‘Newman never changed from the view which he had expressed so forcefully in Lectures on Anglican Difficulties (1850) that Anglo-Catholicism was inherently illogical and inconsistent. In 1882, by now a cardinal, he wrote that what Anglo-Catholic ritualists lacked, for all their dedication and even heroism under persecution, was “an intellectual foundation - which, sufficient for practical purposes, the Evangelicals seems to me to have”. It was a devastating indictment, but there was also a damning corollary: the lack of any real authority for the Anglo-Catholic position, a position which seemed to fly so manifestly in the face of the historical facts of the English Reformation, also seemed to Newman to carry within itself the seeds of theological liberalism. For a religion without either the biblical authority of Evangelicalism or the Magisterium of the Catholic Church could only be “a form of liberalism”, however liturgical and sacramental it might be’.
from his chapter ‘C.S. Lewis, Newman, and Conversion’, in ‘The Path to Rome: Modern Journeys to the Catholic Church’, 2010, by Fr Ian Ker.
‘Something better and fuller awaits us, if we discern God’s will rightly, and have the courage to try to fulfil it... [T]he kaleidoscope is turning and entirely uncharted and unexpected territory will be coming into view. We have grown up against the background of an ecclesial view where we knew our place as Catholic Anglicans, and how we fitted, or hoped to fit, into the wider pattern of the Church militant. Now, it seems, the inadequacy of that view is being revealed, and we have to allow God to reveal something more to us. We all feel confused and disquieted and none of us likes to feel the rock we have stood on, with such surety, is shifting (and even proving to have certain sandy properties we have never wanted to admit), but Jesus’ prayer on the Cross is our surrender to the Father’s will, and that is where we must base our hope. In human terms, yes, so much we have worked for seems to have collapsed, for ourselves and for our brothers and sisters. But, perhaps, this is God’s moment, and through the breakdown of what we have known and valued, something infinitely grander and closer to his Heart, is beginning to emerge’.
Fr Christopher Colven, writing in the wake of the 1992 decision of the Church of England to ordain women to the priesthood. Fr Colven was Priest Administrator of the Anglican Shrine of Our Lady of Walsingham (1981-1986), and has been the (Catholic) Rector of St James, Spanish Place, London, since 2009.
‘I accepted for a time the borderland of Anglicanism; but only on the assumption that it could really be Anglo-Catholicism. There is a distinction of ultimate intention there which in the vague English atmosphere is often missed. It is not a difference of degree but of definite aim. There are High Churchmen as much as Low Churchmen who are concerned first and last to save the Church of England. Some of them think it can be saved by calling it Catholic, or making it Catholic, or believing that it is Catholic; but that is what they want to save. But I did not start out with the idea of saving the English Church, but of finding the Catholic Church. If the two were one, so much the better; but I never conceived of Catholicism as a sort of showy attribute or attraction to be tacked on to my own national body, but as the inmost soul of the true body’.
from ‘The Catholic Church and Conversion’, 1926, by G.K. Chesterton (1874-1936).
‘In my own case I was moved away from the rationalistic island mentality of a conservative Englishman, to a truly Catholic – that is universal – perspective. My mind, imagination, heart and soul were stretched. I had tried to package my God into being an English God: somewhat effete, consoling, and so understanding as to be undemanding. The relativism in faith and morals of many Anglican parishioners was summed up for me by one lady who had told me, “I love the Church of England, because it does not make any demands on you!” Like the National Health Service, the Church of England was the final state-approved emergency service to be used as and when you wished.
In my young arrogance [as an Anglican curate] I thought that I was not part of such a compromised Christianity and that I could change individual attitudes and whole congregations. Yet, I too had compartmentalised God and certainly thought I had my faith and my calling under decent middle-class control… How could I witness to truth and the universality of the faith in a denomination which had broken from the traditions and teachings of the Catholic Church? The institutionalised state Church here had more than stifled universality. The concept of authority had been rejected and thereby the teaching on faith and morals was Anglicised, almost in a politically correct way.
…It is not that I have rejected Anglicanism, only that Anglicanism wasn’t universal enough. Anglicanism is forever linked to England, and ecumenical work as an Anglican can only ever begin from that basis. As a Catholic, on the other hand, one works from a universal foundation… So I have come to understand more of our faith which I recognise now as the universal reconciliation and love offered by Christ on the Cross. The English cannot restrict such a Christianity to themselves and their own requirements, nor must I ever think again that I have got God boxed up, or figured out’.
from his chapter ‘Conversion and Ecumenism’, in ‘The Path to Rome: Modern Journeys to the Catholic Church’, 2010, by Neville Kyrke-Smith.
‘Far from being a portrayal of Protestantism (as some might say), the Church of England’s reconciliation with Rome would be its vindication and fulfilment. It would be neither a triumph for Anglo-Catholicism, nor a defeat for Evangelicalism. Certainly it would fulfil many aspirations of the Oxford Movement leaders who began their work 150 years ago with reunion at the centre of their hopes and prayers, but it would also rejoice the hearts of the sixteenth century reformers to find their insights welcomed into, and acknowledged by, the Roman Catholic Church, through a union which leaves unharmed their cherished traditions.
John de Satgé has written: “If indeed Anglicanism is, as I hope, to lose its independence within the Catholic unity, it will be because its vocation is fulfilled. Rome has at last listened and learned. That which was held in trust for the whole Church within the Anglican boundaries has had its effect. Anglican return to Rome would signify not failure but success”.
We have come a long way: but one step more’.
from ‘One Step More between Rome and Canterbury’, 1982, by Fr Michael Rear
Today marks the beginning of the Week of Prayer for Christian Unity, originally conceived in the 1920s as an octave of prayer for the reunion of Anglicans with the Holy See.
‘For the “Anglican Papalists”, the Anglican tradition began with the mission of Pope St Gregory the Great. Because of his apostolic care in sending St Augustine of Canterbury to do what he could not do himself, the English Church can only be understood in relation to its Roman mother, even though for some centuries this has meant hostility rather than intimacy. England was evangelized from Rome, and historically the unity of the Church in England and the patriarchal jurisdiction of the Archbishop of Canterbury were both dependent on the link with Rome and the Pope’s grant of the pallium, as a sign and symbol of the authority that comes from Peter. England as a nation arose from the unity of the English Church, which, whatever distinctive features it may have had, was dependent on the Church of Rome’.
from his foreward to ‘Look to the Rock: The Anglican Papalist Quest and the Catholic League’, 2019
by John Hind, Anglican Bishop of Chichester, 2001-2012
‘The scripture saith not in vain, “Them that honour me, I will honour”. Neither was it a vain word that Eusebius delivered long ago, that piety towards God was the weapon and the only weapon that both preserved the Emperor Constantine’s person, and avenged him of his enemies. But now what piety without truth? What truth (what saving truth) without the word of God? What word of God (whereof we may be sure) without the scriptures? The scriptures we are commanded to search. They are commended that search and study them. They are reproved that were unskilful in them, or slow to believe them. They can make us wise unto salvation. If we be ignorant, they will instruct us; if out of the way, they will bring us home; if out of order, they will reform us; if in heaviness, comfort us; if dull, quicken us; if cold, inflame us. Take up and read, take up and read the scriptures (for unto them was the direction), it was said unto Saint Augustine by a supernatural voice, “Whatsoever is in the scriptures, believe me”, said the same Saint Augustine, “is high and divine; there is verily truth, and a doctrine most fit for the refreshing and renewing of men’s minds, and truly so tempered, that everyone may draw from thence, that which is sufficient for him, if he come to draw with a devout and pious mind as true religion requireth”. Thus Saint Augustine and Saint Jerome, “Love the scriptures, and wisdom will love thee”’.
from the preface in the first edition of the King James Bible, 1611
Blessed Lord, who hast caused all holy Scriptures to be written for our learning: grant that we may in such wise hear them, read, mark, learn, and inwardly digest them, that by patience and comfort of thy holy Word, we may embrace and ever hold fast the blessed hope of everlasting life, which thou hast given us in our Saviour Jesus Christ; who liveth and reigneth with thee, in the unity of the Holy Ghost, ever one God, world without end. Amen. - Collect for the Second Sunday of Advent, Divine Worship: The Missal.
Today, the Feast of the Apostles Ss Simon and Jude, is a day of some personal significance. This was the day, in 1903, that the College of the Resurrection was founded by the Anglican monastic Community of the Resurrection, at Mirfield, in the West Riding of Yorkshire, and this Foundation Day was always kept at the College with much rejoicing. Over the past hundred years a number of the men, myself included, who were formed for ministry in the Church of England at Mirfield eventually found their way into the full communion of the Catholic Church. One of the present members of the Community, Monsignor Robert Mercer CR (pictured above in a 1960s CR booklet entitled ‘Bread of Life’), the former Anglican Bishop of Matabeleland, is now a priest of the Ordinariate in England. Today, I give happy thanks for the invaluable contribution that Mirfield – College and Community – made in forming me for pastoral and sacramental ministry, and further teaching me the Catholic Faith within the Church of England. It was, though I’m sure unintended(!), for myself and many others, a great impetus towards communion with the See of Peter and, as such, the Collect for today is particularly fitting.
O Almighty God, who hast built thy Church upon the foundation of the Apostles and Prophets, Jesus Christ himself being the head corner-stone: grant us so to be joined together in unity of spirit by their doctrine; that we may be made an holy temple acceptable unto thee; 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. - Divine Worship: The Missal.
‘Divine Worship is more than a collection of liturgical texts and ritual gestures. It is the organic expression of the Church’s own lex orandi as it was taken up and developed in an Anglican context over the course of nearly five-hundred years of ecclesial separation, and is now reintegrated into Catholic worship as the authoritative expression of a noble patrimony to be shared with the whole Church. As such, it is to be understood as a distinct form of the Roman Rite.
…Understanding what patrimony is and how it “works” is a necessary first step before we are able to articulate something more about the liturgical expression of that patrimony. From the outset, the Constitution itself articulates the necessity of the approval by the Holy See for any liturgical provision. This fact itself indicates that the Church is the ultimate arbiter of what is or is not to be considered patrimony. Let’s call this the first key to unlocking the concept of patrimony. It is not what you or I, or this scholar or that community says it is, but involves discernment by the Church, which is then confirmed by the exercise of ecclesiastical authority.
In this age in which liturgical matters are more likely to be debated on blogs rather than in scholarly journals, the judgement of legitimate ecclesiastical authority becomes increasingly important. Indeed, the very affirmation that there is such a thing as an Anglican liturgical and spiritual patrimony, which enriches the whole Church as “a treasure to be shared” enters the Catholic lexicon in 1970. On October 25 of that year, Pope Paul VI canonised forty English and Welsh martyrs. In his homily, the Holy Father praised “the legitimate prestige and worthy patrimony of piety and usage proper to the Anglican” Communion, words that were viewed both as a crucial validation of the special relationship between Catholics and Anglicans and as a confirmation of the existence of an Anglican patrimony worthy of preservation. By his authority, Pope Paul articulated a principle: for whatever other ecclesial deficits resulting from the lack of full communion between the Catholic Church and the Anglican Communion, the Catholic Church acknowledges the work of the Holy Spirit in this body of separated brothers and sisters so as to be able to say that the manner in which the faith was nourished, proclaimed, and celebrated in the Anglican Communion these past 500 years adds to the vitality of the Church and enriches the body Catholic. In Anglicanorum coetibus, we see Pope Paul’s insight framed in Pope Benedict’s concern “to maintain the liturgical, spiritual and pastoral traditions of the Anglican Communion within the Catholic Church” not only “as a precious gift nourishing the faith of the members of the Ordinariate,” but also importantly “as a treasure to be shared.”’
from the Hildebrand Lecture ‘The Worship of God in the Beauty of Holiness’, 21 June 2017
by Bishop Steven Lopes
As Canada goes to the polls today, two patrimonial prayers from the Book of Common Prayer (Canada, 1962) for the election, and for the nation.
ALMIGHTY GOD, the fountain of all wisdom: Guide and direct, we humbly beseech thee, the minds of all those who are called at this time to elect fit persons to serve in the Parliament of this nation. Grant that in the exercise of their choice they may promote thy glory, and the welfare of this Dominion. And this we beg for the sake of our Lord and Saviour Jesus Christ. Amen.
O GOD, the fountain of all wisdom, we bless and praise thy holy Name that thou didst move our rulers and statesmen to bring together under one government the scattered communities of this land, and to unite them into one Dominion from sea to sea. We beseech thee to grant that the heritage received from our fathers may be preserved in our time, and handed down unimpaired to our children; and that from generation to generation we may remain a united people, loyal to our Sovereign and our Country; through Jesus Christ our Lord. Amen.
1. Her Virgin eyes saw God incarnate born,
when she to Bethlem came that happy morn:
how high her raptures then began to swell,
none but her own omniscient Son can tell.
2. As Eve, when she her fontal sin reviewed,
wept for herself and all she should include,
blest Mary, with man’s Saviour in embrace,
joyed for herself and for all human race.
3. All saints are by her Son’s dear influence blest;
she kept the very fountain at her breast:
the Son adored and nursed by the sweet Maid
a thousandfold of love for love repaid.
4. Heaven with transcendent joys her entrance graced,
next to his throne her Son his Mother placed;
and here below, now she’s of heaven possest,
all generations are to call her blest.
Thomas Ken, 1637-1711
(Anglican Bishop of Bath & Wells, 1685-1691)
In my first post as the new Parochial Administrator of St John Henry Newman, Victoria, a quasi-parish of the Personal Ordinariate of the Chair of St Peter, it’s a great joy to be able to celebrate the canonisation today, in Rome, of our parish’s patron by Pope Francis. This happy occasion is the fruit of the many heartfelt prayers and hopes of those who have, since the time of his death, turned to St John Henry for his intercession and protection, not least Deacon Jack Sullivan and Melissa Villalobos, whose miraculous healings were attributed to Newman, and have been the cause of him being raised to the altars of the Church.
We are blessed in Victoria to have him as our patron and we mark this momentous day with a polyphonic setting of the Mass by Tomas Luis de Victoria, the Missa O Quam Gloriosum, a Solemn Te Deum, and the veneration of a first class relic of the saint following Mass, gifted to our community by the Oratorians in Manchester. Praise to the holiest in the height!
‘On the one hand Cardinal Newman was above all a modern man, who lived the whole problem of modernity; he faced the problem of agnosticism, the impossibility of knowing God, of believing. He was a man whose whole life was a journey, a journey in which he allowed himself to be transformed by truth in a search marked by great sincerity and great openness, so as to know better and to find and accept the path that leads to true life. This interior modernity, in his being and in his life, demonstrates the modernity of his faith. It is not a faith of formulas of past ages; it is a very personal faith, a faith lived, suffered and found in a long path of renewal and conversion. He was a man of great culture, who on the other hand shared in our sceptical culture of today, in the question whether we can know something for certain regarding the truth of man and his being, and how we can come to convergent probabilities. He was a man with a great culture and knowledge of the Fathers of the Church. He studied and renewed the interior genesis of faith and recognized its inner form and construction. He was a man of great spirituality, of humanity, of prayer, with a profound relationship with God, a personal relationship, and hence a deep relationship with the people of his time and ours. So I would point to these three elements: modernity in his life with the same doubts and problems of our lives today; his great culture, his knowledge of the treasures of human culture, openness to permanent search, to permanent renewal and, spirituality, spiritual life, life with God; these elements give to this man an exceptional stature for our time. That is why he is like a Doctor of the Church for us and for all, and also a bridge between Anglicans and Catholics’.
Pope Benedict XVI
Let thy merciful ears, O Lord, be open to the prayers of thy humble servants: and that they may obtain their petitions, make them to ask such things as shall please thee; through Jesus Christ thy Son our Lord, who liveth and reigneth with thee, in the unity of the Holy Spirit, ever one God, world without end. Amen. - Collect for the Tenth Sunday after Trinity, Divine Worship: The Missal.
‘Prayer is the effort we make to take advantage of the open-handedness of God. If the open ear and the open hand belong to God, the open mind must belong to us. We need to learn what kind of gifts we should ask for, and what sort of petition is better left unsaid. Therefore we must have a mind ready to receive instruction so that we can learn what things are most pleasing to him.
Solomon won his way to God’s heart by abstaining from any selfish petition and asking only that he might have the wisdom necessary for the good ordering of God’s people. We who belong to the Christian Church and have the revelation of Christ behind us are in still better case, for we can judge God’s character so much more easily and accurately through knowing Christ. “Let this mind be in you”, says St Paul, “which was also in Christ Jesus”.
If we must possess the mind of Christ, what is foreign to him will be impossible for us. We shall instinctively reject what is bad and cultivate what is good. We shall be guided to understand better our own needs, and so to ask for the things that are really worthwhile. We shall not be afraid to ask in the name, that is, in the person of Jesus. We shall know that what is important is not the manner of asking but the thing asked for. We shall have special confidence in our petition being answered because we shall be saying the right prayer, and shall thus be observing the protocol of heaven’.
from Reflections on the Collects, 1964
by William Wand KCVO, 1885-1977 (Bishop of London 1945-1955)
Grant to us, we beseech thee, O Lord: that we, who celebrate the festival of the Blessed Virgin Mary our Queen, being defended by her succour, may obtain peace in this world, and glory in that which is to come; through Jesus Christ thy Son our Lord, who liveth and reigneth with thee, in the unity of the Holy Spirit, ever one God, world without end. Amen. - Divine Worship: The Missal.
Grant to us, Lord, we beseech thee, the spirit to think and do always such things as be rightful: that we, who cannot do any thing that is good without thee, may by thee be enabled to live according to thy will; through 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. - Collect for the Ninth Sunday after Trinity, Divine Worship: The Missal.
‘This is a powerful petition in which we ask God to conform us, both internally and externally, to his righteousness (to what is rightful). Further, there is the honest admission that, in and of ourselves, that is in our wisdom and strength, we cannot please God by seeking to live what we consider to be the righteous and good life. (Note that this Collect is true to the meaning of the original Latin prayer, which is so terse that a literal translation of the second part would be, “that we, who cannot even exist without thee, may have strength to live according to thee”.)
Today we learn from our society and in our education and culture that each of us is an autonomous being. That is, I am in charge of my life and destiny and so are you! We think of the human being as being the centre of the universe and if we think of God at all in relation to the world it is as an Extra.
In contrast, genuine Christian thinking sees a person in total dependence upon God for his creation, his existence, his sustenance, his salvation and his eternal destiny. Whatever measure of free will and free determination a person possesses is itself from God and is only beneficial if conformed to the known will of God.
True freedom is not known in the exercise of personal autonomy and pursuing one’s own selfish will, but rather in thinking according to God’s ways and purposes and in doing his will, assisted and guided by his revelation and his Spirit. That is, the genuine life of righteousness and goodness is following the Way of Jesus Christ as his Spirit indwells the heart and mind and directs the will.
This Collect helps us to move from the mindset and spirit of the fallen world and evil age into the mindset and spirit of the kingdom of heaven and of God’s righteousness. And it presupposes that we are diligent readers of the sacred Scriptures where the mind and will of God is revealed to the Church’.
Peter Toon, 1939-2009
They laid her down, all woman-hood’s crown, with holy Mass and prayer,
And they carved the sign of the Cross divine above her with loving care,
They deemed she would lie till the trumpet-cry should waken the dead from gloom;
But He Who in fight had quelled death’s might, hath opened His Mother’s tomb.
The body fair hath passed away from out that hallowed ground,
And roses bloom where Mary lay, and lilies spring around:
The winding-sheet which wrapped her feet no longer holds the dead,
And useless lies the wimple white which bound the Virgin’s head.
Yet not for her a robe of gold with broidered art is meet;
Christ clothes her with the radiant sun, the moon is at her feet;
A crown of beamy stars is set upon her maiden brow;
Her soul doth magnify the Lord, high is the lowly now!
Richard Frederick Littledale, 1833-1890
O God, whose never-failing providence ordereth all things both in heaven and earth: we humbly beseech thee to put away from us all hurtful things, and to give us those things which be profitable for us; through 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. - Collect for the Eighth Sunday after Trinity, Divine Worship: The Missal.
‘The Collect, Epistle and Gospel [in the Prayer Book] still follow the old English order of the Sarum Missal and are of ancient origin.
We admit that God’s providence ordereth all things both in heaven and earth. Some people may say, why then pray? Why seek to alter what God has wisely ordered? The answer is that the arrangements of God’s providence leave room for prayer and its answer, that we may have the joy of being “fellow-workers with God” (2 Cor. 6:1). In the Collect therefore we pray that God may put away from us all hurtful things, and give us those things which be profitable for us.
…We pray, knowing that God’s providence will never fail. Each of us may need something different. What may be profitable for one may be useless to another, yet I think for all of us there are some things which will be profitable and which none of us can do without.
(a) Our Faith. Some people say that if God by His providence orders all things, then it is useless to try. That is foolish. God gave man a free will, so He limited Himself, and cannot force us to do His will. If man makes war, God cannot stop it, but He does bring good out of evil by His providence. Sin is war against God. Our faith in Him leads us to pray that He may give us things profitable for us, that our sin may not prevent Him from giving us these things.
(b) Our Hopes. When faced with difficulties or troubles, people lose not only their faith, but their hope. We hope for things unseen, not the things we can see. God will never let us down even though man may do so, because of His never-failing providence. That does not mean we shall not have to bear our troubles, which may be the Cross the Lord has called us to bear. Count your blessings, then you will bear your Cross cheerfully, knowing your hope is in God, and He will never fail us.
(c) Our Love. If we retain our faith and hope in God, then we are bound to love Him and for His sake we shall love others. Love begets love. The more love we give away, the more we shall receive in return, and so you see how God can give things profitable for us. We must use our free will aright, otherwise hurtful things may be our lot. God helps those who help themselves. Besides all this, we have the Church and Sacraments. They come through God’s never-failing providence, and they are profitable for us’.
from Teaching the Collects, 1965, by H.E. Sheen
Lord of all power and might, who art the author and giver of all good things: graft in our hearts the love of thy Name; increase in us true religion, nourish us with all goodness, and of thy great mercy keep us in the same; through 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. - Collect for the Seventh Sunday after Trinity, Divine Worship: The Missal.
‘This is surely one of the most lovely collects in the book. The beauty of its phrasing is matched by the depth and soundness of its religious feeling.
In its address it emphasises both the power and the goodness of God. It carries over from the last collect the thought of the good things God holds in store for those who love him. It reminds us that he can not only create such things but bestow them on whom he will. He is the author and also the giver of all good things, and we are therefore happy to repose on his power.
We ask… that he will graft in our hearts the love of his name. The name, as we know, stands for the personality. We ask that love of him may be so grafted in our hearts that it may grow there and become part of our very being as the twig becomes part of the tree into which it has been grafted.
We think of the glowing and tender hymns that have been written on this theme: Newton’s “How sweet the name of Jesus sounds”, Bernard’s “Jesu, the very thought of thee”, and Theodosius’ “Jesu, name all names above”, and we realise that such love of God is the very breath of adoration in the soul, without which all life would become void and meaningless’.
from Reflections on the Collects, 1964
by William Wand KCVO, 1885-1977 (Bishop of London 1945-1955)
O God, who hast prepared for them that love thee such good things as pass man’s understanding: pour into our hearts such love towards thee; that we, loving thee in all things and above all things, may obtain thy promises, which exceed all that we can desire; through 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. - Collect for the Sixth Sunday after Trinity, Divine Worship: The Missal.
‘The Collect, Epistle and Gospel [in the Prayer Book] are the same as used in England before the Reformation in the Sarum Missal. Our Collect is the same as in the Roman Missal for the Fifth Sunday after Pentecost.
…The Collect for today is based on the Epistle and gives a very beautiful interpretation of it. We pray that the exceeding love of God for us may move us so to love Him that we may obtain His promises, which exceed all that we can desire.
…The good things that God has prepared for us come only after we have washed ourselves in the water of baptism from the stains of sin, and have put off the old man, our sinful nature, and risen with Christ in the likeness of His Resurrection, to walk in newness of life. “Thou shalt show me the path of life”, says the Psalmist. We must walk along the path of life in which our footsteps are set at Baptism. We can only do this by using the helps God has given us. They are some of the good things, but only a foretaste of the good things to come. In this world we “see through a glass darkly”. In the life of the world to come we shall see God face to face. That does not mean that the good things God has prepared for us in this life are any less real than those of the future life. They are equally good, but in our present state we do not always appreciate them. That is because our love is weak and faint. If we progress along this path, it will lead us to God, in whose presence is the fulness of joy’.
from Teaching the Collects, 1965, by H.E. Sheen
Grant, O Lord, we beseech thee: that the course of this world may be so peaceably ordered by thy governance; that thy Church may joyfully serve thee in all godly quietness; through 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. - Collect for the Fifth Sunday after Trinity, Divine Worship: The Missal.
‘Out of our confidence in God’s good providence arises our joy in the work he has given us to do. There is in fact no happiness in human life quite like that of feeling that we are doing the one thing God wants us to do. We feel that we are “in tune with the infinite”, that we are working in harmony with a universe which at the roots of its being, in spite of all appearances to the contrary, is essentially rational. There is a good purpose in existence, and we are working to bring it out.
Thus we are bold enough to think that all history is organised for the Church and for the accomplishment of its proper ends. We may suffer many disappointments and temporary setbacks but the ultimate denouement is secure. “Fear not, little flock, it is your Father’s good pleasure to give you the Kingdom”. “Ye shall sit on twelve thrones judging the twelve tribes of Israel”.
The joy that this thought brings is not effervescent or easily dissipated. It is consonant with all godly quietness, that is, not a slothful lethargy, but an interior activity that preserves a perfect calm because it rests upon God.
…God’s governance of the world enables us to preserve that attitude of calm activity in perpetuity. We have lots to do, but we do it without fret or fuss, because we are really glad to be doing it and because we know that the issue is safe in the hands of God’.
from Reflections on the Collects, 1964
by William Wand KCVO, 1885-1977 (Bishop of London 1945-1955)
O how glorious is the kingdom in which all the Saints rejoice with Christ,
and, clad in white robes, follow the Lamb whithersoever he goeth.
V. Let the Saints be joyful in glory. R. Let them rejoice in their beds.
O ALMIGHTY GOD, who hast knit together thine elect in one communion and fellowship, in the mystical body of thy Son Christ our Lord: grant us grace so to follow thy blessed Saints in all virtuous and godly living; that through their intercession we may come to those unspeakable joys, which thou hast prepared for them that unfeignedly love thee; 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.
from the Wednesday Commemoration of the Saints, St Gregory’s Prayer Book
1. I sing a song of the saints of God,
Patient and brave and true,
Who toiled and fought and lived and died
For the Lord they loved and knew.
And one was a doctor, and one was a queen,
And one was a shepherdess on the green;
They were all of them saints of God, and I mean,
God helping, to be one too.
2. They loved their Lord so dear, so dear,
And his love made them strong;
And they followed the right for Jesus’ sake
The whole of their good lives long.
And one was a soldier, and one was a priest,
And one was slain by a fierce wild beast;
And there’s not any reason, no, not the least,
Why I shouldn’t be one too.
3. They lived not only in ages past;
There are hundreds of thousands still.
The world is bright with the joyous saints
Who love to do Jesus’ will.
You can meet them in school, or in lanes, or at sea,
In church, or in trains, or in shops, or at tea;
For the saints of God are just folk like me,
And I mean to be one too.
Lesbia Scott, 1898-1986
O God, the protector of all that trust in thee, without whom nothing is strong, nothing is holy: increase and multiply upon us thy mercy; that, thou being our ruler and guide, we may so pass through things temporal, that we finally lose not the things eternal; grant that, O heavenly Father, for the sake of 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. - Collect for the Fourth Sunday after Trinity, Divine Worship: The Missal.
‘Though the Collect, Epistle and Gospel [in the Prayer Book] are all ancient, and were appointed in the Sarum Missal, we seem here to depart from the Roman Missal. Their Collect for today is ours for next Sunday, whilst ours today is theirs for the Third Sunday after Pentecost.
The Collect in language is very eloquent, and is conceived in the spirit of the prophets of old. It is also rhythmical in cadence. It is a close rendering of the ancient Latin prayer of St Gregory. It seems to be based on the opening words of the Epistle, which contrasts things temporal with the things eternal. We ask God to give us His mercy; to be our ruler and guide, that we may pass through things temporal – the life of this world – so that at length we may enjoy the life of the world to come – the things eternal.
…God is called in the Collect our protector if we put our trust in Him. Then if we trust Him He will be our ruler and guide.
If He is our ruler, then He must have rules for us to obey. Generally God’s rules are to be found in the Church. The Creeds provide us with what we must believe, the Commandments tell us what we must do. Prayer tells us how we must approach God, and the Sacraments tell us how God approaches us. We learn through the Scriptures and the teaching of the Church how to live. So we must guide our lives by these rules, then God will be our ruler.
How does God guide us? He has given us His Holy Spirit. He comes into the heart of each one of us at Baptism to be our guide. The Holy Spirit speaks to us through the voice of conscience. We must listen for that voice. That is the voice that will help us in all dangers and adversities and carry us through all temptations. Take God for your ruler and guide, and you will find that He is your protector.
Do we have any of the things eternal in this life? Yes; the things temporal will pass away. Even our bodies in this life will come to an end, but the soul will still live on. Anything, any fruit which our souls produce, will continue in the life to come. There would be no point in asking God to be our ruler and guide if we were not going to carry the good characteristics and qualities of this life into the life of the world to come. So that we may enjoy the fullest benefits of that future life, we must develop the things eternal in this life’.
from Teaching the Collects, 1965, by H.E. Sheen
In the Calendar of the Personal Ordinariate of the Chair of St Peter today is the memorial of Our Lady of the Atonement. It is an observance rich in significance for the Ordinariate in North America since Our Lady, under this title, is the patroness of the first Pastoral Provision parish within the United States, Our Lady of the Atonement, in Texas, established in 1983 under the care of Fr Christopher Phillips.
The Pastoral Provision is essentially the precursor to the Ordinariate in the United States and Canada, provided for by Pope St John Paul II in 1981 to allow for the establishment of personal parishes, the ordaining of Anglican priests to the Catholic priesthood, and the retention of elements of Anglican liturgical practice, in a form which later came to be known as the ‘Anglican Use’. In 2017 the Vatican determined that those remaining parishes of the Pastoral Provision that had not yet entered into the Personal Ordinariate of the Chair of St Peter were to be transferred to its jurisdiction. It was at this time that Our Lady of the Atonement entered the fold.
The devotion of Our Lady of the Atonement has its roots in the life and work of an Anglo-Papalist priest, Lewis Wattson. In 1899 Wattson, together with a small group of Anglican nuns, founded the Society of the Atonement, referencing Romans 5:11 (“We also joy in God through our Lord Jesus Christ, by whom we have now received the atonement”), and professed religious vows, with Wattson taking the name Paul James Francis. From its foundation the Society, though a part of the Episcopal Church of the United States, promoted corporate reunion with the Holy See and the primacy of the Roman Pontiff. Ten years later, in 1909, the Society - seventeen members strong - realised this goal for themselves with their own corporate reception into the Catholic Church. The process of canonisation for Father Paul, now Servant of God, was opened by Cardinal Dolan in 2015.
Within the Catholic Church the Society soon flourished - and flourishes still. Ten years after their reception into the Church the title ‘Our Lady of the Atonement’ was approved formally by Pope Benedict XV, with today’s feast day being approved by the Holy See in 1946. Given the roots of the devotion it was fitting that Father Phillips and his former Anglican community, now reconciled with the Holy See, should choose to dedicate themselves to Our Lady under this venerable title that is so expressive of that heartfelt desire - of Christ Himself - for his followers to be one with one another in Him. As Father Paul once said: “When we, therefore, give to our Blessed Mother the title of ‘Our Lady of the Atonement’, we mean ‘Our Lady of Unity’”. Father Paul’s prayers, together with those of Our Lady, have certainly sustained the steady growth of her parish in San Antonio over the past thirty-five years, as it has sought to share the treasures of the Anglican patrimony within the Catholic Church as a way of fulfilling Our Lord's prayer that “they may be one”.
'[Our Lady] is necessarily “of the Atonement” since it was the will of God that she play a necessary part in the atonement or redemption. This is not to say that without her man would have remained unredeemed but that God’s plan gave her a large share in the redemptive work. When we address the Blessed Mother, as “of the Atonement”, we mean then, that there is some very close bond between the atonement and her, that she belongs to the atonement and the atonement to her. Mary, although her part is in no way similar in nature to that of her divine Son’s, cooperated with Jesus Christ, as no other creature did, in his work of reconciling man with God.
Her claim to this high title rests most solidly on the fact that she consented to become, and became the mother of the Redeemer; that she suffered with Jesus during the passion; and that all graces merited for mankind by Christ have come to us through Mary’.
Fr Paul of Graymoor, Servant of God, 1863-1940
O God, who dost gather together those that have been scattered, and who dost preserve those that have been gathered: we beseech thee, through the intercession of the most Blessed Virgin Mary, Our Lady of the Atonement; that thou wouldest pour out upon thy Church the grace of unity and send thy Holy Ghost upon all mankind, that they may be one; through 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. - Divine Worship: The Missal.
O Lord, we beseech thee mercifully to hear us: and grant that we, to whom thou hast given an hearty desire to pray, may, by thy mighty aid, be defended and comforted in all dangers and adversities; through 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. - Divine Worship: The Missal.
‘We pray that we may be defended and comforted, a typical doublet but with a more special point than usual, because it puts first negatively and then positively the benefit for which we ask. We wish to be defended against all dangers and comforted in all adversities.
After all, we are very like children. No man can ever be so supremely self-confident that he never wants to be protected, shielded from harm. It is said that Gladstone’s favourite hymn was the Latin version of “Let me ever more abide hidden in thy wounded side”. The need that so great a statesman was not ashamed to confess is surely common to all.
More positively we desire comfort in adversity. “Comfort” makes one think of a mother soothing a sick child. Something of that overtone hovers about the word. But in this instance it is probably used in a sense nearer to its etymological meaning of “strengthen”. We can catch the sense if we remember the precise meaning of the word “fort” in a military connection, a fortress or strongpoint. To comfort is to make especially strong.
It is no doubt in this double sense that the Bible speaks of the angels comforting Jesus in the garden of Gethsemane, and that Jesus could speak of his own Spirit as the Comfort (though in the latter instance there is the added thought of the advocate called in to help). In any case what we are asking for is not merely some help to relieve our pain but additional strength to enable us to meet and to bear it.
Dangers then may be taken to arise out of the changes and chances of this mortal life, and adversities may be taken to apply to our utmost need however and whenever experienced. If we are inclined to think that their prevalence is somewhat exaggerated and that we may quite possibly get along without encountering them at all, we should remember how many aspects of our life they cover. They may be either physical, moral, or spiritual… The toll of deaths on the roads warns us of our physical dangers. Temptations to get rick quick warn us of our moral dangers. While the materialism of modern society is a constant danger to our spiritual life.
All these we can face with a measure of equanimity if we rely on the defence and comfort supplied through God’s mercy’.
from Reflections on the Collects, 1964
by William Wand KCVO, 1885-1977 (Bishop of London 1945-1955)
Today marks fourteen years of ordained ministry. I was ordained a deacon and priest in the Church of England fourteen and thirteen years ago, respectively, on this day. Whilst it was with thanksgiving and joy that that ministry was set aside, I continue to be deeply grateful for all the good that I received from the Church of England and the Anglican tradition. To mark this memory, and transition, I share a prayer composed by Basil, Cardinal Hume, former Archbishop of Westminster, which was approved by the Congregation of the Doctrine of the Faith:
‘The Holy Catholic Church recognises that not a few of the sacred actions of the Christian religion as carried out in communities separated from her can truly engender a life of grace and can rightly be described as providing access to the community of salvation. And so we now pray:
Almighty Father, we give you thanks for the years of faithful ministry of your servant in the Anglican Communion, whose fruitfulness for salvation has been derived from the very fulness of grace and truth entrusted to the Catholic Church. As your servant has been received into full communion and now seeks to be ordained to the presbyterate in the Catholic Church, we beseech you to bring to fruition that for which we now pray. Through Jesus Christ, our Lord. Amen’.
Fr Lee Kenyon
A Treasure to be Shared
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