of Uniformity, and it had nothing at all to do with her father's divorce. Finally, the Low and High Church camps of Anglicanism are NOT the conservative camps in the Communion. There are liberal Anglo-Catholics (High Church) and liberal Low Churchmen, and vice versa....and liberal and conservative Broad Churchmen. You can't categorize High Church, Low Church, and Broad Church into the Conservative-Liberal Dichotomy. The High, Low, and Broad camps of the Church are theological and liturgical distinctions, not political. Before trying to teach your flock about Anglicanism, learn the history and the demographics of the subject.
I'm no expert but if Anglicans want to become Catholics wouldn't they need to accept that Anglican orders are null and void? I get the impression that "AngloCatholics" who are contemplating the move to Rome are still celebrating "Mass" which seems to suggest they believe their orders are valid after. Do they not accept the decisions of Pope Leo XIII?
I have enjoyed the articles on the Pope and the Anglican Church. It will be a blessing as it works. My father when stationed in England absently went to mass in an Anglican Church and did not realize the difference until the communion. He said he felt foolish but our priest told him not to feel that way because he felt in every way that he had entered a Catholic church at the time. It happened to be a High Anglican Church he found out later, which made him not see the difference right away. Love your articles.