‘When you are received into full communion with the Catholic Church you are brought into a new relationship to God, you are brought to be embraced by a wonderful worldwide communion of love, and this cannot be expressed in one single simple reason. As Newman said, “you cannot take it in a teacup.” Very often I find that people assume that there was only the one reason – possibly a negative one – which made you make the move, and if you gave another reason they say, “Ah, that was the reason why he really came.” Well, the whole thing is so much more profound and so much richer than they would suppose. And, of course, it’s really important to make the point that the fact that you could not continue in the ministry in one Church was no reason in itself for being embraced by another. So there had to be a positive reason for why one asked to be received into the Catholic Church.
 
… The decision of the Church of England to go over to synodical government… meant that decision was made for the Church itself to define doctrine… the Church itself was given authority over doctrine, and so that was a great problem.
 
… [As Bishop of London] I was appealing to the teaching of the Catholic Church, leaving out the papacy. I was looking for what the Catholic Church has taught through ages, but ignoring the pope. And one of the great changes [that] came to me was seeing the divine command to St Peter – the recognition by Our Lord that St Peter had made his confession of his divinity – and then recognising that Our Lord himself, when Peter had denied him, had forgiven him and gave him the command to feed the sheep. As Cardinal Ratzinger said most wonderfully this was, among other things, a sign that the centre of the Church’s life is forgiveness, and that the Lord used somebody who denied him, [was] pardoned, and forgiven, and this is a sign of the pastoral authority of the bishop. And for the first time in my life I came to see that, as a Catholic, I would owe my obedience on earth not to a trustee, not to a council, not to a committee, not to a commission, but to a person; the person of the pope as the successor of Peter, who had a personal responsibility for feeding all the sheep of the Catholic Church. It was this personal understanding of the papacy which came through so powerfully’.

Mgr Graham Leonard KCVO, 1921-2010
(Anglican Bishop of London, 1981-1991)

‘This is a prayer with a double petition, for the Church and for our salvation. The juxtaposition of the two is not accidental but arises out of a logical necessity. We cannot think adequately of salvation without calling to mind the Church, for in any case we cannot be saved alone and the Church is the instrument of salvation.
 
…The Church is often described as the ark of salvation, not meaning that membership of it is a mechanical guarantee of ultimate heaven, but that, as St Cyprian said seventeen centuries ago, outside it there is really no safety. We pray that God will “keep” it, knowing that so long as the vessel remains unharmed there is always the chance that the passengers, one and all, may arrive safe at their journey’s end.
 
There is always, however, the chance of accident to the individual passenger, and so we repeat the word “keep” asking that not only the Church as a whole be kept in God’s perpetual mercy, but also that each several soul may be kept from all things hurtful and led to all things profitable for its salvation.
 
Salvation is thus a double process: negatively it is a rescue from every possibility of harm, and positively it is an introduction to all that is good. By derivation the word implies perfect health. Theologically it includes not only the well-being of the individual but also of his environment, and finally the ultimate bliss of heaven’.

from Reflections on the Collects, 1964
​by William Wand KCVO, 1885-1977 (Bishop of London 1945-1955)

‘The joyous veneration given to the Mother of God by the contemporary Church, in light of reflection on the mystery of Christ and on his nature, cannot ignore the figure of a woman, the Virgin Mary, who is both the Mother of Christ and Mother of the Church.
 
In some ways this was already present in the mind of the Church from the premonitory words of Saint Augustine and Saint Leo the Great.  In fact the former says that Mary is the mother of the members of Christ, because with charity she cooperated in the rebirth of the faithful into the Church, while the latter says that the birth of the Head is also the birth of the body, thus indicating that Mary is at once Mother of Christ, the Son of God, and mother of the members of his Mystical Body, which is the Church.  These considerations derive from the divine motherhood of Mary and from her intimate union in the work of the Redeemer, which culminated at the hour of the cross.
 
Indeed, the Mother standing beneath the cross, accepted her Son’s testament of love and welcomed all people in the person of the beloved disciple as sons and daughters to be reborn unto life eternal. She thus became the tender Mother of the Church which Christ begot on the cross handing on the Spirit.  Christ, in turn, in the beloved disciple, chose all disciples as ministers of his love towards his Mother, entrusting her to them so that they might welcome her with filial affection.
 
As a caring guide to the emerging Church Mary had already begun her mission in the Upper Room, praying with the Apostles while awaiting the coming of the Holy Spirit.  In this sense, in the course of the centuries, Christian piety has honoured Mary with various titles, in many ways equivalent, such as Mother of Disciples, of the Faithful, of Believers, of all those who are reborn in Christ; and also as “Mother of the Church” as is used in the texts of spiritual authors as well as in the Magisterium of Popes Benedict XIV and Leo XIII.
 
Thus the foundation is clearly established by which Blessed Paul VI, on 21 November 1964, at the conclusion of the Third Session of the Second Vatican Council, declared the Blessed Virgin Mary as “Mother of the Church, that is to say of all Christian people, the faithful as well as the pastors, who call her the most loving Mother” and established that “the Mother of God should be further honoured and invoked by the entire Christian people by this tenderest of titles”.
 
Having attentively considered how greatly the promotion of this devotion might encourage the growth of the maternal sense of the Church in the pastors, religious and faithful, as well as a growth of genuine Marian piety, Pope Francis has decreed that the Memorial of the Blessed Virgin Mary, Mother of the Church, should be inscribed in the Roman Calendar... and be now celebrated every year.
 
This celebration will help us to remember that growth in the Christian life must be anchored to the Mystery of the Cross, to the oblation of Christ in the Eucharistic Banquet and to the Mother of the Redeemer and Mother of the Redeemed, the Virgin who makes her offering to God’.

from the decree by Robert, Cardinal Sarah, Prefect of the Congregation for Divine Worship and the Discipline of the Sacraments, 11 February 2018

‘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).

‘[A] characteristic of the divine household is the protection it affords us. It is not for nothing that a well recognised symbol of the Church is the ark. As Noah’s ark was a refuge for his family amid the swirling waters of the flood, so the Church is a place of safety for all who would escape from the dangers and temptations of the world.
 
We need not be ashamed of the desire for such safety. It is no mere “escapism”. We do not desire to be taken out of the world, or even from its harsher elements; we only ask to be protected from harm, and to be strengthened by the rest and refreshment so that we may fight again with renewed vigour and certainty of success’.

from Reflections on the Collects, 1964
​by William Wand KCVO, 1885-1977 (Bishop of London 1945-1955)
 
Lord, we beseech thee to keep thy household the Church in continual godliness: that through thy protection she may be free from all adversities, and devoutly given to serve thee in all good works, to thy glory of thy Name, 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 Twenty Second Sunday after Trinity, Divine Worship: The Missal.

​‘In this, then, we ought to be all of one mind, so that, according to apostolic teaching, we may all say the same thing, and that there be no divisions among us. Let us then be perfect in the same mind, and in the same judgement; in ready zeal for which work we congratulate ourselves on having your affection as our partner. For it is not meet for the members to be at variance with the head; but, according to the testimony of sacred Scripture, all the members should follow the head. It is matter of doubt, moreover, to no one, that the church of the apostles is the mother of all the churches, from whose ordinances it is not right that you should deviate to any extent. And as the Son of God came to do the Father’s will, so shall ye fulfil the will of your mother, which is the Church, the head of which, as has been stated already, is the church of Rome. Wherefore, whatsoever may be done against the discipline of this church, without the decision of justice, cannot on any account be permitted to be held valid’.
 
from his First Epistle by Pope St Callistus I, d.222

On this feast day of St Ignatius of Loyola, I share a letter, written in 1553 to St Peter Canisius, but addressed the whole of his Society of Jesus, on the requirement of all its members to pray fervently and regularly for the conversion of Germany and England ‘back to the purity of the Christian faith and religion’; a reminder that, notwithstanding his great Indo-Chinese missionary endeavours, St Ignatius founded his order against the backdrop of the turmoil of the European and English Reformations.

‘Ignatius of Loyola, General of the Society of Jesus, to my beloved brothers in Christ, superiors and subjects of the Society of Jesus, everlasting health in our Lord.

The order of charity by which we should love the whole body of the Church in her head, Jesus Christ, requires a remedy to be applied, especially to that part which is more seriously and dangerously affected. Therefore, it seems to us that we should, as far as our slender resources allow, to bestow with special attention the help the Society is able to give to Germany and England and the northern nations which are so grievously afflicted with the disease of heresy.

Though many of us have already carefully attended to this by other means, applying Masses and prayers for many years now, still, in order to give this duty of charity a wider field and a longer life, we enjoin on all rectors and superiors, who are placed over others, to celebrate, if they are priests, and to have those under their authority celebrate one Mass each month to God; and those who are not priests, their prayers for the spiritual needs of Germany and England, so that at length the God of these nations and of all others that are infected with heresy may have pity on them and deign to lead them back to the purity of the Christian faith and religion.

It is our desire that these prayers continue as long as these nations need our help, and that no province, even those in farthest India, be exempt from this duty of charity’.

St Ignatius of Loyola, c.1491-1556

Today, a day after my 41st birthday, and on my wife’s birthday, I celebrate the seventh anniversary of ordination to the priesthood in the Catholic Church, at the hands of the Bishop of Calgary for service in the Personal Ordinariate of the Chair of St Peter. In England the Solemnity of Ss Peter and Paul - my natal patrons, and a holy day of obligation - is moved to today, which means that this year I have the rare opportunity to keep my anniversary on this day of great significance for the Church’s apostolic ministry and mission. 

‘[I]n our day, perhaps more than ever, the Popes have a wider and nobler conception of the duty they have undertaken; they will give the world positive guidance, they will initiate, they will spur us into action. They will not be content to criticise (no difficult matter) the false standards they see prevailing in an exhausted and disillusioned world. They will set before it, instead, the pattern of a Christian world-order, of a civilisation penetrated with, and expressing, the mind of Christ. And if we are to be worthy, you and I, of those great pontificates under which the divine mercy has privileged us to live, we must not be content, either, with a merely negative Catholicism which forbids us to do this, discourages us from doing that, shuts us up in ourselves and reduces the Christian life to a treadmill routine of avoiding sin. We must react generously, and if need be heroically, to the conditions of our age, of a world which enjoys a precarious, and, if will fail in our duty, ignoble peace. That is the lesson which the feast of St Peter and St Paul should have for times like ours; they bear the sword, as well as the keys, they were princes of the Church because they sealed their witness by martyrdom. They beckon us to glorious thrones, but through a hard apostolate. If they disagreed once, it was long ago; they have but one voice now, and it bids us go forward’.

from a sermon preached at the Church of Our Most Holy Redeemer & St Thomas More, Chelsea
on the Feast of Ss Peter & Paul, 29 June 1947, by Mgr Ronald Knox, 1888-1957

​‘[T]he Eucharist is the perpetual sacramental presentation in the Church’s midst of the one full, perfect and sufficient sacrifice of Christ, as the means by which sin is atoned for, the Church is made, and the world is brought under the mercy of God… [T]he Eucharist is the means by which human lives are made acceptable to God by their union with the perfect life of his Son and are transformed by his acceptance… [T]he Eucharist is the means by which the material creation is presented to God by the perfect Man, in whose immaculate body matter itself has been united to Godhead, and so, in the Eucharist, not only man but the sub-human realm as well is transformed by the divine acceptance. Bread and wine becomes his formation and glorification of the created world is eschatologically anticipated. The Father’s creation is offered to him by and in his Incarnate Son, in whom he is well pleased; and, being accepted by him in the beloved, it is transformed into an eternal sacrifice by which he is for ever adored’.

from ‘Corpus Christi: Essays on the Church and the Eucharist’, 1953
by Eric Mascall OGS, 1905-1993

‘The activity of the Holy Spirit is a ceaseless energy affecting the individual members of the body of the Holy, Catholic, and Apostolic Church, even as He made that company the principal medium of His energy at the Day of Pentecost, and has been with the Church in abiding love ever since. The world is not left without the Holy Spirit, but in the world the Church is the sphere in which we have the right to expect the working of the Holy Spirit, and in the Church are groups, Religious Orders, congregations, and in such are individuals, and of such are we ourselves.
 
If we have a religious vocation, it means that the Holy Spirit has especially separated us from the world that we may be taught and given power to yield ourselves to the reception of and the propagation of the life of the Spirit. A religious will love silence and solitude, and will gladly accept humiliation and suffering, for he is continually learning how such things make him a more loyal disciple of the Holy Spirit. It is a travesty of the religious state to think of it as an asylum of repose to which disillusioned people may retire. It is a condition of intense spiritual development, wherein the subject becomes the client of God the Holy Ghost, separated by Him from the world to become a centre of spiritual life.
 
Again and again in the history of the Church the Holy Spirit has made religious vocations the weapons with which He warred against the enemies of the Church. St Benedict and St Francis are eminent examples of this. What is true of the religious is true of every soul in its own degree. Every soul that God has created has some part, however humble, to bear in the great scheme of the eternal purpose of God, and to fit and enable each soul for its own particular vocation is the work of the ceaseless activity of God the Blessed Spirit’.

​Father Andrew SDC, 1869-1946

‘Why should one think it necessary to belong to the Church at all, and not content oneself with any group of Christian-minded people whose ways suit one’s temperament? There is, for instance, something very attractive about the methods and manners of the Quakers, with their direct sincerity, their really wonderful history, and their succession of saintly souls.
 
But when we take up our New Testament, it is altogether impossible to escape the conclusion that our Divine Lord revealed Himself to a society. Christ did not broadcast certain sentences for the crowd to interpret, each in his own way. He did not give to the world disjointed teaching about the Father, and leave the world to form its own conclusions about that teaching. He did quite certainly reveal Himself to a group of people, to a society. He had an inner circle of disciples, and an innermost circle of apostles. He prepared these latter for the catastrophe of the last days, and admitted a chosen three to the innermost sanctuary of His soul, letting them see Him transfigured in His prayer on the mountain and disfigured by the agony of His prayer in the garden. When the catastrophe had accomplished itself, and He had been crucified, and they had forsaken Him and fled, it was back to them that He came in the power of His Resurrection life and continued to teach them in the light of that Resurrection the true significance of the darkness of Calvary. When, with the august ritual of the Ascension, the Sacred Humanity was withdrawn from the sphere of sight and sense and sound, it was upon this group, whom our Lord had trained and to whom alone He had manifested Himself in the great forty days between His Crucifixion and His Ascension, that the Holy Spirit descended at Pentecost’.

Father Andrew SDC, 1869-1946

‘It was in the spring-time in Galilee, when the flowers appeared upon the earth, that the Resurrection of our Lord took place, and it is in the spring that, to nations of the Western world, the tidings of the Resurrection always come. Just then, when all nature is chanting songs and shouting messages of life resurgent, in the midst of the young leaves, with a carpet of glad flowers, set in a scene of blossom and beauty, is given to us the vision of the Risen Christ. Later, when the promise has been fulfilled and spring has become summer, and the blue sky already holds the secret of the Ascension, comes the messages of the revelation of Pentecost and the power of the Spirit, to rouse those who believe in Him to think of the Christ of power and prevailing purpose.
 
It is the gospel of the rise of man that is being preached to us now. Goethe once said to a friend, “Tell me of your faith. I have doubts enough of my own”. To us, weary with the knowledge of our many falls, comes our Lord to tell us of a power to rise that may be ours. His end in coming was not to judge but to save the world, “that whosoever believeth in Him should not perish but have everlasting life”.
 
The Church is not just an ark from a drowning world, or a place of refuge from a merciless conflagration. It is the power-house wherein we have sacramental points of contact with the Life behind our life. The power behind life is not just force, but purposive creative Personality, and our sacramental communion is contact with the Resurrection life of Christ our Lord’.

Father Andrew SDC, 1869-1946

‘[W]e have heard and received report from the relation of diverse rumours that your bishops are not at all in harmony with the rule of the Catholic Faith according to the precepts of Scripture, and, on account of their animosities and verbal assaults, a grave schism and cruel scandal may arise in the Church of Christ, which the maxim of the Psalmist detests that says, “Much peace have they that love thy law and to them there is no stumbling block”. For truly, obedient harmony in religious matters unites with charity, just as harsh strife contaminates it. For the Psalmist enjoins the unity of brotherhood upon the followers of truth, saying, “God who maketh men of one manner to dwell together in a house”. This house, according to allegory, is understood to be the Church, spread throughout all points of the world. For indeed, heretics and schismatics, foreign to the society of the Church, sprouting up in the world and like, so to speak, the dreadful seed of darnels sown in the midst of a fertile crop, defile the harvest of the Lord by their contentious arguments. But the Apostolic Trumpet [Saint Paul] curbs the disgrace of altercation of this sort: “But if any man seems to be contentious”, he says, “we have no such custom nor does the Church of God… which does not have spot or wrinkle”. Indeed, the evangelical oracles proclaim that peace is the mother of Catholics and the authoress of the children of God’.

from a letter to King Geraint by St Aldhelm, c.639-709

Though it will be transferred to Sunday in the Personal Ordinariate of the Chair of St Peter, today is the Solemnity of the Chair of St Peter, the Titular Solemnity of the Ordinariate in the United States and Canada. Here follows a homily, preached on this day, during the Ordinariate’s 2014 pilgrimage to Rome, by Archbishop Augustine Di Noia OP. 

‘According to tradition, the feast of the Chair of St Peter marks the anniversary of the day when St Peter, having borne witness to the divinity of Christ, was appointed by Our Lord to be the rock of his Church — quo electus est primus Petrus papa, as the very ancient Western liturgies have it. Peter is thus the first to be seated in the chair that then comes to symbolise the episcopal office of the pope as bishop of Rome.
 
…[T]here were at one time two feasts of the chair of St Peter. In the calendar in force until the reform of the liturgy after the Second Vatican Council, 18 January marked the feast of the Chair of St Peter in Rome while 22 February that of the Chair of St Peter in Antioch. The second thing to notice is that there is actually a chair in the picture. The chair in question is associated with St Peter’s sojourn in Rome, and, in particular, with a chair venerated since ancient times as the cathedra Petri. Since the 17th century this wooden chair has been enclosed in the bronze of Bernini’s magnificent sculpture, enthroned above the Altar of the Chair in St Peter’s Basilica and held aloft by the four Doctors of the Church (Ambrose, Augustine, Athanasius and Chrysostom).
 
The fact that there were at one time two feasts of the Chair of Peter reminds us that Christ consigned to Peter a munus, a ministry, that he exercised first in Jerusalem, and then at Antioch, and only ultimately at Rome. This recognition offsets the danger that the theology of the papal ministry can become, in effect, a theology of the primatial character of the see of Rome. Then we are tempted to concentrate on the history of the exercise of papal ministry by successive bishops of Rome, on the relationship of the bishop of Rome to the college of bishops, on the canonical dynamics of the bishop of Rome’s universal jurisdiction, on the relationship of the bishop of Rome to other patriarchal — and primatial — sees and implicitly to the leadership of other churches and ecclesial communities. Now don’t get me wrong: these are indeed important issues.
 
But the munus petrinum entrusted by Christ to Simon Bar Jonah is in fact both temporally and logically prior to its location in or its identification with the see of Rome. Before there was a primatial see at Rome, there was the divinely instituted ministry of Peter within the “college” of the Apostles. The primacy of the see of Rome was immediately recognised because it was the see from which Peter and his successors — in the exquisitely apt design of divine providence — would come to exercise their ministry. It could have been Jerusalem where Christ suffered and died under Pontius Pilate, or Antioch where his followers were first called “Christians”. The prominence of Rome — not only geopolitical and cultural, but specifically Christian as the place where the blood of the martyrs was shed and where the Apostles Peter and Paul sojourned and gave their lives for Christ — is naturally not to be overlooked. But the munus petrinum — the office of guiding and teaching and governing the Church — was bestowed upon Peter by Christ before ever he came to exercise it from the cathedra of the bishop of Rome.
 
And this brings us to the second fascinating thing about this feast: there is actually a chair in the picture, however obscure its history and provenance. An instance of the remarkable concreteness of Catholic sensibility, the association of an existing episcopal cathedra to be venerated spurs our faith and devotion as we contemplate the grace of the petrine ministry. Not for nothing is the chair of Peter considered a sacramental in Catholic theology and practice. Here we touch on the fundamental Catholic conviction that God uses the tangible and visible things of earthly existence both to signify and, uniquely in the sacraments, to bestow his spiritual gifts.
 
Above all, he uses consecrated persons as instruments of his grace. The Holy Father, the cardinals, the bishops, the priests, and the deacons of the Church: they are the instruments through whom God willed to pour out his grace on us in the Church through the preaching of the Word and the celebration of the Sacraments. In this way, God adapted himself to our human nature — by sending his only Son who in turn commissioned the Apostles and their successors — so that we might receive his word and his grace from other human beings. The hand of another human being blesses us, pours the water of Baptism on our foreheads, offers the body and blood of Christ to us in the Eucharist, and is raised in absolution unto the forgiveness of sins. Through these persons — St Peter first among them — and through these actions and objects, God’s grace is bestowed on us’.

Archbishop Augustine Di Noia OP

‘The Catholic Church is the only thing which saves a man from the degrading slavery of being a child of his age. I have compared it with the New Religions; but this is exactly where it differs from the New Religions. The New Religions are in many ways suited to the new conditions; but they are only suited to the new conditions. When those conditions shall have changed in only a century or so, the points upon which alone they insist at present will have become almost pointless. If the Faith has all the freshness of a new religion, it has all the richness of an old religion; it has especially all the reserves of an old religion... A thing as old as the Catholic Church has an accumulated armoury and treasury to choose from; it can pick and choose among the centuries and brings one age to the rescue of another. It can call in the old world to redress the balance of the new’.
 
from Conversion and the Catholic Church, 1926, ​by G.K. Chesterton, 1874-1936

‘I am a Catholic because the Church Christ founded and gave us is our literal, historical, temporal connector to Him. Without the connector, the wire that plugs into the infinite divine electricity, our souls die. We receive His life, His literal blood, through the umbilical cord of the Church’s Eucharist. It literally incorporates us into His corpus, His body.

We also receive His mind through the Church’s teachings. Infallible dogmas can come only from the only infallible mind in existence, the divine mind. But they do not save us; they are only the road map. Unlike Plato and Buddha, Jesus saved us by saying not “This is my mind” but “This is my body”. And not just by saying it but by doing it, by giving us His body, on the Cross and in the Eucharist and in the Church.

…He comes to us in His body today just as He came to us in His body two thousand years ago. And the Church is His body; it is “the extension of the Incarnation”.

The body we receive in Holy Communion is the very same body that He saved us with by offering it on the Cross. He has only one body, but it is in three places: on the Cross, in the Eucharist, and in the Church. And He is in the Church in two ways, or two dimensions, because we exist in two dimensions and so does He in His humanity: He is in the public, external, objective, visible institution that teaches and sanctifies His people, and He is also in the private, internal, subjective, invisible souls and bodies of His people who are baptised into His body and who receive His body into their bodies in the Eucharist and who thus become the cells in His Mystical Body, the Church.

When He said, “Unless you eat the flesh of the Son of man and drink his blood, you have no life in you” (John 6:53), did He mean by His “flesh” His mortal body on the Cross, His sacramental body in the Eucharist, or His Mystical Body in the Church? Wrong question. It’s not an either-or. Remember, He has only one body, not three.
 
To break with His body the Church is to break with Christ, just as to kiss or hit or heal or kill your body is to kiss or hit or heal or kill you. That’s why St Thomas More gave up his life over his king’s break with Rome’.

Dr Peter Kreeft

‘The untroubled page of history in those early days, to which some profess to appeal, attests the fact that St Matthew 16:19 says that there was then but one Church on earth. There was no second no other, none like it, none beside it; and the centre and head of that Church was the centre and head of the Christian world. It was the city of Rome, and in that city of Rome the See of Rome, the apostolic throne on which sat the successors of the Chief of the Apostles of Jesus Christ. No one doubts this as to history in the past; but the history of the past is supposed to lay no jurisdiction over our consciences now. Men treat history as an idle page, which they may read for their amusement, but refuse as a guide for their consciences. And yet it is indubitable that the one only Church of God, the circumference of which rested on the sunrise and the sunset, had a centre, and that centre was in Rome. Take it then as a mere matter of fact. The Divine Architect, in describing the circuit of His kingdom on earth, placed one foot of His compass in the city of Rome, and with the other traced a circumference which included the whole world. The annals of the Church in succession recognise the Bishop who sat in Peter’s seat as head among the Bishops of the world. I need not wear away your time by citing testimonies. Any one who will take the page of history may read it. I raise no claim, as yet, to anything beyond the fact…

There follows also another truth, and it is an awful one, a truth which springs from the last so inseparably and by so strong a necessity, that I dare not pass it by. If, indeed, God the Holy Ghost being the midst of us, and if it be God the Holy Ghost Who speaks to us through the one Holy Catholic and Roman Church, then it imposes its doctrines on the consciences of men under pain of eternal death. It is under pain of eternal death to disbelieve that which God the Holy Ghost has revealed. To disbelieve what the Holy Ghost, through the Church of God, has taught, incurs the pain of eternal death for those who with their eyes openly reject it’.

Henry, Cardinal Manning, 1808-1892
​(Anglican Archdeacon of Chichester 1840-1851; Catholic Archbishop of Westminster 1865-1892)

​‘It was not Jesus’ practise to change his disciples’ names:  apart from the nickname “sons of thunder”, which in specific circumstances he attributed to the sons of Zebedee and never used again. He never gave any of his disciples a new name.
 
Yet, he gave one to Simon, calling him “Cephas”. This name was later translated into Greek as Petros and into Latin as Petrus. And it was translated precisely because it was not only a name; it was a “mandate” that Petrus received in that way from the Lord. The new name Petrus was to recur frequently in the Gospels and ended by replacing “Simon”, his original name. 

This fact acquires special importance if one bears in mind that in the Old Testament, a change of name usually preceded the entrustment of a mission.
 
…‘Peter will be the rocky foundation on which he will build the edifice of the Church; he will have the keys of the Kingdom of Heaven to open or close it to people as he sees fit; lastly, he will be able to bind or to loose, in the sense of establishing or prohibiting whatever he deems necessary for the life of the Church. It is always Christ’s Church, not Peter’s.
 
…This pre-eminent position that Jesus wanted to bestow upon Peter is also encountered after the Resurrection:  Jesus charges the women to announce it especially to Peter, as distinct from the other Apostles; it is to Peter and John that Mary Magdalene runs to tell them that the stone has been rolled away from the entrance to the tomb, and John was to stand back to let Peter enter first when they arrived at the empty tomb.
 
Then, Peter was to be the first witness of an appearance of the Risen One. His role, decisively emphasised, marks the continuity between the pre-eminence he had in the group of the Apostles and the pre-eminence he would continue to have in the community born with the paschal events, as the Book of Acts testifies.
 
His behaviour was considered so decisive that it prompted remarks as well as criticism.
 
At the so-called Council of Jerusalem Peter played a directive role, and precisely because he was a witness of authentic faith, Paul himself recognised that he had a certain quality of “leadership”.
 
Moreover, the fact that several of the key texts that refer to Peter can be traced back to the context of the Last Supper, during which Christ conferred upon Peter the ministry of strengthening his brethren, shows that the ministry entrusted to Peter was one of the constitutive elements of the Church, which was born from the commemoration of the Pasch celebrated in the Eucharist.
 
This contextualisation of the Primacy of Peter at the Last Supper, at the moment of the Institution of the Eucharist, the Lord’s Pasch, also points to the ultimate meaning of this Primacy: Peter must be the custodian of communion with Christ for all time. He must guide people to communion with Christ; he must ensure that the net does not break, and consequently that universal communion endures. Only together can we be with Christ, who is Lord of all.
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Thus, Peter is responsible for guaranteeing communion with Christ with the love of Christ, guiding people to fulfil this love in everyday life. Let us pray that the Primacy of Peter, entrusted to poor human beings, will always be exercised in this original sense as the Lord desired, and that its true meaning will therefore always be recognised by the brethren who are not yet in full communion with us’.
 
from a general audience, 7 June 2006, given by Pope Benedict XVI

‘The Church of the Lord is built upon the rock of the apostles among so many dangers in the world; it therefore remains unmoved. The Church’s foundation is unshakable and firm against the assaults of the raging sea. Waves lash at the Church but do not shatter it. Although the elements of this world constantly beat upon the Church with crashing sounds, the Church possesses the safest harbour of salvation for all in distress. Although the Church is tossed about on the sea, it rides easily on rivers, especially those rivers that Scripture speaks of: The rivers have lifted up their voice. These are the rivers flowing from the heart of the man who is given drink by Christ and who receives from the Spirit of God. When these rivers overflow with the grace of the Spirit, they lift up their voice.

​Drink, then, from Christ, so that your voice may also be heard. Store up in your mind the water that is Christ, the water that praises the Lord. Store up water from many sources, the water that rains down from the clouds of prophecy.
 
Whoever gathers water from the mountains and leads it to himself or draws it from springs, is himself a source of dew like the clouds. Fill your soul, then, with this water, so that your land may not be dry, but watered by your own springs’.

from a letter to pastors by St Ambrose of Milan, c.337-397

‘Now the work of the Church is one. Through all the diversities of operations of the Divine Spirit, He is ever tending to the fulfilment of one purpose, the perfecting of the revelation of Christ in His new creation. And that work is in the unseen and spiritual world. The departed are withdrawn entirely from this world of sense, and are in that world only. We are in both worlds. Outwardly in the visible world, by the sacraments of Christ we are brought within the veil, where Christ is, and are called to share in the one life-work of His mystical Body. Those who are wholly within the veil have no sacraments, but the same Holy Spirit energises in them Who works in us through sacraments. And as in the natural body it is during repose that the processes of nutrition are most active, repairing and strengthening the wasted and worn tissues; and as for the fulld development of the human frame there are needed both the periods of outward activity in which there is wear and tear, and trial and strain and fatigue, and the periods of rest in which there is renewing and building up; so may it be in the spiritual life. We have the period of struggle and trial in this life, and of silent working—the secret fashioning and building up by the Spirit of God – in the unseen world. But there is this great difference between the natural and the spiritual life. The former is isolated in each individual bound up in his own personality; the latter is one in all he whole Catholic Church, and it is bound up with the Being of God and with the Person of Christ. “God hath given unto us eternal life, and this life is in His Son”. The life, we repeat, is one in the one Body of Christ. No supernatural actions of members of that Body can be isolated, for they are actions of the one Life which is by the one Spirit of God. The souls of the departed are still His temples. His working in them and in us is not two separate things, but one. It is true the method and the condition of His working in us and in them are not the same. We are tempted, they are not. In us He works through sacraments, in them, since they are not in the flesh, without sacraments. But the powers of the spiritual life, which was begun in them through sacraments, are being developed and going on to perfection. And we, in offering the Holy Sacrifice, plead for them. The Church Militant, by drinking of the precious Blood of the Saviour, and thus renewing her strength, causes the pulses of that Life-blood to beat with increased force throughout the whole Mystical Body. We members of the Church on earth, by our prayers, are putting forth the spiritual force which is destined to do its part in accomplishing the eternal purpose of God: the Holy Spirit in us working both to will and to do of His good pleasure, guiding our wills to work in perfect accord with the will of God. For the one real force in the whole universe of God is will. This is the highest product of life. In the natural world we see the will of God creating, directing, upholding; and also the angelic wills co-operating with Him in part of that His work. In the spiritual world He calls us also, His human creatures, to take our part, to use our wills. There are two supreme actions of the spiritual world – worship and prayer, the one directed to God alone, without reference to the creatures; the other directed to God, but also having regard to the creatures. It is the Divine purpose that by prayer – i.e., the action of our wills in accord with the will of God – the purpose of God in the new creation should be accomplished. In this we all have our part: the souls of the Martyrs pleading beneath the heavenly Altar, each little Christian child learning to utter its first prayer, each band of devout worshippers at the Holy Sacrifice – all are putting forth spiritual energy, the power of their wills, for one end – “Thy Kingdom come.” And so each is working for all. When we say “Our Father,” we pray for all, for the faithful living and departed, that he would send His grace upon them to enable them to worship and serve and obey Him; we pray that He would give them all things needful for them, that they may obtain remission of all their sins, and find mercy of the Lord in that day. And the prayers of all are directed and inspired by the one Spirit, “Who helpeth our infirmities, for we know not what we should pray for as we ought; but the Spirit Himself maketh intercession for us with groanings which cannot be uttered… because He maketh intercession for the saints according to the will of God”’.

from a sermon preached in 1888 by John Wale Hicks, Vicar of St Mary the Less, Cambridge

​‘Clement revealed his ideal Church. She was assembled by “the one Spirit of grace poured out upon us” which breathes on the various members of the Body of Christ, where all, united without any divisions, are “members of one another”.

The clear distinction between the “lay person” and the hierarchy in no way signifies opposition, but only this organic connection of a body, an organism with its different functions. The Church, in fact, is not a place of confusion and anarchy where one can do what one likes all the time: each one in this organism, with an articulated structure, exercises his ministry in accordance with the vocation he has received.

With regard to community leaders, Clement clearly explains the doctrine of Apostolic Succession. The norms that regulate it derive ultimately from God himself. The Father sent Jesus Christ, who in turn sent the Apostles. They then sent the first heads of communities and established that they would be succeeded by other worthy men.

Everything, therefore, was made “in an orderly way, according to the will of God”. With these words, these sentences, St Clement underlined that the Church’s structure was sacramental and not political.

The action of God who comes to meet us in the liturgy precedes our decisions and our ideas. The Church is above all a gift of God and not something we ourselves created; consequently, this sacramental structure does not only guarantee the common order but also this precedence of God’s gift which we all need’.

Pope Benedict XVI

‘The Chair of Peter obliges all who hold it to say, as Peter said during a crisis time among the disciples when so many wanted to leave him: “Lord, to whom shall we go? You have the words of eternal life. We have come to believe; we are convinced that you are God's holy one” (Jn 6: 68 ff.). 

The One who sits on the Chair of Peter must remember the Lord’s words to Simon Peter at the Last Supper: “...You in turn must strengthen your brothers” (Lk 22: 32). The one who holds the office of the Petrine ministry must be aware that he is a frail and weak human being - just as his own powers are frail and weak - and is constantly in need of purification and conversion.
 
But he can also be aware that the power to strengthen his brethren in the faith and keep them united in the confession of the Crucified and Risen Christ comes from the Lord. In St Paul’s First Letter to the Corinthians, we find the oldest account we have of the Resurrection. Paul faithfully received it from the witnesses. This account first speaks of Christ's death for our sins, of his burial and of his Resurrection which took place the third day, and then says: “[Christ] was seen by Cephas, then by the Twelve...” (I Cor 15: 4). Thus, the importance of the mandate conferred upon Peter to the end of time is summed up: being a witness of the Risen Christ.
 
The Bishop of Rome sits upon the Chair to bear witness to Christ. Thus, the Chair is the symbol of the potestas docendi, the power to teach that is an essential part of the mandate of binding and loosing which the Lord conferred on Peter, and after him, on the Twelve’.
 
From the homily of Pope Benedict XVI
​on the occasion of the Mass of Possession of the Chair of the Bishop of Rome
Archbasilica of St John Lateran, 7 May 2005

‘This is one of the most popular of the collects, especially loved by the clergy who are inclined to include it in any set of prayers they are called upon to say.

And why should they not? It is concerned with the Church, the special family of God to whose service they are pledged, and it emphasises the intimate relation the Church bears to God. It is his Church, the particular instrument of his revelation and redemption, the means by which the work of his Son is continued through the generations, the ‘body’ by which the Christ still functions on the earth.

As such it is of immediate concern to everyone of us. It is not a remote, inaccessible ideal. It is our near neighbour in the local parish church; it brings heaven to the meanest mission altar; it is on our doorstep in the figure of vicar or curate.

...“Let thy continual pity cleanse and defend thy Church”. God’s agape or love, which is the very essence of his being, when it is directed towards men, the human element in the Church, necessarily manifests itself as pity or compassion. From the supreme height of his power and purity we must appear of a frailty that must call out all his desire to protect. Consequently having been cleansed, the Church prays to be defended, having full confidence that God will answer the prayer. 

...The fact is that in the midst of all these dangers, open or disguised, the Church cannot continue in safety without God’s succour. We therefore ask him not only to set up a defensive barrier against its perils but also to preserve his Church evermore by filling it with his goodness.

What precisely the goodness of God means in this connection it may not be easy to say. But at least it includes the notion of kindness, which is of the essence of God’s nature and the foundation of all human virtues.

The safety of the Church depends entirely on God’s kindness, that is, compassionate love, and if all depends on kindness, obviously the Church herself must endeavour to reflect the same fundamental virtue. Our essential safety depends on our continued possession of it. 

If we become afraid of losing love, or fear that kindness is disappearing from the Church, let us remember that the indwelling life of the Church is the Spirit and that Spirit is love. We can only lose the Spirit by losing life itself, and that the Church can never do’.

from Reflections on the Collects, 1964
​by William Wand KCVO, 1885-1977 (Bishop of London 1945-1955)

‘You will still, occasionally, read of Protestant fellow countrymen of ours referring to the Catholic Church in England under the contemptuous title of “the Italian Mission”. The name is meant, of course, to twit us with being foreigners, because during the penal times our priests were educated abroad... Who was the first to make it? It was made first by Archbishop Benson, father of Mgr Hugh Benson. And what was he? Archbishop of Canterbury. And why Canterbury? Why that very one-horse, dead-and-alive place on the South-Eastern? Simply because St Augustine, not being able to go on as far as London, had to wait about there for a time and so set up his See there. St Augustine, a Roman envoy sent by the Pope to convert our country to the religion of the Church of Rome. And then an Archbishop of Canterbury describes the diocese of Westminster as an Italian Mission!

Well, we were founded from Rome, and all through the Middle Ages, in spite of the nuisance of living so far away from it, we were known for our loyalty to the Roman See. In St Gregory’s time men were looking to the Church as the one abiding institution; it seemed to them that the break-up of earthly dominions and the shifting of nations which was taking place throughout Europe pointed to mere chaos ahead, unless hope lay in the Papacy. Today there is the same break-up of great dominions; the same shifting of the limits of nationality. The world has altered in its look since we learned our geography, and it has not got to the end of its alteration yet. In this new world men still look to the Catholic Church, and to Rome as the divinely-appointed centre of the Catholic Church, as the one abiding institution which will survive the new chaos. And we, without ceasing to be Angles (those of us who are Angles), will have to rally more than ever around the Holy See as the centre of our true citizenship, that Angelic community which was St Gregory’s gift to us. We ought to be praying earnestly for the Holy Father. We ought to be praying for the conversion of those who, disheartened by the failure of civilisation, are turning to the Church for guidance.

May the King of Angels bring us all to the fellowship of the heavenly citizens; to him be glory for ever and ever. Amen’.

Mgr Ronald Knox, 1888-1957

‘This heavenly city… while it sojourns on earth, calls citizens out of all nations, and gathers together a society of pilgrims of all languages, not scrupling about diversities in the manners, laws, and institutions whereby earthly peace is secured and maintained, but recognising that, however various these are, they all tend to one and the same end of earthly peace. It therefore is so far from rescinding and abolishing these diversities that it even preserves and adopts them, so long only as no hindrance to the worship of the one supreme and true God is thus introduced. Even the heavenly city, therefore, while in its state of pilgrimage, avails itself of the peace of earth, and, so far as it can without injuring faith and godliness, desires and maintains a common agreement among men regarding the acquisition of the necessaries of life, and makes this earthly peace bear upon the peace of heaven; for this alone can be truly called and esteemed the peace of the reasonable creatures, consisting as it does in the perfectly ordered and harmonious enjoyment of God and of one another in God. When we shall have reached that peace, this mortal life shall give place to one that is eternal, and our body shall be no more this animal body which by its corruption weighs down the soul, but a spiritual body feeling no want, and in all its members subjected to the will. In its pilgrim state the heavenly city possesses this peace by faith; and by this faith it lives righteously when it refers to the attainment of that peace every good action towards God and man; for the life of the city is a social life’.
 
from Book 19, Chapter 17, What Produces Peace, and What Discord, Between the Heavenly and Earthly Cities ​in The City of God by St Augustine of Hippo, 354-430