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Statement of Archbishop Hepworth on Response from Holy See PDF Print E-mail
Written by The Most Rev'dJohn Hepworth, Primate, TAC   
Sunday, 17 January 2010 16:38
Papal arms and TAC armsIn the past three weeks, each of the Bishops and Vicars General who signed the Petition to the Holy See of October 5th 2007 seeking “corporate reunion with the Holy See” has received a formal response.  These letters, from the Prefect of the Congregation of the Doctrine of the Faith, William Cardinal Levada, complete the process of the response of the Holy See to the Petition, and initiate the process of our formal response to the Apostolic Constitution.

The Cardinal makes the point in his letter that

This provision (the Apostolic Constitution with the Norms and Commentary) constitutes the definitive response of the Holy See not only to your original request, but also to the many others of a similar nature which have been submitted over the last years.

In the Petition, the bishops sought

…a communal and ecclesial way of being Anglican Catholics in communion with the Holy See, at once treasuring the full expression of catholic faith and treasuring our tradition within which we have come to this moment.

In another place, they state that the Traditional Anglican Communion was formed, in part

to seek as a body full and visible communion, particularly eucharistic communion, in Christ, with the Roman Catholic Church…

The Cardinal, in his letter, acknowledges our request

that some way might be found to welcome groups of clergy and faithful from the Traditional Anglican Communion into full visible unity with the Catholic Church, in a structure that could offer support and witness to the many evident graces of the Anglican tradition.

He goes on the add that, in the period since the submission of the Petition, the Congregation for the Doctrine of the Faith has completed a long and detailed study with the aim of making available

A suitable and viable model of organic unity for your and other such groups.

In the concluding paragraph of his letter, Cardinal Levada states that

I am only too aware of the delicate process of discernment that will no doubt need to be embarked upon by many of our Anglican brothers and sisters, and no less of the many difficult practical issues that will need to be faced.

He sets out the initial steps that must be taken in response.

I have replied to Cardinal Levada, thanking him once again for the generous pastoral understanding in what he has written to us.  I have reiterated my thanks for the groundbreaking and historic nature of the Apostolic Constitution.  I note that the Holy Father last week acknowledged the work of the Congregation for the Doctrine of the Faith in the production of the Apostolic Constitution.  Pope Benedict told the Congregation that

Unity is first and foremost the unity of faith, upheld by the sacred tradition of which Peter’s Successor is the primary custodian and defender…the faithful adherence of these groups (of Anglicans) to the truth received from Christ and presented in the Magisterium of the Church is in no way contrary to the ecumenical movement, it reveals, rather the ultimate scope that consists in reaching the full and visible communion of the disciples of the Lord.

I stated in my initial comments on the response of the Holy See last October that our obligation was “to be still in prayer and reflection” as a possibility arises that has been unavailable to communities of Anglicans since the cleavage of the Reformation.  Our bishops, at my request and that of the Holy See, have maintained their quietness until the whole process of promulgation has been completed.

Next week, I will be publishing a commentary on the Constitution for members of the Traditional Anglican Communion.  Now that a formal response has been received, I am also releasing at the same time the text of the Petition.  In my statement, I will be setting out the steps that must now be taken by the whole College of Bishops, and by each part of our Communion.  I emphasize that this “process of discernment” concerns the primary command of Jesus to His Church.  It can neither be hurried nor lightly undertaken.  But I also emphasize that a way of achieving unity has been created that is a direct and immediate response to our Petition, and to delay implementing the fullness of communion that we have sought would be in serious defiance of the will of Jesus for His Church.  Now, above all, we must be sensitive to our Lord, and sensitive to each other.

The process we are following is this:

1. We are already in detailed and fruitful discussion with other Anglican groups mentioned by the Cardinal, and with bishops nominated to liaise with us by Catholic Conferences of Bishops in several parts of the world.

2. In the next few weeks, in Japan, Central America, the United States, Canada, Australia, New Zealand and the Torres Strait, and a little later in India, Africa and Europe, I will have the opportunity of meeting with many of the clergy and people of our Communion.  Regional gatherings of bishops, clergy and people are being organized in each part of our Communion.  I look forward very much to being with you.

3. I will be calling a full meeting of the College of Bishops for Eastertide, 2010.  The bishops will make a formal response to the Holy See, which will be followed in due time by canonical steps in the member churches of the Traditional Anglican Communion.

In the meantime, as we contemplate our response, we do well to read again and again the words of Jesus in the great prayer to His Father for the unity of His followers, and to measure our response with His words.

And also we should read with careful attention the opening words of the Constitution, in which Pope Benedict spells out his response to our request:

In recent times the Holy Spirit has moved groups of Anglicans to petition repeatedly and insistently to be received into full Catholic communion individually as well as corporately. The Apostolic See has responded favorably to such petitions. Indeed, the successor of Peter, mandated by the Lord Jesus to guarantee the unity of the episcopate and to preside over and safeguard the universal communion of all the Churches could not fail to make available the means necessary to bring this holy desire to realization.

    
Last Updated on Monday, 18 January 2010 10:21
 
What Are We Called To Be -- And To Be Preparing For? PDF Print E-mail
Written by Father Lewis Berry   
Saturday, 19 December 2009 23:03

I'm not speaking here about the Advent call to prepare for the entry of God The Son into the world at His Nativity  which we will celebrate at Christmas, or about what we as Christians are each called to be and do in our lives and witness, or about what we as men in Holy Orders are called to exemplify and to do, although those callings are clearly related to the calling I want to discuss.  Most of you could do a much better job of discussing those topics than could I.

WHAT I WANT TO EXPLORE IS THE QUESTION OF WHAT WE ARE CALLED TO BE - CORPORATELY (BUT ALSO AS INDIVIDUALS) - AS THE ANGLICAN EXPRESSION OF THE CATHOLIC FAITH WITHIN THE BOSOM OF THE WESTERN RITE OF THE CATHOLIC CHURCH UNDER THE HEADSHIP OF THE HOLY FATHER, THE SUCCESSOR OF PETER?  IN OTHER WORDS, WHY US?, WHY ANGLICANORUM COETIBUS?

As preface, I would call your attention to the entire content of the document (it is brief but dense with theological truth and insight) and in particular to several things Pope Benedict says in it :

Introductory Paragraph 1 :  "...the Holy Spirit has moved groups of Anglicans to petition repeatedly and insistently to be received into full Catholic communion individually as well as corporately...Indeed, the successor of Peter...could not fail to make available the means necessary to bring this holy desire to realization."  He is recognizing that our petition is sourced in the action of the Holy Spirit and that in fulfilling the mandate of his office and in justice he is compelled ("could not fail") to bring our "holy desire" to realization.  Ponder that for a while if you will.

Introductory Paragraph 4 :  "This single Church of Christ...'subsists in the Catholic Church...Nevertheless, many elements of sanctification and of truth are found outside her visible confines.  Since these are gifts properly belonging to the Church of Christ, they are forces impelling towards Catholic unity.'"  Note:  In the context of this document he is saying that we Anglicans possess many elements of sanctification and truth, but he is saying something else - he is saying that these possessions of ours "properly [belong] to the [whole] Church of Christ"

Paragraph III :  "...the Ordinariate has the faculty to celebrate the Holy Eucharist and the other Sacraments...according to the liturgical books proper to the Anglican tradition...so as to maintain the liturgical, spiritual and pastoral traditions of the Anglican Communion within the Catholic Church, as a precious gift nourishing the faith of the members of the Ordinariate and as a treasure to be shared."  Did you note that? : "...and as a treasure to be shared."

As further preface, I would remind you that Pope Benedict repeatedly voices regret over the loss of the "sense of the sacred" and of the absence of the "beauty of holiness" resulting from declining standards in the celebration of the Mass.  He also frequently decries the growing secularization and corresponding de-Christianization of Western culture.  He has undertaken initiatives in response to both of these grave problems, each of which are attended by a host of other problems and evils.  And, of course, a key in successfully fighting the battle for the wider culture is to begin winning the battle in the Church.

It is my belief that the Holy Father sees us - small and weak though we are - as an ally of great potential in what will be the epic battles of our age: the battle to purify and revitalize the Church; and the battle to rescue society from its headlong plunge into the abyss and to commence the long hard slog of re-Christianizing it.  What is to be the role of the Ordinariates - our role?  First, I think it is to be a lamp on a lamp stand - or perhaps a city on a hill - serving as an exemplar of liturgical and musical excellence in the service of a devotional life which is at once both fervent and highly reverent.  Second, for us as individuals to be personal exemplars of devotion to the beauty of holiness as we intermingle our lives with the lives of our new Latin Rite brothers and sisters, displaying for them the good fruits which that beauty and holiness produce in us; thereby being a leaven to the wider Church.  Thirdly, if we are to have any hope of restoring the Church to its place as the beating heart of a renewed Christendom, we must help raise up a swelling cadre of well formed and faithful Christians, empowered by the Holy Spirit, to engage the culture at every level and at every opportunity to win it back for Christ.

Maybe this is why what we have called "the Continuing Church" was called into existence.  Perhaps the time has finally come to put aside our navel gazing - I'm sorry to be so blunt, but we have done a lot of that - and to finally set about the Lord's work in earnest.  In our little ecclesiastical rowboat we can do but little.  But think what a great service we may do our Lord if in Peter's great ship we can help trim the sails a bit and, perhaps, help steady the wheel.  And will it not bring joy to the ship's company and raise their moral if we embellish the ship with rich decoration and lift our voice and theirs in harmonious and joyful song?  And think how much safer - heart, mind, and soul - we will feel and be in that well found ship of which Christ Himself is the Captain and whose pilot is the Holy Father.         

Pope Benedict is not only reaching out to us in Christian Charity and from a sense of justice, he is sending us a clarion call to arms; a call to bring those treasures of ours to the aid of the Church and to the Crusade - yes, I use that politically incorrect word "Crusade"  - to save what is left of Chrisendom and to help rebuild it.  How can we not answer that call.  How can we not unfurl the Anglican Banner and lead it to the front most rank.  A great drama is beginning.  Some of you may be called to play leading roles - certainly some of our successors will be so called.  Some, like me growing old and low in energy and lacking in training or talent, must be satisfied to serve in the chorus.  But all are called to some part, all have a duty.  Dear Brothers and Friends, the curtain is about to go up and we must hurry to find our place.

Almighty God, give us grace that we may cast away the works of darkness, and put upon us the armour of light,

Lewis Berry +

 
Anglicanorum Coetibus PDF Print E-mail
Written by Vatican Information Service   
Monday, 09 November 2009 06:51

On October 20, 2009, Cardinal William Levada, Prefect of the Congregation for the Doctrine of the Faith, announced a new provision responding to the many requests that have been submitted to the Holy See from groups of Anglican clergy and faithful in different parts of the world who wish to enter into full visible communion with the Catholic Church.The Apostolic Constitution Anglicanorum coetibus which is published today introduces a canonical structure that provides for such corporate reunion by establishing Personal Ordinariates, which will allow the above mentioned groups to enter full communion with the Catholic Church while preserving elements of the distinctive Anglican spiritual and liturgical patrimony. At the same time, the Congregation for the Doctrine of the Faith is publishing a set of Complementary Norms which will guide the implementation of this provision.This Apostolic Constitution opens a new avenue for the promotion of Christian unity while, at the same time, granting legitimate diversity in the expression of our common faith. It represents not an initiative on the part of the Holy See, but a generous response from the Holy Father to the legitimate aspirations of these Anglican groups. The provision of this new structure is consistent with the commitment to ecumenical dialogue, which continues to be a priority for the Catholic Church.The possibility envisioned by the Apostolic Constitution for some married clergy within the Personal Ordinariates does not signify any change in the Church’s discipline of clerical celibacy. According to the Second Vatican Council, priestly celibacy is a sign and a stimulus for pastoral charity and radiantly proclaims the reign of God (Cf. Catechism of the Catholic Church, 1579).

Apostolic Constitution Anglicanorum Coetibus

In recent times the Holy Spirit has moved groups of Anglicans to petition repeatedly and insistently to be received into full Catholic communion individually as well as corporately. The Apostolic See has responded favorably to such petitions. Indeed, the successor of Peter, mandated by the Lord Jesus to guarantee the unity of the episcopate and to preside over and safeguard the universal communion of all the Churches,1 could not fail to make available the means necessary to bring this holy desire to realization.The Church, a people gathered into the unity of the Father, the Son and the Holy Spirit,2 was instituted by our Lord Jesus Christ, as "a sacrament – a sign and instrument, that is, of communion with God and of unity among all people."3 Every division among the baptized in Jesus Christ wounds that which the Church is and that for which the Church exists; in fact, "such division openly contradicts the will of Christ, scandalizes the world, and damages that most holy cause, the preaching the Gospel to every creature."4 Precisely for this reason, before shedding his blood for the salvation of the world, the Lord Jesus prayed to the Father for the unity of his disciples.5 It is the Holy Spirit, the principle of unity, which establishes the Church as a communion.6 He is the principle of the unity of the faithful in the teaching of the Apostles, in the breaking of the bread and in prayer.7 The Church, however, analogous to the mystery of the Incarnate Word, is not only an invisible spiritual communion, but is also visible;8 in fact, "the society structured with hierarchical organs and the Mystical Body of Christ, the visible society and the spiritual community, the earthly Church and the Church endowed with heavenly riches, are not to be thought of as two realities. On the contrary, they form one complex reality formed from a two-fold element, human and divine."9 The communion of the baptized in the teaching of the Apostles and in the breaking of the eucharistic bread is visibly manifested in the bonds of the profession of the faith in its entirety, of the celebration of all of the sacraments instituted by Christ, and of the governance of the College of Bishops united with its head, the Roman Pontiff.10This single Church of Christ, which we profess in the Creed as one, holy, catholic and apostolic "subsists in the Catholic Church, which is governed by the successor of Peter and by the Bishops in communion with him. Nevertheless, many elements of sanctification and of truth are found outside her visible confines. Since these are gifts properly belonging to the Church of Christ, they are forces impelling towards Catholic unity."11 In the light of these ecclesiological principles, this Apostolic Constitution provides the general normative structure for regulating the institution and life of Personal Ordinariates for those Anglican faithful who desire to enter into the full communion of the Catholic Church in a corporate manner. This Constitution is completed by Complementary Norms issued by the Apostolic See.

Last Updated on Sunday, 15 November 2009 14:15
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