Home! part 1

The first installment of the lecture given by Dr Benjamin Vallejo Jr to the Catholic students ministry of the University of the Philippines, January 25, 2012, Delaney Hall, UP Diliman. 

Home!

Who are the Anglicans?

I always believed that Anglicans do not convert to become Catholics. They just come home. After all the word “Anglican” means “of England” and could also be used to describe the Catholic faith as practiced by the English, especially before the Reformation. But then the Reformation happened.

Father Martin Luther, an Augustinian monk nailed his 95 theses on the west door of Wittenberg Church on October 31, 1517, a date so important in Church history which the Protestant Churches celebrate as Reformation Day. The theses are nothing but academic points of debate on certain church practices that Fr Luther found unacceptable. It is true that the Medieval Roman Church has abused its power to care for souls. Fr Luther objected the “sale of indulgences” simply because another priest Johann Tetzel made the whole idea of praying for the souls in Purgatory a business transaction. The Church needed the money to finish constructing St Peter’s Basilica.

If one day if you have the chance to visit Rome,  I bet that you will marvel at the priceless expression of the Catholic faith in St Peter’s especially in art but was St Peter’s worth the Reformation that made it possible?

Perhaps all Christians whether they be Catholic, Protestant, Orthodox or Anglican may have asked the question. St Peter’s is both a sign of our division and our unity as Christians. St Peter’s Basilica can both repel us with its ostentation and the cost of dividing the church but still unite us since all of this was made for God’s glory. But still we are drawn to St Peter’s and to  most of all to St Peter. St Peter is probably the wimpiest of the Apostles, yet even if he denied the Lord and was hesitant to lead, the Lord selected him and gave him a great responsibility. He was already old when he was crucified like Jesus but upside down exactly on the place where St Peter's Basilica stands today. Jesus foretold of this and even in his weakness Peter accepted the commission.  And for that the great church is built on Peter's grave.

The Church is built on Peter since he received that important commission from Christ which you can read or better yet hear in the Gospels at Mass. What we recall of that commission is the "Keys" and that Hell won't prevail over the Church. But the Reformation made it more difficult to see that truth since there was a Holy Catholic Church but she was run by sinners and the holy alike. But most of the time, it was the sinners who were on top.  But it is Faith that allows us to see beyond the shadows and darkness, thanks to the witness of the Saints, whose vocation was really authentic reformation. For that truth many Catholics gave their lives and for me the most notable would be Thomas More and Cardinal John Fisher, who gave their lives when the Reformation came to England. Many followed Peter to martyrdom. Thus England has been blessed by the witness of hundreds of martrys some of which are known only to God. Of these we know probably at most 80, forty of which have been canonized as the "Forty Martyrs of England and Wales". 

King Henry VIII in 1536 since he had no male heir would do anything to annul his marriage to Queen Catherine who gave him only a daughter. For this he in a series of acts of parliament, separated the Church in England from the Catholic Church and made himself the “Supreme Head of the Church” in England. This is a new title for the Pope never had considered himself as the “Supreme Head” which is a title only for Christ. The Pope as we all know, even today is the Bishop of Rome (his most important title) and with it “Vicar of Christ”, which means only that he only acts in the name of Christ. King Henry appropriated a title which is not by the law of God, his. For this More and Fisher lost their heads and became Catholic saints. 

The Ecclesia Anglicana or the Church of England was created by the King’s wish. It considered itself as a continuation of  the Catholic Church but reformed by doing away with the perceived abuses of the Pope. The doctrine of the Catholic Church was held and Henry did not tolerate the Lutheran doctrine (much earlier the Pope granted his the title Fidei Defensor).  But the Reformed doctrine was influential among the aristocracy who benefitted from Henry’s dissolution of the monasteries. The English people resisted the Reformation for at least three generations that by the time of Queen Elizabeth I in 1558, a religious settlement had to be made since the people had shed much blood in matters of religion.  Mary I, Elizabeth’s elder half sister brought the English back to the Roman obedience but it was not to last. The Reformation had made its impact. The Church of England will have the Queen as “Supreme Governor”, a title roughly equivalent to the Pope’s title as “Vicar of Christ”.  Elizabeth’s title was granted by Parliament while the Pope was by Christ through St Peter’s. And as a result of the religious settlement Anglican belief would be defined in such a way that it is possible for it to be understood in both the Roman Catholic and Protestant sense.  The result is a large degree of ambiguity. This is so evident in the Anglican belief in the Eucharist which I shall touch on later.

After King Henry VIII and Queen Elizabeth I, the Roman Church had to meet the challenges of the Reformation in the Council of Trent which successfully reformed the Church in what historians would rather inaccurately call the Counter Reformation. The Anglican Church will go on its separate way and developing its own distinct liturgies and spirituality. Yet in this separate way, many elements of Catholic Church belief and practice were preserved. The Anglican Church preserved the ministries of the bishop, priest and deacons but the Eucharist was said in English and no longer in Latin. Anglican clergy can be married while Roman Catholic clergy can’t. The Roman Catholic Church insisted on Latin until after the Second Vatican Council when the Mass could be celebrated in the vernacular languages. Thus in a way the Catholic Church followed the Anglican reforms in liturgy, although 500 years late.

With England becoming a world power in the 17^th to the early 20^th centuries, she planted Anglican Churches in her colonies including what became the United States. These churches eventually became independent of the Church of England headed by the Archbishop of Canterbury. They became the Anglican Communion since they are in communion with Canterbury. In the United States, the Anglican Church is called the Episcopal Church since this church had its first bishop consecrated by the Scottish Episcopal Church (which is not under the Church of England).  When the Philippines became under the Americans in 1898, The Episcopal Church sent its missionaries to the Philippines and later on the Anglican/Episcopal church in our country became the Episcopal Church in the Philippines (ECP). The ECP is notable in our church history since right from the start in 1902, she refused to convert Roman Catholics instead focused her missionary efforts on non-Christians. The first Episcopal Bishop of the Philippines the Rt Rev Charles Henry Brent would not “build an altar over another”. Of all the non- Catholic (Protestant) missionaries in the Philippines, only Bishop Brent recognized that Roman Catholics were Christians too!

But with so much in common even if we are separated, it would be inevitable that many Anglicans would feel an affinity for the Church of Rome. Thus in the five centuries of separation, Anglican theologians would take great care in differentiating what they believed in from Protestantism while maintaining their difference from Roman Catholicism. They believed they are the middle way or in Latin “Via Media”.  Fundamental aspects of Protestant (Puritan) practice were suppressed as well as Roman Catholic devotions like those to the Virgin Mary. The Anglican Church is the church of the English state and any excessive emphasis on Protestantism (Puritan) or Catholicism was considered a threat to the state. Elizabeth I famously said she “won’t look into men’s souls” which meant that one can hold Roman Catholic or Puritan beliefs as long as one keeps this private.  If not Elizabeth I considered these grounds for treason.  Many martyrs both on the Roman Catholic and Puritan side lost their heads for their conscience since they rejected the idea that they should live their faith in private.

Of course the Via Media won’t hold as John Henry Newman realized. The Rev Dr Newman, perhaps the most renowned 19^th century Anglican theologian or Divine as the English would say it, was one of the founders of the Oxford Movement in the  mid 19^th century which sought to restore the Catholic element in the Anglican Church.  The Oxford Movement restored to the Church of England the Devotion to the Blessed Virgin especially in her title of Our Lady of Walsingham. It also restored a more sacramental way of celebrating the liturgy.  Thus many Anglicans today have a deep devotion to the Blessed Mother.  While this led many Anglicans to believe in many things Catholics believe in, but even so Newman in his studies and prayerful reflection realized that the idea of a Church of England would make no sense unless it is united with the Church of Rome, where she came from.  [It was a Pope, St Gregory the Great, who sent St Augustine to Canterbury to preach the Gospel to the English].  Newman also rejected the idea that the state should have anything to do with Christian doctrine. Newman became a Catholic, was ordained to the Catholic priesthood and became a Cardinal. Pope Benedict XVI beatified him in 2010. It was not only Newman who came home but many Anglican clergy and laypeople, some very famous, some are celebrities but most are ordinary men, women and children. And they are still coming home as of this minute. They reached the same conclusion as Newman did more than 150 years earlier.

And most of them don’t consider themselves converts but just people who came home!

An Anglican in Japan joins the Catholic Church

I'm a sucker for conversion stories. I'm always interested in why one person changes churches or religions. I find that my knowledge and my thinking are greatly improved by looking at and reading about the area that divide beliefs, worldviews, and paradigms. Different beliefs and denominations can have very different ways of looking at the world, and reading about those that change often clarify the differences.

Russell Stutler is one person who has gone on such a journey. He writes:

I live in Tokyo. I was born in Japan to an American father and Japanese mother, and was raised in Ohio.

In 1987 I was sent to Japan by a small missionary board (sort of a renegade organization comprised of evangelical Episcopalians). I was their only missionary assigned to Japan, and my task was to find a place to live, learn Japanese, and find a way to serve God here.

On August 14, 2011, I joined the Catholic Church. I had previously been a member of the Anglican Church and was a non-denominational evangelical Protestant before that. I'm still thoroughly evangelical, and always will be. Why did I do such a crazy thing? I wrote an explanation for those who are curious.

That explanation is here. It is a detailed intellectual exploration of the issues and that appeals to me. While lengthy for a blog post, it is not overly long and is broken into different sections.  To give you a fair idea of all the various sections would require much too much space, but here is an excerpt from one:

But can I trust them?

When I first took a serious look at the Catholic Church I had the major obstacles that all Protestants have, such as the pope, Mary and the saints, and I began my investigation like any Protestant would, by looking for evidence in the Bible. Then I turned to the early Church Fathers, church history, and also a big fat book called The Catechism of the Catholic Church to see what the Catholic Church actually taught about these issues. Even as I came up with enough evidence to overcome some difficulties, other issues popped up that I needed confront. I suspected that even more issues might surface later on, and the quest could go on forever if my goal was to pursue every difficult teaching to a satisfactory conclusion.

My problem was I was going about it the wrong way because I had missed the main issue which was whether or not the teaching authority of the Catholic Church is trustworthy. I wouldn't have to prove every doctrine that I came across if I could just trust the Church and accept that it has been guided all along by the Holy Spirit...

If you are like me and like such stories or if you are interested in an intellectual and Bible-based summary of a key Catholic-versus-Protestant issues, read the whole thing.

2011 Anglican Use Conference held in July

Back in July the Anglican Use Society held its annual conference.  This annual conference is always well attended by many of the key leaders in "the Anglican Use movement", if you will, and this year was no exception. Many of the key movers and shakers were there.  These are the leaders that will shape the future of Anglican Use, the Anglican Ordinariate, and even the Catholic Church as a whole.

Videos of many of the talks and services are online at Anglicanorum Channel on UStream.  Included there are videos of the Mass and Evening Prayer according to Anglican Use and of the address by Msgr. Keith Newton, the ordinary of the Personal Ordinariate of Our Lady of Walsingham, the Anglican Ordinariate of England and Wales.

For a schedule of the conference go to the Anglican Use Society's website.

The conference was hosted by Saint Mary the Virgin, an Anglican Use parish in Arlington, Texas.

Our Lady of Walsingham, an AU parish in Houston, Texas, has posted photos.

The Anglican Use Society was founded in 2003.  From its website:

On February 23, 2003 a group of people met at St. Luke’s Church in Whitestone, New York, under the leadership of Father Joseph Wilson, a Catholic priest who is a long-time devotee of the Anglican Use.  The purpose of the meeting was to discuss the formation of an Anglican Use Congregation in New York City.  Out of those discussions came the sense that there might be many people in various other parts of the country wishing to do the same thing, and that they needed a vehicle by which to do it.  Father Joseph Wilson celebrated Mass, and the participants signed a document forming the Anglican Use Confraternity.  Joseph Blake was elected President pro tempore.  Since that time the name has been changed to Anglican Use Society, and has been incorporated in the State of Pennsylvania. 

I have had the pleasure of only attending one conference, in Scranton, Pennsylvania. It was a memorable experience, simply one of the best conferences that I have ever attended.  I urge you to go and watch the videos.

"...(L)ike those hushed moments before the dawn."

"...(L)ike those hushed moments before the dawn," is the way that Father Christopher G. Phillips describes the current state of affairs in the United States.  Over at The Anglo-Catholic blog, he writes:

Things have been pretty quiet on the blog of late. It’s not because nothing is happening. In fact, quite the opposite – at least here in the United States, where it appears that an Ordinariate will be established next. 

Things are fairly calm because everything seems to be falling in place. Cardinal Wuerl has delivered his final report to the Bishops’ Conference. The priestly formation program is ready to go. The dossiers are being examined. The Curial officials will be returning soon from their summer break.* Liturgical considerations are in hand. Things are stirring. 

We might consider this time to be rather like those hushed moments before the dawn....

Read the whole post, "To Those Preparing".

Fr. Phillips is in the position to know what is happening.  He is the founding pastor of Our Lady of Atonement parish in San Antonio, Texas, the United States, the world's first Anglican Use parish, founded in 1983, and one of the largest.  As an intelligent and experienced Anglican Use preist, and a former Episcopal priest himself, he has been among the most active of clerics in the last few years when it comes to implementing Anglicanorum Coetibus, and has been consulted by nearly everyone that matters, including Cardinal Wuerl who was appointed to lead its implementation in the U.S.


*July and August is the height of summer in the United States and Europe.  This is when nearly everyone tries to go on vacation, trying to squeeze in a few more days with the family before school starts at about the beginning of September. Nothing much happens then (unless you want to catch people unawares, in which case you might start a war). Traditionally in the United States, the unofficial end of summer is Labor Day, the first Monday in September, creating a long, three-day weekend.

Talks on Anglicans and the Catholic Church at UP

Please keep posted on a series of talks on the ecumenical developments between Anglicans and Roman Catholics at the University of the Philippines. Coming soon!

And at the end of each talk will be a service of Evensong!

The Martyrs of Uganda

Blessed Martyrs of Uganda, Pray for us to God!

In  the late 1800s Christian missionaries (first Anglican in 1877 and then Roman Catholic in 1879) began to preach the Gospel in Buganda (now part of Uganda). The people received the Christian message very enthusiastically and many were baptized. The King of Buganda,m Mutesa at first received the missionaries warmly and even allowed the Christians to preach at court.  However to protect his throne and to balance the political and social influence of the missionaries, he also welcomed Arab traders who preached Islam.

The Roman Catholic White Father missionaries had to walk the diplomatic tight rope as they say, since the King's favour shifted from one religious group or the other. This was a time before Christians had an appreciation of ecumenical principles and the Anglicans were often in competition with the Catholics and both Christian groups were in competition with Muslim missionaries.

After the death of Mutesa his son Mwanga ascended the Bugandan throne. While at first he was warm to the Christians, he later became hostile to them. Mwanga became sold to the idea that it was treasonous to give allegiance to the Christian God. An Anglican bishop James Hannington was consecrated as a missionary bishop for Equatorial Eastern Africa. When he went to the mission areas in Buganda, the King had him killed. The bishop is the Protomartyr of the Christian missions. His last words to his executioners are "Tell Mwanga that I have purchased the road to Buganda with my blood!"

However the King's sexual tastes included homosexual sex with the young pages in his court. The boys refused to bend to his will.

The chief steward at court Joseph Mukasa , who was a Catholic rebuked the King for the murder and for that he was also stabbed and burned to death as an example to all. He became the first of the Catholic martyrs. Mukasa was able to teach the boys the Christian teaching on homosexual acts and for the boys to resist and keep away from Mwanga's whims. Charles Lwanga took over him in looking after these boys.

One of the boys resisted Mwanga's advances and he too was martyred. Enraged, he ordered the execution of all his pages in court, all of whom are Christian, Anglican and Roman Catholic as well as catechumens.

The King gave the boys a choice whether to renounce their faith or not. Mwanga commanded all who pray (the Lord's Prayer) to his left and those who don't to his right. All the boys went to the left and they were led to the place of execution. They were bound with reeds and faggots and these were lit. The boys included the eldest Charles Lwanga and the youngest Kzito was only 14. While on the way they prayed the Lord's Prayer and recited their catechism, Anglicans and Roman Catholics, cheerful on the road to Eternal Life. It was Ascension Day.

Pope Paul VI canonized the Roman Catholic martyrs on 18 October 1964. However the Pope also recognized the martyrdom of the Anglican boys in his homily during the canonization Mass by saying

"And the others are worthy of mention also, who, professing the Anglican religious customs, were afflicted with death for the name of Christ."


The martyrdom of the Ugandan boys became the seed for the rapid growth of Christianity in Uganda. But it was the will of God that many yet will shed their blood for the Gospel in this land. In the 20th Century, the most notable of them was the Anglican Archbishop of Uganda, Janani Luwum,a staunch defender of human rights,  who in 1977 was ordered killed by Idi Amin. It is said that as Abp Luwum was to say the Lord's Prayer, Amin enraged, shot him.


The Roman Catholic Church and the Anglican Communion commemorates the Martyrs on their feast day of June 3. 


Oremus


O God, by whose providence the blood of the martyrs is the seed of the Church: Grant that we who remember before thee the blessed martyrs of Uganda, may, like them, be steadfast in our faith in Jesus Christ, to whom they gave obedience even unto death, and by their sacrifice brought forth a plentiful harvest; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever, AMEN. 

Anglicans and Divorce

As the Philippine House of Representatives begins to tackle a divorce bill (which I think is a political ploy in indecent haste, definitely even more divisive than reproductive health) after the much of the debates on the RH bill, it is now time to look into what has been the historical position of Anglicanism on divorce. Dr William Tighe gives a splendid historical review in the Anglo Catholic blog. 


The Church of England is in the popular perception viewed as founded on divorce. However that is not entirely correct, for Henry VIII sought an annulment from his marriage to Catherine of Aragon. During those times, it was only the Pope who can grant that as a dispensation. However we are viewing the issue with 21st century eyes. In the Medieval period and through the Reformation, any formal break up of a marriage was considered divorce. The legal niceties were just debated by the Doctors of law and theology in the Universities! 


Henry got his annulment from a complacent Archbishop of Canterbury, Thomas Cranmer in 1533 and thus was able to marry Anne Boleyn. But he could only have this union legally recognized if he outlawed all appeals to Rome. Thus he made himself "Supreme Head of the Church in England" in 1536 and was excommunicated. The Church of England was separated from Rome.


The Continental Reformers agreed that divorce may be granted under certain circumstances and the parties may remarry (during this time it meant only remarry in church!) However Henry's Church of England remained resolute in disallowing divorce and remarriage (which included what we know as annulment). Thus the Church of England is the church which has the strictest discipline about divorce and remarriage. In contrast the Presbyterian Church of Scotland recognized divorce in the sense we know it now. The Anglican Church says "no, never" unless one of the spouses has passed away. The Anglican Church would not admit a divorced person to communion. In contrast a divorced Roman Catholic may be admitted to communion if he/she has not remarried.


This has been the stand of the Anglican Church and throughout the history of the British Monarchy, this has been THE BIG issue above anything else. in 1936 Edward VIII wanted to marry the woman he loved, Mrs Wallis Simpson, but Mrs Simpson is a divorced woman. The government advised the King that he cannot marry Mrs Simpson because the Church of England does not allow the remarriage of a divorced person and so he gave his famous abdication speech. And for that he and Wallis Simpson became history's most famous icon of romance.


Much later on 9 April 2009 Charles Prince of Wales (who was divorced from Princess Diana but with her death he could be remarried in church) married Camilla Parker-Bowles in a civil ceremony. He was barred from marrying in Church of England rites since Mrs Parker-Bowles was a divorced person. The Queen did not attend the ceremony due to her position as Supreme Governor of the Church of England. She however attended Charles and Camilla's  Anglican blessing service in Windsor Castle.


And this state of affairs is likely to mean that when Charles ascends the Throne, Camilla will be legally queen, but it is likely she will be known as the Princess Consort rather than queen consort. And this is because of the Church of England's discipline on marriage.


The wedding of Charles firstborn son, William and Kate Middleton last April 29 is a wedding where it was rude to talk about divorce. The young couple were much in love and were single when they tied the knot. But the sermon of the Bishop of London focused on the indissolubility of marriage.  And so did the wedding liturgy.


Even if the Church of England has largely kept its traditional discipline, England's civil law has allowed divorce and remarriage, the Church's recent practice has been found wanting. You can read Dr Tighe's review on what has happened in the Anglican Communion here. This leaves the Roman Catholic Church as the only major Christian body to disallow divorce and remarriage.


But as the Philippines considers civil divorce we are reminded about what the Gospel of St Matthew says


"It hath been said, Whosoever shall put away his wife, let him give her a writing of divorcement:

But I say unto you, That whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery: and whosoever shall marry her that is divorced committeth adultery."

And in St Mark, we are reminded why the Jews allowed divorce because "of the hardness of our hearts"

Anglicans and Contraception

Filipino society is probably the last on earth to seriously debate on artificial contraception as part of the 2011 Reproductive Health bill (RH). However, debate on this is more than a hundred years old when as a result of worsening living conditions in England as a result of migration and the Industrial Revolution, in a classic Malthusian sense birth control was seen as a way to solve the problem.


The Anglican Communion at first opposed artificial contraception as stated in Resolution 68 of the 1920 Lambeth Conference


"We utter an emphatic warning against the use of unnatural means for the avoidance of conception, together with the grave dangers - physical, moral and religious - thereby incurred, and against the evils with which the extension of such use threatens the race. In opposition to the teaching which, under the name of science and religion, encourages married people in the deliberate cultivation of sexual union as an end in itself, we steadfastly uphold what must always be regarded as the governing considerations of Christian marriage. One is the primary purpose for which marriage exists, namely the continuation of the race through the gift and heritage of children; the other is the paramount importance in married life of deliberate and thoughtful self-control."


Then the Anglican bishops held on to the traditional belief on fertility regulation. However in the 1930  Lambeth Conference (Resolution 15), Anglicans approved contraception in particular cases.


"Where there is clearly felt moral obligation to limit or avoid parenthood, the method must be decided on Christian principles. The primary and obvious method is complete abstinence from intercourse (as far as may be necessary) in a life of discipline and self-control lived in the power of the Holy Spirit. Nevertheless in those cases where there is such a clearly felt moral obligation to limit or avoid parenthood, and where there is a morally sound reason for avoiding complete abstinence, the Conference agrees that other methods may be used, provided that this is done in the light of the same Christian principles. The Conference records its strong condemnation of the use of any methods of conception control from motives of selfishness, luxury, or mere convenience."


One hundred ninety three bishops voted "yes" and sixty seven voted "no".


The Anglican Communion was the first of the non-Catholic churches to allow contraception. Since then most non Catholic churches have allowed artificial contraception. A few small Protestant churches  more or less still hold the Roman Catholic position on the matter. The Orthodox churches hold varying views on the matter with some bishops lauding Humanae vitae and some allowing for a more liberal view. The Roman Catholic Church remains vehemently opposed to artificial contraception on moral grounds even if a sizeable number of Catholics do not agree with her.


However many Anglicans at the time opposed the resolution. You can find various positions opposing it here. Those opposed were mainly from the Anglo Catholic wing with some from the Evangelical wing of the Church of England. It is notable that in all these essays, the writers appealed to the unchanging practice of the Holy Catholic Church.


This opposition crosses into the history of Anglicanism in the Philippines. Father John Staunton of St Mary's Sagada was resolutely against the Lambeth decision and he became a Roman Catholic priest afterwards.


The Anglican Communion has based its stance on the practical difficulties of married couples and that by 1958, the bishops had accepted that many Anglicans use contraception and left the decision to use it on the couples themselves.


Today this is the general position of the Anglican Church. Many Orthodox churches hold a similar position to that of the 1930 Lambeth resolution. Many Roman Catholic laity, priests and even bishops and cardinals privately or publicly hold similar positions to that of the Anglican one.  The Episcopal Church in the Philippines has recently published its position on the RH bill. The ECP's support of the bill is consistent with the Anglican Communion's 1958 stance on the matter that the decision on what contraceptive to use lies with the married couple. This is also the general position of the National Council of Churches in the Philippines (NCCP) which the ECP is a founding member.


Nonetheless in the debates on the RH bill in the Philippines one of the Anglican divines in 1930 asks a question that is valid and relevant for us today.


"How far will the argument for contraceptives logically carry us?"

This same theologian also anticipates the Blessed Pope John Paul II's challenge on his election as pope. "Be not afraid"!

"The Church is right after all; we may not put asunder ends which God has joined together. And, if we think, with some timid persons of long ago, that "if the case of a man is so with his wife, it is not expedient to marry," we must leave the joy and the pain, the laughter and the tears, of home to those who are not afraid of them."

This is something Roman Catholics in the Philippines have lost in the debate on RH. We may be afraid to live and so we look for the easy way out!


The Anglo Catholic wing of the Church of England in 1930 even had a collect for pro life and against artificial contraception!


O Holy Father, enable us always to think and pursue such things as are pure, lovely and of good report; that by Thy grace we may become fit to glorify and enjoy Thee forever; through Jesus Christ our Lord. Amen.

Hip, hip hooray to the newly weds!

Now that Kate and Wills have tied the knot, we wish them all the best and may they live and love happily ever after! Now I could not help but remark about these by Damian Thompson

This is what the Church of England is for

and

that cartwheeling verger!

Damian Thompson is right that the wedding liturgy shows what the CoE is best at doing. The Anglican choral tradition is best. Compare this with what is dished out at Papal ceremonials at St Peter's!

But there is something about weddings that lift up the jaded still. Perhaps because it celebrates life. The Anglican wedding liturgy is replete with traditional Catholic teaching on marriage. Protestant restraint is wedded with Catholic pagentry This is what the CoE is best at. The sermon of the Bishop of London is magnificent and this smudges out ill will on his statement about the Ordinariate Catholics sharing Anglican churches.

And Rowan cannot be questioned about his authority as Archbishop of Canterbury. It shoots down wags' prediction that he would do a Rowan Atkinson!

As for the verger, I think he can be forgiven. Is being happy that the whole shebang happened with nary a  hitch a sin?

Now the CoE will have to deal with female bishops now! If no provisions  are given for traditional bishops to care for Anglicans who oppose female bishops, expect these Anglicans to cartwheel out of the CoE and into evangelical and Anglo-Catholic continuing jurisdictions or to the Ordinariate.

And while the old question was for Catholics "Whom do you wish were all Catholic?" Answer: All Anglicans/Episcopalians!

For once we have the question in reverse: Whom do you wish were all Anglicans? Answer: All Roman Catholics!

The Harrowing of Hell

The Resurrection of Jesus and the Harrowing of Hell

The title of this post is not to scare the your wits but to recall an ancient understanding on what Easter really means. This was conserved by the English Church from its very foundation by Saint Augustine of Canterbury and is now part of the Anglican understanding of the Faith. However in the recent decades especially after the Second Vatican Council, this understanding has been downplayed in the Latin Church and too in the Anglican Church. Fortunately it still is central to Eastern Christianity's belief about Easter as seen most clearly in its icons.   The term "harrowing of hell" comes from the Old English word "hergian" which means to despoil or to snatch. Thus before Jesus rose from the dead on the third day, he descended into hell ("the dead" in modern usage). I am old enough to recall the use of "Hell" in the Creed and I always asked why did Jesus have to go to Hell. He didn't commit any sin, did he?

The English Abbot Aelfric of Eynsham (955-1010) used the term "harrowing of hell"in his homilies. Since then a rich tradition has developed about the concept even as it was taught by the early Church fathers. The Eastern Church believes that Jesus snatched Adam and Eve, now forgiven and brought them to Paradise once more. The icon above shows risen Jesus Christ snatching Adam and Eve from the tomb.  This is what the Eastern Church understands about the Resurrection. It is the real snatching of us sinners from Death! The Roman Catholic Church understands this in a slightly different way as said in the Catechism. Christ released the just who preceded him from death and perpetual exclusion from heaven. Many Protestants believe that in Jesus descending to Hell, he broke Satan's power forever.

As for my earlier question about what "hell" means, the meaning has changed in the last 1000 years. The word came from the Norse "hel" which means underneath. Now it means a place for the damned. But whatever the meaning is, Jesus Christ the Risen Lord has triumphed over hell and death.

The pre-Reformation English Church celebrated the "harrowing of hell" in many mystery plays and in the iconography of parish churches. Even the Rood Screen may have a picture of what this means and that is very close to the understanding of the Eastern Church. Sadly the Reformation almost did away with these and in the resulting Calvinist inspired iconoclasm, many representations were lost.

Nonetheless, the 1928 Book of Common Prayer collect for Easter Even or Holy Saturday echoes what the ancient tradition from the East means. In the collect it is prayed that in order to be saved we have to be buried with Him, pass through the grave and the gate of death and rise in our glorious ressurrection, because Jesus rose from the dead!

This understanding is now largely lost to us. We live in a secular world where hell is no longer real since we have lost the meaning of what sin is. And the hells we have made by our works (wars, environmental destruction, injustice, corruption, abortion, disrespect for human life and dignity etc have numbed us. Now will the Risen Jesus snatch as from all of these? How can our Christian faith harrow these hells and release us? The Anglican tradition is a gentle reminder of what is really at stake for our souls. The English Church before and after the Reformation and through the Catholic revival has nurtured many mystics who have dwelt on this reality. The Ordinariates in one sense will restore this understanding to the Roman Catholic Church, as the Eastern Church restores it to the West.

The message of Easter is that Jesus has risen from the dead, destroyed sin and death and shows us the way to eternal life. So death where is thy sting?

A blessed Easter to our readers!

Good Friday, It is finished!

James Tissot's "Consummatum Est!" Image courtesy of the Brooklyn Museum, NYC

It is finished! Christ hath known

All the life of men wayfaring; 

Human joys and sorrows sharing.

Making human needs his own

Lord in us thy life renewing,

Lead us where thy feet have trod,

Till, the way of truth pursuing,

Human souls find rest in God.

It is finished! Christ is slain,

On the altar of creation,

Offering for a world's salvation

Sacrifice of love and pain,

Lord thy love through pain revealing,

Purge our passions, scourge our vice,

Till, upon the tree of healing,

Self is slain in sacrifice!

-Reverend Gabriel Gillett

The Rev Gabriel Gillett (1799-1871) is one of the largely forgotten vicars of the Church of England in the 19th century. Rev Gillett after receiving an MA from Oriel College, Oxford, became rector of Waltham on the Woods, was in charge of a dilapidated church, which he renovated at his expense. Today the rectory he built is a nursing home. Many people remember him for the hymn "It is finished!" which is still sung in Anglican/Episcopal churches on Good Friday. The hymn is number 380 in the Church of England Hymnal

Holy Week news, Episcopal Church in the Philippines in Synod, papal interview

Some Holy Week updates. First from the Ordinariate of Our Lady of Walsingham in England. The first former Anglican congregations will be received into the Catholic Church beginning this week. Some pictures from the reception of the first congregation from London (South) are here. Monsignor Keith Newton, the Ordinary received the congregation. While the reception is very low key media-wise, it is of major importance in the history of the Church.

Our brothers and sisters from the Episcopal Church in the Philippines will meet in Provincial Synod at historic St Mary the Virgin in Sagada from May 3-6. This link has articles on the accomplishments of the ECP since its last Synod as well as proposed amendments to the constitutions and canons of the church. Filipino Episcopalians ask the prayers of all, especially from our readers here, so that their synod will be successful.

As a Holy Week reading, we suggest "Benedict XVI, Light of the World: A Conversation with Peter Seewald" Ignatius Press, Distributed in the Philippines by National Bookstore at PhP 395.00. His Holiness celebrated his 84th birthday last April 16 and marks 6 years of his pontificate on April 19.

It is very rare for a Pope to give interviews with journalists, It is even rarer to read about his views on many issues in one tome. Pope John Paul II gave interviews and much of his were on theological, philosophical, ecumenical, political and social issues that came out in the best selling "Crossing the Threshold of Hope"(1994) But the interviewer did not ask the Pope questions of a personal nature. In "Light of the World" Mr Seewald asks a variety of questions on challenges facing the Church some of which are personal.

Benedict XVI surprises all by being very candid and true to form, razor sharp. Reading the book, one can imagine a conversation with a literate professor, which Benedict XVI really is.

Some excerpts:
On knowledge:
 B16: "Knowledge is power. That means if I know, then I can also control. Knowledge brought power, but in such a way that with our own we can also now destroy the world that we think we have figured out intellectually. ....an essential perspective is lacking, namely the aspect of the good. What is good?"

On the Anglican Ordinariates: 
B16:"The initiative did not come from us, but from Anglican bishops who entered into dialogue with the CDF.... But it is at any rate a sign, you might say, of the flexibility of the Catholic Church. We don't want to create new uniate churches, but we do want to offer ways for local church traditions that have evolved outside the Roman Church to be brought into communion with the Pope."

On personally meeting victims of priest sex abusers:
B16: "Actually I couldn't say anything special at all to them. I was able to tell them that it affects me very deeply. That I suffer with them. And that was not just an expression, but it really touches my heart. And I was able to tell them that the Church will do everything possible so that this does not happen again."

About using an exercise bike as prescribed by his doctor:
B16: No, I don't get to it at all... thank God!

The Pope gives his thoughts more on the engagement of Catholicism with Islam, the Orthodox, secularism, ecumenism, papal infallibility, clerical celibacy, a Third Vatican Council and the SSPX schism.

The interviews allow us to get a closer look at Benedict's papal program and the future direction of the Roman Church.

What does Anglicanism really have to offer in restoring the Roman Church?

The following essays (the Ordinariates, the Pope and Liturgy parts 1 and 2) by Father Aidan Nichols OP read at the Ordinariate conference in Canada recently tells in a magnificent way the historical background of the Ordinariates and what their being Anglican can offer in the restoration of the Roman Church. The essays also tell us that the other passengers for the "ark" have their own gift to give in restoring the Catholic Church.

Some of Fr Nichols' highlights and my questions

What really has the Anglican Communion preserved which the post Vatican II Roman Catholic Church casually threw out?

"Unlike Roman Catholicism, Anglo-Catholicism in the twentieth century has been largely impervious to the seductions of architectural Modernism, and its iconographical and musicological equivalents, owing to the apologetic concern to demonstrate continuity with the Christian past by using neo-mediaeval forms or perhaps neo-Baroque ones.  One could think here of the patronage given by twentieth century Catholic Anglicans to such influential church designers as John Ninian Comper (whose work synthesises mediaeval, palaeo-Christian and Renaissance features) and (for the Neo-Baroque) Martin Travers."


On Benedict XVI and the Liturgy

" the Pope is aghast, in a manner Anglo-Catholics generally would appreciate, at the present state of much liturgical practice in the West.  The Liturgy has been invaded by politicization, as in milieux affected by Liberation Theology; it has suffered banalisation in populist environments where the mantra has it that modern popular culture just has to be followed; and in less ideologically freighted parish practice its manner of expression has been simplified in a well-meaning but misguided attempt to ensure instant intelligibility such that much of its richness has been lost.'

And perhaps this is what Anglicanism can help repair in the Roman Catholic Church so she can get on the way to a new evangelization

"Unlike the Latin clergy who are principally interested in their own flocks, and where apostolic outreach is concerned, the lapsed members of those flocks, there is something much more potentially universal in the pastoral outreach of the Anglican ministry.  The notion that evangelization should be directed to entire neighbourhoods, and be expressed in general visiting, as well as recognition of the need for involvement in civic life, in voluntary associations, and all the expressions of life together in a given locale, is typical of a Church that conceives itself as responsible for the soul of a society.  It is a Christendom outlook which has, thankfully, survived the disintegration of the mediaeval organism."

And that is why I am not surprised  and very gladdened that the Holy Mass celebrated ad orientem is more often celebrated at the Episcopal Cathedral of St Mary and St John at Cathedral Heights, Quezon City than in the Roman Catholic Basilica of the Immaculate Conception in Manila! Also the community orientated pastoral concern of the Episcopal Church towards Filipino society.

Talks on the Anglican Use and the Ordinariate

The Anglican Use in the Philippines is currently hosted by the University of the Philippines Parish of the Holy Sacrifice through the kindness and generosity of the curate Fr Raymond Arre, the assisting clergy and the parish council. As such we have the obligation to contribute to the parish and student ministry's spiritual activities and formation.

We are considering holding talks on Anglicanism, the Anglican Use, Anglicanorum coetibus and the Ordinariate. The talks will give students a wider appreciation of the diversity in liturgical expressions in the Catholic Church, why there is a need for an Ordinariate and the current ecumenical environment and pastoral approaches of the Holy Father, Benedict XVI.

The talks will be in the first semester of next academic year, most likely in July. Please keep posted for details on this blog.

Ash Wednesday

Ash Wednesday marks the start of Lent. This year it falls on my birthday, March 9!  In the Western Church it is the Wednesday after Quinquagesima Sunday or the Sunday fifty days before Easter day. The ashes used in the rite comes from the burning of the palms from last Palm Sunday. Thus the continuity of the remembrance of Jesus' passion.

Now with the loss of Latinity in the Roman Catholic Church in the Philippines, the meaning of Quinquagesima will be met by an unexpressed but polite "duh" among most Catholics. However the last generation of Filipino Catholics to know what that means were your grandparents, who knew what the Latin Mass was all about. During Quinquagesima Sunday, the priest wore violet vestments as the liturgical colour was violet.

In the earliest Catholic tradition, this Sunday marks the beginning of the Lenten fast. In Medieval England, the pious English trooped to the churches to say their confessions to the priest. The English being not that rowdy compared to the Latins, called that Sunday "Shrove Sunday" and the following Tuesday, "Shrove Tuesday", Shrove is a old English word meaning "repent". Now on these days, it was customary to make pancakes and in the USA the day is called "pancake Tuesday". Among the Latins, it is known as "Fat Tuesday" and this is day of the Mardi Gras, which means the same thing! The consumption of animal products is prohibited in Lent and this included pancakes which have eggs!

All these are almost lost to a secular world except perhaps in New Orleans and Rio de Janeiro. In many cities Mardi Gras has taken a "gay" reputation as sort of coming out, when the original idea was to get inside one's conscience, examine it for sins and make a confession!

Fortunately the Anglican Church for the benefit of the whole Catholic Church (which has almost lost its sense of Latin!) has preserved much of the original meanings of these days. The Book of Common Prayer still emphasizes the fasting and penitence aspect. Thus the collect for the day is

ALMIGHTY and everlasting God, who hatest nothing that thou has made, and dost forgive the sins of all those who are penitent; Create and make us new and contrite hearts, that we, worthily lamenting our sins and acknowledging our wretchedness, may obtain of thee, the God of all mercy, perfect remission and forgiveness; through Jesus Christ our Lord. Amen

The 1928 BCP readings and Gospel are identical to that in the old Roman Missal for Ash Wednesday ( Joel 2:12 and St Matthew 7: 16). The collect's meaning is really taken from the Gospels and the Epistle for the day.

The ashes are imposed by the priest as the Sign of the Cross saying the traditional Genesis 3: 19 "Remember man, that thou art dust and into dust shall you return". The Roman Rite reforms give the priest an option taken from St Mark 1:15 "Turn away from sin and believe in the Gospel" In the Philippines, a properly deputized extraordinary minister of Holy Communion ofter administers the ashes. But this is contrary to the old tradition even if the ashes are not a sacrament but a sacramental. The Anglican Church still uses the traditional Genesis verse which is a strong reminder of a man's mortality.

The question is how long must one wear the ashes. While the Gospel of the day suggests that one must wash it after leaving the church, Christ's directive must be taken in its proper context for he was really referring about the hypocritical wearing of signs of devotion.  While the Church does not have a rule about it, it is sensible to wear it until it fades away on that Wednesday. This is the only time the Christian is to wear the Sign of the Cross visible to all. People have died for the Sign of the Cross, in ancient Rome and even to this day! The wearing of "dirt" on the head is a minor inconvenience!

As it falls on my birthday, Ash Wednesday is an apt reminder that only God knows the length of my days and I must live these days in charity and service for others.

Also this Ash Wednesday is when our good friend Fr Joe Frary has a date with the surgeon. I will pray for him too.

Filipino Anglicanism

Mike Tan wrote something about a little known church in the Philippines. The Episcopal Church in the Philippines (ECP) is THE Anglican Church in the Philippines. There are at least 3 other churches that carry the Anglican name, but the ECP has the original franchise. The Episcopalians ("Piskies" is a term of endearment) run one of the best hospitals in the country (St Luke's), the best weaving school (Easter's in Baguio), a college now a university with a good track record (Trinity), and the oldest international school (Brent).

For a church with just about 200K members, the ECP has influenced education and ecumenism far beyond its size. Its reason for existence in the Philippines is the key. The first  Episcopal bishop in the Philippines, Charles Henry Brent declared that the church won't build an "altar over another altar".This was during an unecumenical time. When the Americans came, Protestant missionaries divided the country for their mission to preach "the true Christian religion" to a country that is majority Roman Catholic. Brent gave the Philippine Church very prophetic witness. Brent limited his mission to the expat community, the non-Catholic Chinese and the non-Christian tribes. Thus the Cordilleras and parts of Binondo and Sta Cruz Manila are Episcopal Church territories. Perhaps the best known Episcopal church in the region is St Mary's in Sagada. Filipino Unlike its neighbouring South East Asian province, Filipino Anglicanism is historically Anglo-Catholic even if there are Evangelical parishes.

My grandmonther was  of the High Church kind who said the Roman Rosary after Anglican Evening Prayer. The Anglican church can be divided into three streams, the low or evangelical kind, the broad church and the High Church kind. The Low church emphasizes traditionally Protestant positions, the Broad church accomodates elements of both Protestant and Catholic traditions and the High church emphasizes ritual and Catholic tradition. Some high churches are even more Catholic than the St Peter's Basilica! (in terms of ritual). In these high churches, you have to ask the priest if this is really an Anglican church.

We see the same in the Roman Church. Some Catholic churches are as or even more Protestant like than an Anglican low church. The Jesuit Church of the Gesu in the Ateneo campus is my best example!

With diverse views of what the church is or ought to be, Anglicanism has preserved a tradition of tolerance and comprehensiveness. It is not that this is lacking in the Catholic Church (the Roman Catholics are as comprehensive as the Anglicans despite the noise conservatives make), Anglicans don't have a Pope that says that one doctrinal view is unacceptable. The church has to come to a consensus. Since the Elizabethan settlement, this via media has held until very recently.

This via media is almost in tatters with differing views on sexuality and the ordination of women. The debate on contraception which the Anglicans settled in 1938 Lambeth and is still a point of contention among Benedict XVI's flock, is a cakewalk compared to what is tearing at the Anglican Communion today.

The Roman Church in a Vatican II document on ecumenism has very special regard to the Anglican Church. This is because the Anglicans have preserved many Catholic traditions (episcopacy for instance) while maintaining distinctively Protestant ones. This is Anglicanism's greatest gift to the Universal Church.

Some of the Catholic traditions of Anglicanism like parish morning, midday and evening prayer are all but lost in the Post-Vatican II Catholic Church. Pope Benedict's agenda is to recover these in Catholicism. The Novus Ordo in English isn't comparable to Cranmer's English, which is Latinate and shows the inheritance of the English language from the Latin. The New translation of the Missal into English tries to recover some traditional BCP like language but into more modern usage. It is no surpise that Cardinal Kasper paid tribute to these treasures as"Marvellous Evensongs" while giving a frank assessment of Anglicanism's troubles and how these would affect reunion with the Catholic Church in the recently concluded Lambeth Conference.

Anglicanism's troubles I believe stem from it losing its Catholic and Protestant charism in exchange for secular ones. Perhaps this is the reason why Kasper prayed for a new Oxford Movement. The Oxford Movement of the 19th century recovered the Catholic in Anglicanism. Kasper is praying that the Anglicans recover the Christian in Anglicanism!

Anglicanism has its gifts that will make Roman Catholicism less Roman but more Catholic. The Catholic Church can offer the Anglicans the charism of being more universal while recognizing the gifts of authority. The old Catholic bogey that the Anglican Church is a product of Bluff King Hal's lust will have to be laid to rest. Anglicanism is a reflection too of Roman Catholicism and the troubles that afflict it. Kasper's friendly and frank assessment and Pope Benedict's great concern is evidence of that. What really faces the Anglican and Roman Churches is essentially the same. The two churches have to recover that lost catholicity. The Anglicans have lost it due to lack of authority and doctrinal ambiguity while the Roman Catholics have lost it due to over centralized authority and doctrinal praxis inflexibility.

Observers may note that Pope Benedict XVI and Archbishop of Canterbury, Dr Rowan Williams have much common theologically than what was assumed. This leads many to say that Benedict is an "Anglican" Pope while Rowan is a "Roman" Archbishop of Canterbury.

Now about Evensong and Common Prayer. This is expressing my Anglican spirituality as a Catholic. It is unfortunate that unlike in English speaking countries, Catholic churches are not across the street from Anglican ones in our country.Whenever I am in an English speaking country, I make it a point to attend Mass in the morning and Evensong in the evening. Sometimes we have to cross the street to really recover what it means to be Catholic.

How does one recover catholicity? St Paul gives the famous answer. Charity.

ARCIC III

The third phase of the Anglican Roman Catholic International Commission (ARCIC III) will meet on May 17 to 27, 2011 at the Monastery of Bose in northern Italy. According to Vatican Radio, the theme for ARCIC III is on Church and Communion. ARCIC has been meeting since 1970 as a result of ecumenical declarations from Pope Paul VI and the Archbishop of Canterbury Dr Michael Ramsey.

The first ARCIC focused on the Eucharist and how Catholics and Anglicans understood this. The resulting statement was broadly Catholic but the Vatican sent its reservations. The second ARCIC came out with statements on the ministry of the Roman Pontiff as a universal primate and the role of the Virgin Mary. However the Anglican difficulties on the Marian dogmas and Anglican rejection of papal authority came to the fore.  As for the universal primacy of the Bishop of Rome, ARCIC suggested that Anglicans and Roman Catholics receive this primacy even before corporate reunion is achieved. Pope John Paul II told the Archbishop of Canterbury Dr Robert Runcie that this primacy now exists over the Anglican Church even if the Anglicans refuse to receive it.

When Anglicans decided to ordain women as priests, this signified a departure from Apostolic order as the Eastern Churches (Orthodox and Oriental) never ordained women. The Orthodox prelates have always told the Anglicans that the ordination of women will result in an impaired communion. And in this they have been proven correct. The Roman Church strongly concurred much later in Cardinal Walter Kasper's address to the 2008 Lambeth Conference.

Women's ordination as priests led to the Anglican communion considering ordaining women as bishops. This is considered by the Orthodox and Roman Catholics as even a further departure from Apostolic order and tradition. Women's ordination has effectively stopped  Orthodox theological and ecumenical discussion with the Anglicans. The Roman Church continued with ARCIC II while  recognizing that corporate reunion was impossible.  When the American Episcopal Church ordained an openly practicing homosexual as bishop, Pope John Paul II suspended ARCIC meetings. The Orthodox have stuck to their original decision.

Thus ARCIC III meets in a ecumenical landscape that is vastly changed. For instance I believe that there is no Anglican Communion to speak of but rather two Anglican Communions. The Anglican Ordinariatres remains as a talking point in ARCIC III even if the Roman Catholics and Anglicans say they won't talk about it!

These statements from the Roman Catholic side by Msgr Mark Langham tells us really the limits of institutional ecumenism

How will this work be received by the rest of the Church?
This is an important question. Ecumenical dialogues have never seen themselves as an end in themselves but part of a bigger process which involves reception at grass roots level, at leadership level and in the way the two churches work and pray together. 

How will the new Ordinariate affect your work?
We’ve always said the path of traditional ecumenical dialogue is different from that of individual or group conversion.


My take is that ecumenism at the grass roots level will be heard and that is at the root of the Ordinariate. Rome just took years to respond! The quote of Blessed John Henry Cardinal Newman remains loud and clear. "The voice of the faithful will be heard!"