30 June 2011

Novena to Our Lady of the Atonement


The feast day of Our Lady of the Atonement is on July 9th; however, we'll be transferring it to Sunday, July 10th, so that we can keep it with greater solemnity. Leading up to our celebration of the day, we'll be praying the novena prayers, beginning on Friday, July 1st.

The Novena to Our Lady of the Atonement

To take part in the Novena:

On each day, if possible, assist at Holy Mass, and go to Confession and Communion at least once during the Novena. The following prayers are recommended to be said daily:

ONE DECADE OF THE ROSARY
(One Our Father, ten Hail Marys, one Glory be.)

MEMORARE OF ST. BERNARD
Remember, O most gracious Virgin Mary, that never was it known that anyone who fled to thy protection, implored thy help, or sought thy intercession, was left unaided. Inspired with this confidence, I fly unto thee, O Virgin of virgins, my Mother. To thee do I come; before thee I stand, sinful and sorrowful. O Mother of the Word Incarnate, despise not my petitions, but in thy mercy, hear and answer me. Amen.

THE THREE-FOLD SALUTATION
We salute thee, Holy Mary, Daughter of God the Father, and entreat thee to obtain for us a devotion like thine own to the most sweet Will of God.

We salute thee, Virgin Mother of God the Son, and entreat thee to obtain for us such union with the Sacred Heart of Jesus, that our own hearts may burn with love for God and an ardent zeal for the salvation of souls.

We salute thee, Immaculate Spouse of God the Holy Ghost, and entreat thee to obtain for us such yielding of ourselves to the Blessed Spirit, that He may, in all things, direct and rule our hearts, and that we may never grieve Him in thought, word, or deed.

THE LITANY
Lord have mercy upon us.
Christ have mercy upon us.
Lord, have mercy upon us. Christ hear us.
Christ, graciously hear us.

God, the Father of Heaven,
have mercy upon us.
God the Son, Redeemer of the world, have mercy upon us.
God, the Holy Ghost, have mercy upon us.
Holy Trinity, one God, have mercy upon us.

Our Lady of the Atonement, Daughter of God the Father, pray for us.
Our Lady of the Atonement, Mother of God the Son, pray for us.
Our Lady of the Atonement, Spouse of God the Holy Ghost, pray for us.
Our Lady of the Atonement, standing by the Cross, pray for us.
Our Lady of the Atonement, given to us as a Mother, pray for us.
Our Lady of the Atonement, our Mediatrix, pray for us.
Our Lady of the Atonement, firm Hope, pray for us.
Our Lady of the Atonement, sure Refuge, pray for us.
Our Lady of the Atonement, Mother of Divine Love, pray for us.
Our Lady of the Atonement, Shepherdess of the wandering sheep, pray for us.
Our Lady of the Atonement, pillar of Unity, pray for us.
Our Lady of the Atonement, Mother of Conversions, pray for us.
Our Lady of the Atonement, Mother of the outcast, pray for us.
Our Lady of the Atonement, Star of the pagans, pray for us.
Our Lady of the Atonement, Mother of missionaries, pray for us.
Our Lady of the Atonement, Mother most sorrowful, pray for us.
Our Lady of the Atonement, Lily of Israel, pray for us.
Our Lady of the Atonement, Model of resignation, pray for us.
Our Lady of the Atonement, Haven of peace, pray for us.
Our Lady of the Atonement, Comfort of the afflicted, pray for us.
Our Lady of the Atonement, Guide of the doubtful, pray for us.
Our Lady of the Atonement, Welcomer of the pilgrims, pray for us.
Our Lady of the Atonement, Handmaid of the Father, pray for us.
Our Lady of the Atonement, Mirror of the Son, pray for us.
Our Lady of the Atonement, Queen of the Precious Blood, pray for us.
Our Lady of the Atonement, true Model, pray for us.
Our Lady of the Atonement, strong Protectress, pray for us.
Our Lady of the Atonement, hailed by the Archangel Gabriel, pray for us.
Our Lady of the Atonement, Splendor of Heaven, pray for us.
Our Lady of the Atonement, Delight of the Saints, pray for us.
Our Lady of the Atonement, Strength of the weak, pray for us.
Our Lady of the Atonement, Comfort of the dying, pray for us.
Our Lady of the Atonement, triumphant with Jesus, pray for us.
Our Lady of the Atonement, Queen of the Universe, pray for us.
Our Lady of the Atonement, Queen of the Children of the Atonement, pray for us.


Lamb of God, who takest away the sins of the world,
Spare us, O Lord.
Lamb of God, who takest away the sins of the world,
Graciously hear us, O Lord
Lamb of God, who takest away the sins of the world,
Have mercy upon us.
Pray for us, O Blessed Mother;
That we may be made worthy of the promises of Christ.

Let us pray. O God, who didst deign that we, thy children, shouldst invoke our Mother Mary under the title of Our Lady of the Atonement; grant that through her powerful intercession we may obtain the fullness of thy blessings; through thy Son our Savior Jesus Christ, who liveth and reigneth with thee in the unity of the Holy Ghost ever, one God, world without end. Amen.

Our title...


From Fr. Paul of Graymoor:

Since the time that Christ Jesus walked this earth as the God-Man, there have been, over the centuries, numerous titles which have arisen to give honor to his most holy mother. In the early centuries of the Church, she was known as theotokos, or God-bearer, and as time passed, the Blessed Virgin Mary was honored with many other titles. Some of these titles are more widely known than others, but all convey a distinct attribute of Mary as a person who has found favor with God. Some of these titles describe her state of life, such as Our Lady of Grace. Others denote a location where she may have spoken spiritually to an individual, such as Our Lady of Fatima. In some titles of the Blessed Virgin Mary, she is associated with the redeeming work of her Son, and there are many such examples of this. But perhaps no other title in the world better describes the fullness of Mary's relationship with her Son as does the title of Our Lady of the Atonement.

The title embraces two mysteries of our faith: first, the atonement -- the wonderful at-one-ment which was achieved by our Lord Jesus Christ as He shed His Most Precious Blood upon the Cross at Calvary, through which came the reconciliation of man with God, and of man with man, making us "at one" in His Sacred Heart; and second, the role of Our Lady in the atonement wrought by God -- her coöperation with the Divine Will at the annunciation, and her participation in her Son's sufferings and death as she stood at the foot of the Cross. These words which Simeon spoke to her came to pass: "Behold, this child is destined for the fall and rise of many in Israel, and to be a sign that will be contradicted (and you yourself a sword will pierce) so that the thoughts of many hearts may be revealed." The crowning act of Redeeming Love -- the Atonement upon the Cross of Jesus Christ -- is for all of us the means whereby mankind finds salvation. Here Jesus gave us the greatest gift -- His precious life. Here he gave us His Blessed Mother. Here Mary stood -- here we stand, next to Her, at the foot of the Cross. We are children of The Atonement and the Blessed Virgin Mary, our Mother, is Our Lady who bears witness to Christ's Atonement.

28 June 2011

Sixty years ago...

On 29 June 1951, the young Joseph Ratzinger was ordained to the Sacred Priesthood.  This video of the event was rediscovered recently, and of course, when it was recorded there was no idea that one of the many men being ordained that day would become the Successor of St. Peter.  Apparently the Holy Spirit guided the camera operator, because during the procession we get a good glimpse of the future Pope Benedict XVI.  Look carefully at the 4:50 mark, and you'll recognize him.

I came across this...

...on YouTube. It's a montage of photos from the Mass I celebrated when I was in Toronto for the Anglicanorum coetibus Conference.

27 June 2011

Anglican Patrimony

To read an excellent paper on the Anglican Patrimony, go here.  Fr. Sam Edwards presents his points with clarity, and goes far in helping those who want to know "what is Anglican Patrimony?"  As we get closer to the establishment of our Ordinariate, this is a timely essay.

Pictures from Corpus Christi 2011










25 June 2011

Solemnity of Corpus Christi...

This beautiful solemnity is transferred to the Sunday in our archdiocese, and we process the Blessed Sacrament to the outdoor shrine which marks the place where the Holy Mass was offered for the first time on our parish property.  The Solemn Benediction is given, after which we return to the High Altar, where Benediction is given again, the second time in Latin.






God our Father, whose Son our Lord Jesus Christ in a wonderful Sacrament hath left unto us a memorial of his passion: grant us so to venerate the sacred mysteries of his Body and Blood, that we may ever perceive within ourselves the fruit of his redemption; who liveth and reigneth with thee and the Holy Spirit ever one God, for ever and ever. Amen.

23 June 2011

Nativity of St. John the Baptist


Almighty God, by whose providence thy servant St. John the Baptist was wonderfully born, and sent to prepare the way of thy Son our Savior by preaching repentance: Make us so to follow his doctrine and holy life, that we may truly repent according to his preaching; and after his example constantly speak the truth, boldly rebuke vice, and patiently suffer for the truth’s sake; through the same thy Son Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever. Amen.

Benedictus.


BLESSED be the Lord God of Israel; * for he hath visited and redeemed his people;
And hath raised up a mighty salvation for us, * in the house of his servant David;
As he spake by the mouth of his holy Prophets, * which have been since the world began;
That we should be saved from our enemies, * and from the hand of all that hate us.
To perform the mercy promised to our forefathers, * and to remember his holy covenant;
To perform the oath which he sware to our forefather Abraham, * that he would give us;
That we being delivered out of the hand of our enemies * might serve him without fear;
In holiness and righteousness before him, * all the days of our life.
And thou, child, shalt be called the prophet of the Highest: * for thou shalt go before the face of the Lord to prepare his ways;
To give knowledge of salvation unto his people * for the remission of their sins,
Through the tender mercy of our God; * whereby the day-spring from on high hath visited us;
To give light to them that sit in darkness, and in the shadow of death, * and to guide our feet into the way of peace.

St. Luke i. 68.

22 June 2011

Quote for the day...

From The Christocentric Life, heading an article about St. John Fisher:

"If more Catholic Bishops were like Fisher more Catholic politicians would be like St. Thomas More"


O God, who didst raise up amongst the English people thy blessed Martyrs St. John Fisher and St. Thomas More in defense of the faith and in witness to the dignity of Apostolic Authority: grant by their merits and prayers; that in the profession of one faith we may all be made one in Christ, and in Him continue to be at one with one another. Through the same Jesus Christ thy Son our Lord, who liveth and reigneth with thee in the unity of the Holy Ghost, ever one God, world without end. Amen.

17 June 2011

A Prophetic Document?

I posted this over at The Anglo Catholic:

Some of you have expressed interest in reading the document which established the Pastoral Provision in 1980, which was approved for implementation in the United States. Reprinted below is the letter from Franjo Cardinal Seper to Archbishop John R. Quinn, in which the terms of the Pastoral Provision are outlined. As is evident in I.2, a “statute” or “pastoral provision” was supposed to be provided for the “common identity” of the group which was being established. This speaks to a couple of interesting points.

First of all, the Pastoral Provision envisioned “groups” from the very beginning. This pastoral provision was not intended only as a way of bringing in individual clergy to be absorbed for ministry in the wider Latin Rite, while leaving behind all Anglican patrimony – although certainly that became normative over time. Only a small number of priests coming through Pastoral Provision minister in Anglican Use parishes; the vast majority are engaged in ministry outside the Anglican Use.

The second point of interest is this “statute” which is mentioned. Those of us who came through the Pastoral Provision and are now serving in Anglican Use parishes have long wondered about this statute. Had it been written? Could a copy of it be obtained? In fact, some of us asked about it, but never received any definitive answer. I think we have the answer now: the statute finally has been written, and it is called Anglicanorum coetibus.

There’s another item of great interest in this letter. In II.1 it states, “the possibility of some other type of structure as provided for by canonical dispositions, and as suited to the needs of the group, is not excluded.” That seems to be an opening for what we see happening today, with the Personal Ordinariates.

Obviously, the Pastoral Provision is not the only thing that led to the issuing of Anglicanorum coetibus. The many requests by Anglicans from all over the world, and the petitions from groups such as Forward in Faith and the Traditional Anglican Communion, were key elements leading to the present development; however, it seems evident that the Pastoral Provision has had some small part in all the things which have brought us to this historic moment in the Catholic Church.

Document Outlining the Pastoral Provision
issued by the Sacred Congregation for the Doctrine of the Faith
on July 22, 1980

Prot. N. 66/77

Addressed to:
His Excellency, the Most Reverend John R. Quinn
Archbishop of San Francisco
President, N.C.C.B.

Your Excellency,

The Congregation for the Doctrine of the Faith, in its Ordinary Session of June 18, 1980, has taken the following decisions in regard to the Episcopalians who seek reconciliation with and entrance into the Catholic Church.

I. General Decisions:
1) The admission of these persons, even in a group, should be considered the reconciliation of individual persons, as described in the Decree on Ecumenism Redintegratio Unitatis, n. 4, of the Second Vatican Council.
2) It will be appropriate to formulate a statute or “pastoral provision” which provides for a “common identity” for the group.

II. Elements of the “Common Identity”:
1) Structures: The preference expressed by the majority of the Episcopal Conference for the insertion of these reconciled Episcopalians into the diocesan structures under the jurisdiction of the local Ordinaries is recognized. Nevertheless, the possibility of some other type of structure as provided for by canonical dispositions, and as suited to the needs of the group, is not excluded.
2) Liturgy: The group may retain certain elements of the Anglican liturgy; these are to be determined by a Commission of the Congregation set up for this purpose. Use of these elements will be reserved to the former members of the Anglican Communion. Should a former Anglican priest celebrate public liturgy outside this group, he will be required to adopt the common Roman Rite.
3) Discipline: (a) To married Episcopalian priests who may be ordained Catholic priests, the following stipulations will apply: they may not become bishops; and they may not remarry in case of widowhood. (b) Future candidates for the priesthood must follow the discipline of celibacy. (c) Special care must be taken on the pastoral level to avoid any misunderstanding regarding the Church’s discipline of celibacy.

III. Steps required for admission to full communion:
1) Theological-catechetical preparation is to be provided according to need.
2) A profession of faith (with appropriate additions to address the points on which there is divergence of teaching between the Anglican Communion and the Catholic Church) is to be made personally by all (ministers and faithful) as a conditio sine qua non.
3) Reordination of the Episcopalian clergy, even those who are married, shall be allowed in accord with the customary practice, after the examination of each individual case by the Congregation for the Doctrine of the Faith.
IV. The statute or “pastoral provision” will not be definitive, but rather will be granted ad tempus non determinatum.

V. Particulars regarding the execution of the decision:
1) The contents of the statute or “pastoral provision” are to be determined with the agreement of the Episcopal Conference. In what concerns the liturgical aspects of the statute, the Congregation for the Sacraments and Divine Worship will be asked for its accord. The Congregation for the Doctrine of the Faith will keep informed of any developments both the Secretariat for Promoting Christian Unity and the Congregation for the Oriental Churches (the latter in view of the possible influence on the particular dispositions for ecclesiastical celibacy among Eastern-rite priests in the United States).
2) A Catholic ecclisiastical Delegate, preferably a Bishop, should be designated, with the approval of the Episcopal Conference, as the responsible person to oversee the practical application of the decisions here reported and to deal with the Congregation for the Doctrine of the Faith in what pertains to this question.
3) These decisions should be implemented with all deliberate speed in view of the waiting period already undergone by the Episcopalians who have presented this request.

These decisions were approved by His Holiness Pope John Paul II in the audience granted to the undersigned Cardinal Prefect of the Congregation on June 20, 1980.

The complexity of the above decisions, Your Excellency, recommends early contact between yourself and the Congregation in order to discuss the details and procedures for their implementation. Given your knowledge of the matter, it would seem ideal that, even after your term as President of the Episcopal Conference has expired, you might remain as Bishop Delegate (cf. V, 2) responsible for overseeing the admission of these persons into full communion with the Catholic Church. Permit me to express the hope that, if convenient for you, you will contact the Congregation for the purpose of initiating the necessary discussion of this question during your stay in Rome to participate in the 1980 Synod of Bishops.

Finally, I am enclosing a letter which I would be grateful to you for forwarding, after you have taken note of its contents, to Father John Barker of the Pro-Diocese of St. Augustine of Canterbury, informing him that their petition has been accepted in principle. Since you will be in the best position to know what publicity may be deemed unavoidable or suitable, I would like to leave in your hands the manner and timing of any communication about the fact or nature of the decisions here reported. I am sure you will have already noted in the decisions as reported a concern for the sensitive areas of ecumenism and celibacy.

You will no doubt want to inform Bishops Law and Lessard of the abovementioned decisions, since they were so closely involved in the negotiations during various phases. Since the group in question involves a certain number of English clergy and faithful, the Congregation will undertake to give the necessary information to the hierarchy of England and Wales.

With every best wish for Your Excellency, I remain

Sincerely yours in Christ,

/S/ Franjo Card. Seper, Pref.

15 June 2011

Text of Cardinal Wuerl's Report

Consultation on
Implementation of Anglicanorum coetibus
United States Conference of Catholic Bishops

June 15, 2011

Anglicanorum coetibus, an Apostolic Constitution which provides for groups of Anglicans to enter into corporate union with the Catholic Church, was issued by our Holy Father in November 2009. Specifically, Anglicanorum coetibus allows for the erection of Personal Ordinariates, juridically similar to dioceses, in which elements of the Anglican heritage may be maintained.

In early 2010, Cardinal Francis George, then President of our Conference, established the USCCB’s Ad Hoc Committee for the Implementation of Anglicanorum coetibus in the United States. Bishop Robert McManus of Worcester, Bishop Kevin Vann of Fort Worth and myself are members of this Committee which I Chair.

On March 23, 2010, I gave a report to the USCCB Administrative Committee. In the context of that report, I attempted to answer questions and also solicited the observations of the bishops on establishing an Ordinariate in the United States. Subsequent to the meeting, the bishops’ responses were compiled in a report, which also included observations by USCCB Senior Staff. This report was most helpful in conveying the mind of the USCCB at meetings in Rome on Anglicanorum coetibus, directed by the Congregation for the Doctrine of the Faith from April 26 through April 28, 2010.

The Ad Hoc Committee met in Florida during the USCCB’s June meeting. We were joined by Father Scott Hurd, a priest of the Archdiocese of Washington who was ordained through the Pastoral Provision. At this meeting, it was decided that the responsibilities of the Committee are two-fold: 1) assess the level of interest in such an Ordinariate in the United States and thus provide appropriate information for both our Conference and the Holy See; and 2) facilitate the implementation of Anglicanorum coetibus in the United States.

On August 22, 2010, Father Hurd was appointed as liaison with the USCCB for the implementation of Anglicanorum coetibus. In this capacity, he serves as staff to the Ad Hoc Committee.

The USCCB made a public announcement in September 2010 of my appointment as the Congregation for the Doctrine of the Faith’s Delegate for the implementation of Anglicanorum coetibus in the United States. In the official press release, Anglicans wishing to be received into the Catholic Church were invited to express their intentions to me in writing by December 31, 2010.

Since that time, every Anglican group and individual who has written has received an acknowledgement of their statement of intention. Anglican groups were sent a “Community Profile” questionnaire, based upon established criteria for assessing Anglican communities. Anglican clergy not associated with a larger group were sent a “Clergy Profile” questionnaire. Finally, Anglican laity not associated with a larger group were sent an acknowledgement to their letter, instructing them to await further instructions, should an Ordinariate be established.

Personal contacts were also made with interested Anglicans during this time, both by members of the Ad Hoc Committee and by Father Hurd, who is in frequent contact with interested Anglicans by telephone, e-mail, and Facebook.

In January 2011, an overview and summary of the responses received from interested Anglicans was sent to the Congregation for the Doctrine of the Faith. A modified version of this report was submitted to the USCCB President, Archbishop Timothy Dolan, who in turn shared it with all members of the Conference. Both reports concluded with the assessment that it appears feasible to establish an Ordinariate in the United States at this time.

Shortly thereafter, an extensive assessment of those Anglican communities intending to enter an Ordinariate was compiled and sent to the CDF. This assessment was referenced in my report on Anglicanorum coetibus to the USCCB Administrative Committee on March 22, 2011. In this report, I explained that all bishops with an Anglican group in their jurisdiction requesting to be received into an Ordinariate would be invited to submit by May 1 any information they wished to share with the Ad Hoc Committee. Many bishops accepted this invitation and provided helpful information.

An analysis of the academic and ministerial formation history of all petitioning Anglican clergy was submitted to the CDF at the beginning of April. This was done to evaluate their formation needs for Catholic ordination. This analysis proposed that petitioning Anglican clergy be placed into one of three categories: those eligible for an intense period of formation; those eligible for the intense period plus an additional period of mandated continuing formation after ordination; and those whose formation histories would not recommend them for either of these options.

In planning for the implementation of Anglicanorum coetibus, a program of priestly formation was developed that would allow for a concentration of study in the areas of historic theological divergence in anticipation of ordination to the priesthood. The CDF approved the modified program of priestly formation and authorized its use.

With the encouragement of Cardinal Daniel DiNardo, the leadership of the Archdiocese of Galveston-Houston’s Major Seminary, Saint Mary’s, agreed to implement the priestly formation program. A Saint Mary’s faculty member, Father Jeffrey Steenson, has been instrumental in designing the specific elements of this program, in collaboration with Cardinal DiNardo and myself. Father Steenson is the former Episcopal Bishop of the Rio Grande, who was received into the Church in 2007. The formation program will be available on site at the seminary and also through distance learning facilities.

In mid-April, Anglican clergy seeking ordination in an Ordinariate were directed as part of the process to submit dossiers to me by May 16 for eventual review by the CDF. Since that time, completed dossiers have been sent to Rome for evaluation.

Those Anglican clergy whose dossiers are granted a Nulla Osta by the CDF, indicating that they are eligible to proceed with the approved priestly formation process, will be directed to provide additional information to the CDF. This information will include the results of criminal background checks, a psychological evaluation, a letter of resignation from their Anglican entity, a Votum from the Delegate or Ordinary, and a Votum from the Catholic bishop where the candidate resides, who will have been invited to interview him, either personally or through a delegate. If possible, a Votum from the candidate’s former Anglican authority will also be included.

During this time, those candidates responsible for a congregation will be guiding the catechetical formation of their people, utilizing the United States Catholic Catechism for Adults, as has been approved by the CDF. Candidates will be encouraged to invite speakers from the local Catholic community.

Once the second set of documentation has been sent to the CDF, a candidate will cease celebrating the Anglican Eucharist. When a rescript has been issued and received, he may be ordained to the diaconate immediately, with the intention that his subsequent priestly ordination would coincide with the reception of his parish group into full communion.

Since the Holy See has indicated its wish to establish an Ordinariate in the United States this Fall, I am grateful for this opportunity to conduct this consultation with the members of our Conference, to receive any additional observations you might have and to indicate a few areas where we as bishops can be of assistance to a newly-appointed ordinary as he attempts to implement an Ordinariate in the United States.

Before inviting your observations and, I hope, support for this effort, I would like to touch on a number of areas where individually we as bishops can be of assistance to a newly formed Ordinariate and its efforts to review possible candidates for priestly ordination.

Since each candidate will be required to have a criminal background check and a psychological evaluation, I would hope that each of us would be able to provide these services for a candidate for the Ordinariate just as we do for those who are seeking admission in our priestly formation programs or to minister in a diocesan program.

A second area where we can perhaps be of some assistance is to offer worship space to a small community that would be a part of the new Ordinariate. Most of them will not have property such as a church and meeting facilities. Our hospitality in providing them worship space would be a sign of generosity on our part and, I am sure, greatly welcomed by them.

An additional way we can facilitate the work of the Ordinariate would be to assign priests who would function as a bishop’s delegate. These delegates would meet and interview candidates for priesthood ordination and, perhaps, serve as a mentor to assist with any issues that arise in the formation process.

Fourth, I suggest that we make available the resources of our Tribunals to those Anglicans, both clergy and lay, who will need to secure an annulment before being received into an Ordinariate.

Another area where collaboration at the local level could be helpful is in the catechetical preparation of the lay faithful of the former Anglican congregation. While this is the responsibility of the Ordinariate, and specifically the head of the congregation seeking membership in the Ordinariate, perhaps someone involved in catechesis in the neighboring Catholic parish (Director of Religious Education, Coordinator of Religious Education or a senior catechist) might be willing to assist in the catechetical process for those lay faithful coming into the Ordinariate and making their profession of faith as a Catholic.

It might also be helpful to note that the establishment of an Ordinariate and the process for the Pastoral Provision are two distinct responses. The Ordinariate deals with those seeking to come into the Catholic Church as a group. The Pastoral Provision is intended for an individual seeking ordination as a Catholic priest.
Finally, as this consultation unfolds, I welcome your input, observations and comments.

Thank you.

Toward the Ordinariate...

The United States Conference of Catholic Bishops (USCCB) Spring General Assembly is taking place in Seattle, and one of the topics will be the implementation of Anglicanorum coetibus. His Eminence, Donald Cardinal Wuerl, will be presenting his report to the bishops. At this point we do not know exactly what time the Cardinal will be speaking, but live streaming will begin at 12 noon (Eastern)/9 a.m. (Pacific) and you can access it here or here.  I'll post any updates as I get them.

12 June 2011

Solemnity of Pentecost

George Herbert’s “Whitsunday.”

Listen sweet Dove unto my song,
And spread thy golden wings in me;
Hatching my tender heart so long,
Till it get wing, and flie away with thee.

Where is that fire which once descended
On thy Apostles? thou didst then
Keep open house, richly attended,
Feasting all comers by twelve chosen men.

Such glorious gifts thou didst bestow,
That th’ earth did like a heav’n appeare;
The starres were coming down to know
If they might mend their wages, and serve here.

The sunne, which once did shine alone,
Hung down his head, and wisht for night,
When he beheld twelve sunnes for one
Going about the world, and giving light.

But since those pipes of gold, which brought
That cordiall water to our ground,
Were cut and martyr’d by the fault
Of those, who did themselves through their side wound,

Thou shutt’st the doore, and keep’st within;
Scarce a good joy creeps through the chink:
And if the braves of conqu’ring sinne
Did not excite thee, we should wholly sink.

Lord, though we change, thou art the same;
The same sweet God of love and light:
Restore this day, for thy great name,
Unto his ancient and miraculous right.

10 June 2011

Worth repeating...


Referring to our Anglican patrimony, I wrote this about a year and a half ago, and it might bear repeating...

There seems to be consensus that any patrimony would include the liturgy, and not just the Eucharist, but the Offices and everything else that's associated with the Book of Common Prayer. Hymnody has been mentioned, as well as the Psalter and Anglican chant. Things like architecture, our choral tradition, a particular pastoral style – all these things and more come into the mix when there's a discussion of Anglican patrimony.

I'm wondering if these things really aren't our patrimony, but instead are things that simply allow our patrimony to be expressed.

Perhaps we could think of it this way.  Imagine a family living in a comfortable home, surrounded by all that's been accumulated over the years. Some of the things are treasures from previous generations. Other things are the serviceable items that contribute to an agreeable life. But they're all things that have been chosen to express what the members of the family enjoy, what they value, what they find to be beautiful. If those things were to be destroyed in a fire, would the family's values be destroyed? Would they change their sense of what is beautiful? No. Those sensibilities are within the people themselves, not within the things. The articles simply serve as a means of expression. What can be replaced will be replaced. Other things that express the family's sense of beauty and comfort will be accumulated over time. But that which is being expressed comes from within the members of the family.

This, I believe, says something about the Anglican patrimony. It's something within the people themselves. This is how it's possible for the patrimony to be preserved even when it's a small group meeting in a rented storefront. Yes, majestic gothic buildings are helpful. Antique vestments and fine pipe organs are marvellous. Few things are more beautiful than sunlight filtered through stained glass. But are those things the actual patrimony?

No, a handful people who know and love Christ, who pray the familiar words of the Prayer Book together, who have a sense of things done "decently and in order," and who know what it is to offer one's best in worship and then take the grace received out into the world – this handful of people embodies the Anglican patrimony.

This is part of the genius of Anglicanorum coetibus. It carves out a place for people to make this patrimony a living reality under the protection of the Catholic Church. This is why it's going to work. It's already been successful within the terms of the Pastoral Provision. Our Anglican Use parishes, few though they may be, are incarnations of the Anglican patrimony. And the beauty of it all is that it didn't take thousands of people, and it didn't require gorgeous buildings to start. All it needed was a small community of faithful people who had this "Anglican sense" of things, and from that it grew. Our parish is filled with people who've never set foot in an Episcopal church, but they certainly demonstrate the Anglican patrimony in a wonderful way.

Anglicanorum coetibus has plenty of naysayers, people who are certain that the numbers will be few. Maybe they're right, but so what? I hope hundreds of thousands will flock to the Ordinariates, but if they don't, that doesn't mean it hasn't worked. Let's face it, our Lord's little band of apostles didn't look exactly overwhelming at first.

From whatever beginning God grants to the Ordinariates, this marvellous patrimony will expand and be strengthened. With every conversion, with the birth of every child, with the slow but steady growth of every parish, the patrimony will continue to flourish.

Maybe that's one of the reasons the Apostolic Constitution calls them "Personal Ordinariates." They have to do with persons, not things.

Patrimonial writings...


From Blessed John Henry Newman's Apologia pro vita sua, chapter 5:

FROM the time that I became a Catholic, of course I have no further history of my religious opinions to narrate. In saying this, I do not mean to say that my mind has been idle, or that I have given up thinking on theological subjects; but that I have had no variations to record, and have had no anxiety of heart whatever. I have been in perfect peace and contentment; I never have had one doubt. I was not conscious to myself, on my conversion, of any change, intellectual or moral, wrought in my mind. I was not conscious of firmer faith in the fundamental truths of Revelation, or of more self-command; I had not more fervour; but it was like coming into port after a rough sea; and my happiness on that score remains to this day without interruption.

Nor had I any trouble about receiving those additional articles, which are not found in the Anglican Creed. Some of them I believed already, but not any one of them was a trial to me. I made a profession of them upon my reception with the greatest ease, and I have the same ease in believing them now. I am far of course from denying that every article of the Christian Creed, whether as held by Catholics or by Protestants, is beset with intellectual difficulties; and it is simple fact, that, for myself, I cannot answer those difficulties. Many persons are very sensitive of the difficulties of Religion; I am as sensitive of them as any one; but I have never been able to see a connexion between apprehending those difficulties, however keenly, and multiplying them to any extent, and on the other hand doubting the doctrines to which they are attached. Ten thousand difficulties do not make one doubt, as I understand the subject; difficulty and doubt are incommensurate. There of course may be difficulties in the evidence; but I am speaking of difficulties intrinsic to the doctrines themselves, or to their relations with each other. A man may be annoyed that he cannot work out a mathematical problem, of which the answer is or is not given to him, without doubting that it admits of an answer, or that a certain particular answer is the true one. Of all points of faith, the being of a God is, to my own apprehension, encompassed with most difficulty, and yet borne in upon our minds with most power.

08 June 2011

Summertime...

...and the livin' is easy...  well, at least it's quieter now that the Academy is on summer break.

Here are some pictures of feeding time at the pond in the courtyard.



04 June 2011

Another honor for the Academy!


The Atonement Academy 
Completes the Catholic Education Foundation’s
Catholic School Identity Assessment with Distinction

Rochester, NY, May 11, 2011: The Catholic Education Foundation is pleased to announce that the Atonement Academy in San Antonio, Texas, is the first school successfully to complete the Foundation’s Catholic School Identity Assessment (CSIA), exceeding the Foundation’s high standards for promoting excellence in Catholic identity.

Reverend Peter M. J. Stravinskas, Executive Director of the Catholic Education Foundation, congratulated the school: “Through its successful completion of the Catholic School Identity Assessment, The Atonement Academy has demonstrated its commitment to a full expression of its Catholic identity and authentic living out of its mission to promote the Gospel of Jesus Christ as understood and taught by the Catholic Church.”

Reverend Christopher Phillips, pastor of Our Lady of the Atonement parish in San Antonio, said, “I am delighted with the Catholic Education Foundation’s assessment of ‘the Catholicity Quotient’ of our school, especially because we view The Atonement Academy as an integral element of our parochial life.” Our Lady of the Atonement was the first canonically-erected Anglican Use parish in the United States. The Catholic School Identity Assessment (CSIA) is an innovative program sponsored by the Catholic Education Foundation to help a Catholic school assess its Catholic identity. A school can choose from three levels of evaluation, depending on the depth of analysis it desires. The goal is to provide the Catholic school a means for self-reflection by its administration, faculty and staff on how each works to support the Catholic identity of the school, and to provide the school with feedback from an independent third party using a standard, objective set of criteria. Because these standards are uniform and objective, the school can measure its progress longitudinally, to chart over the course of years, how well it is adhering to its primary mission. As part of each assessment, Catholic Education Foundation staff offer the school a set of conceptual and concrete recommendations that can be reassessed on a regular basis.  In essence, the CSIA is designed to help Catholic schools create an environment in which Catholic culture thrives and permeates every aspect of the school’s life. The CSIA assists Catholic schools in forming a concrete plan of action for creating this environment, to give glory to God and to help its students love God above all things and their neighbors as themselves.

For more information about the Catholic School Identity Assessment, please visit http://catholiceducationfoundation.com/projects/csia

03 June 2011

Novena to the Holy Ghost


The first novena was prayed by the Apostles, the Blessed Virgin Mary, and the small company of those who had been with the Lord Jesus. After His ascension, they "devoted themselves to prayer," until the coming of the Holy Ghost. Perhaps we could offer this novena for the timely establishment of the Ordinariate in this country.
NOVENA TO THE HOLY GHOST

In the Name of the Father, + and of the Son, and of the Holy Spirit. Amen.

Each day, the Novena begins with this prayer:

O HOLY SPIRIT, our Lord and our God, we adore thee and humbly acknowledge here in thy sacred presence that we are nothing, and can do nothing, without thy operation within us. Come, great Paraclete, thou Father of the poor, thou Comforter of the blest, fulfill the promise of our Saviour, who would not leave us orphans, and enter our minds and hearts as thou didst descend on the day of Pentecost upon the Holy Mother of Jesus and upon His first disciples. Grant that we may have a part in those gifts which thou didst so graciously bestow upon them.

Take from our hearts all that is not pleasing to thee and make of them a worthy dwelling-place for Jesus. Illumine our minds, that we may see and understand the things that are for our eternal welfare. Inflame our hearts with the pure love of the Father, that, cleansed from attachments to all unworthy objects, our lives may be hidden with Jesus in God. Strengthen our wills, that they may be conformed to the will of our Creator and guided by thy holy inspirations. Aid us to practice the heavenly virtues of humility, poverty, and obedience which are taught to us in the earthly life of Jesus.

Descend upon us, O mighty Spirit, that, inspired and encouraged by thee, we may faithfully fulfill the duties of our various states in life, carry our particular crosses with patience and courage, and accomplish the Father's will for us more perfectly. Make us, day by day, more holy and give to us that heavenly peace which the world cannot give.

O Holy Spirit, thou Giver of every good and perfect gift, grant to us our special intentions of this novena of prayer. May the Father's will be done in us and through us; and mayest thou, O mighty Spirit of the living God, be praised and glorified for ever and ever. Amen.

Here is said or sung the Veni Creator Spiritus:

Come, Holy Ghost, our souls inspire,
and lighten with celestial fire,
thou the anointing Spirit art,
who dost thy sevenfold gifts impart.

Thy blesséd unction from above,
is comfort, life, and fire of love,
enable with perpetual light
the dullness of our blinded sight.

Anoint and cheer our soiled face
with the abundance of thy grace.
Keep far our foes, give peace at home;
where thou art Guide, no ill can come.

Teach us to know the Father, Son,
and thee, of both, to be but One;
that through the ages all along,
this may be our endless song:

Praise to thy eternal merit,
Father, Son, and Holy Spirit. Amen.

OUR FATHER, who art in heaven; hallowed be thy Name; thy kingdom come; thy will be done, on earth as it is in heaven. Give us this day our daily bread; and forgive us our trespasses, as we forgive those who trespass against us; and lead us not into temptation, but deliver us from evil.

Hail Mary, full of grace, the Lord is with thee; blessed art thou amongst women, and blessed is the fruit of thy womb, Jesus. Holy Mary, Mother of God, pray for us sinners now, and at the hour of our death. Amen.

Here is said the Proper Prayer for the Day:

FIRST DAY
Come, O Holy Ghost, the Lord and Lifegiver; take up thy dwelling within our souls, and make of them thy sacred home. Make us live by grace as adopted children of God. Pervade all the energies of our souls, and create in us fountains of living water, springing up unto eternal life.

SECOND DAY
Come, O Spirit of Wisdom, and reveal to our souls the mysteries of heavenly things, their exceeding greatness, and power, and beauty. Teach us to love them above and beyond all the passing joys and satisfactions of earth. Show us the way by which we may be able to attain to them, and possess them, and hold them hereafter, our own forever.

THIRD DAY
Come, O Spirit of Understanding, and enlighten our minds, that we may know and believe all the mysteries of salvation, and may merit at last to see the eternal light in thy light; and in the light of glory to have the clear vision of thee and the Father and the Son.

FOURTH DAY
Come, O Spirit of Counsel, help and guide us in all our ways, that we may always do thy holy will. Incline our hearts to that which is good, turn them away from all that is evil, and direct us by the path of thy commandments to the goal of eternal life.

FIFTH DAY
Come, O Spirit of Fortitude, and give courage to our souls. Make our hearts strong in all trials and in all distress, pouring forth abundantly into them the gifts of strength, that we may be able to resist the attacks of the devil.

SIXTH DAY
Come, O Spirit of Knowledge, and make us to understand and despise the emptiness and nothingness of the world. Give us grace to use the world only for thy glory and the salvation of thy creatures. May we always be faithful in putting thy rewards before every earthly gift.

SEVENTH DAY
Come, O Spirit of Piety, possess our hearts, and incline them to a true faith in thee, to a holy love of thee, our God. Give us thy grace, that we may seek thee and find thee, our best and our truest joy.

EIGHTH DAY
Come, O Spirit of holy Fear, penetrate our inmost hearts, that we may set thee, our Lord and God, before our faces forever; and shun all things that can offend thee, so that we may be made worthy to appear before the pure eyes of thy divine Majesty in the heaven of heavens.

NINTH DAY
Come, O Holy Comforter, and grant us a desire for holy things. Produce in our souls the fruits of virtue, so that, being filled with all sweetness and joy in the pursuit of good, we may attain unto eternal blessedness.

The following prayer concludes the Novena each day:

O GOD, who as at this time didst teach the hearts of thy faithful people by sending to them the light of thy Holy Spirit: grant us by the same Spirit to have a right judgement in all things, and evermore to rejoice in His holy comfort; through Jesus Christ thy Son our Lord, who liveth with thee in the unity of the same Holy Spirit ever, one God, world without end. Amen.

St. Charles Lwanga and his Companions


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, St. Charles Lwanga and his Companions, 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 the same Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever. Amen.