During this meditation, the people are invited to come forward and place a poppy on a cross made out of oasis to pay their respects to those ho gave their lives, not only in the past, but in the present.

I feel sorry for that poor woman, goaded by the press into complaining about the Prime Minister’s handwritten letter and its ’spelling mistakes’. Her grief has clouded the actual point that the Prime Minister writes personally to the family of everyone who gave their lives. I don’t imagine he has a lot of time in his day (or night) to do this, and the occasional mistake is human. He should be commended, not condemned for this. When I write a card, I often make mistakes. None of us are perfect and I bet lots of other letters she has received, written when tired have mistakes in. I am touched by the fact that he bothers. Well done him. Now, let the lady get on with her grieving and support the country, the services and our (difficult) mission in tough circumstances.

My comments and initial reflections in red. They might be a little hasty, but sometimes thinking aloud can help the whole thought process.

Apostolic Constitution Anglicanorum coetibus, providing for Personal Ordinariates for Anglicans Entering into Full Communion with the Catholic Church

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

…and it might boost our flagging congregations and the dire shortage of vocations.

The Church, a people gathered into the unity of the Father, the Son and the Holy Spirit,  was instituted by our Lord Jesus Christ, as “a sacrament – a sign and instrument, that is, of communion with God and of unity among all people.”  Every division among the baptized in Jesus Christ wounds that which the Church is and that for which the Church exists; in fact, “such division openly contradicts the will of Christ, scandalizes the world, and damages that most holy cause, the preaching the Gospel to every creature.”  Precisely for this reason, before shedding his blood for the salvation of the world, the Lord Jesus prayed to the Father for the unity of his disciples.

Unity is, of course a two way process, and the special claims of the See of Rome are in themselves contrary to unity: ‘My way or the highway’ is not a valid position, especially when seeking unity. What about the split between Rome and the other Patriarchies? Did God really set a distant Patriarchy from the site of salvation  as its sole holder of truth? What about Jerusalem, or Antioch? This was more about politics and history than Divine Right.

It is the Holy Spirit, the principle of unity, which establishes the Church as a communion.  He (She?) is the principle of the unity of the faithful in the teaching of the Apostles, in the breaking of the bread and in prayer.   The Church, however, analogous to the mystery of the Incarnate Word, is not only an invisible spiritual communion, but is also visible;  in fact, “the society structured with hierarchical organs and the Mystical Body of Christ, the visible society and the spiritual community, the earthly Church and the Church endowed with heavenly riches, are not to be thought of as two realities. On the contrary, they form one complex reality formed from a two-fold element, human and divine.”   The communion of the baptized in the teaching of the Apostles and in the breaking of the eucharistic bread is visibly manifested in the bonds of the profession of the faith in its entirety, of the celebration of all of the sacraments instituted by Christ, and of the governance of the College of Bishops united with its head, the Roman Pontiff.

One of the reasons why ARCIC was never going to work. The first part of this is quite poetic, and the last claim quite ludicrous.

This single Church of Christ, which we profess in the Creed as one, holy, catholic and apostolic “subsists in the Catholic Church, which is governed by the successor of Peter and by the Bishops in communion with him. Nevertheless, many elements of sanctification and of truth are found outside her visible confines. Since these are gifts properly belonging to the Church of Christ, they are forces impelling towards Catholic unity.”

Thank you very much. Loaded and one-sided language again. Not a generous position at all, and in many ways a step backwards from what the Catechism has been saying. “Many elements” is trying to sound conciliatory but in fact just sounds condescending. I shouldn’t be surprised, for after all rather than seeking to see the face of Christ in others, the Church of Rome will (and does on my YouTube stream) tell me to my face that my orders are invalid, my sacraments a sham and my tradition a regrettable diversion. Christian Unity actually means mutuality, and this is sorely lacking here.

In the light of these ecclesiological principles, this Apostolic Constitution provides the general normative structure for regulating the institution and life of Personal Ordinariates for those Anglican faithful who desire to enter into the full communion of the Catholic Church in a corporate manner. This Constitution is completed by Complementary Norms issued by the Apostolic See.

I. §1  Personal Ordinariates for Anglicans entering into full communion with the Catholic Church are erected by the Congregation for the Doctrine of the Faith within the confines of the territorial boundaries of a particular Conference of Bishops in consultation with that same Conference.

§2  Within the territory of a particular Conference of Bishops, one or more Ordinariates may be erected as needed.

§3  Each Ordinariate possesses public juridic personality by the law itself (ipso iure); it is juridically comparable to a diocese.

§4  The Ordinariate is composed of lay faithful, clerics and members of Institutes of Consecrated Life and Societies of Apostolic Life, originally belonging to the Anglican Communion and now in full communion with the Catholic Church, or those who receive the Sacraments of Initiation within the jurisdiction of the Ordinariate.

§5  The Catechism of the Catholic Church is the authoritative expression of the Catholic faith professed by members of the Ordinariate.

What the catechism has to say about faith, scripture and God is wonderful stuff. What it has to say about the Church (specifically the claims of Rome) is deeply flawed. I use the CCC in discipleship and teaching because it is authoritative in those areas, but personally, cannot accept the majority of its ecclesiology.

II. The Personal Ordinariate is governed according to the norms of universal law and the present Apostolic Constitution and is subject to the Congregation for the Doctrine of the Faith, and the other Dicasteries of the Roman Curia in accordance with their competencies.  It is also governed by the Complementary Norms as well as any other specific Norms given for each Ordinariate.

III. Without excluding liturgical celebrations according to the Roman Rite, the Ordinariate has the faculty to celebrate the Holy Eucharist and the other Sacraments, the Liturgy of the Hours and other liturgical celebrations according to the liturgical books proper to the Anglican tradition, which have been approved by the Holy See, so as to maintain the liturgical, spiritual and pastoral traditions of the Anglican Communion within the Catholic Church, as a precious gift nourishing the faith of the members of the Ordinariate and as a treasure to be shared.

They all use the Roman Rite anyway. The Divine Office is the norm. This is a bit of a wasted paragraph really. I’d like to see approval of the See to ‘liturgical books of the Anglican Tradition’. Have they read the 39 Articles (which I incidentally have great problems with, it’s ecclesiology and anti-sacramentalism is also deeply flawed)?

IV. A Personal Ordinariate is entrusted to the pastoral care of an Ordinary appointed by the Roman Pontiff.

V. The power (potestas) of the Ordinary is:

a. ordinary: connected by the law itself to the office entrusted to him by the Roman Pontiff, for both the internal forum and external forum;

b. vicarious: exercised in the name of the Roman Pontiff;

c. personal: exercised over all who belong to the Ordinariate;

This power is to be exercised jointly with that of the local Diocesan Bishop, in those cases provided for in the Complementary Norms.

VI. §1  Those who ministered as Anglican deacons, priests, or bishops, and who fulfill the requisites established by canon law  and are not impeded by irregularities or other impediments  may be accepted by the Ordinary as candidates for Holy Orders in the Catholic Church. In the case of married ministers, the norms established in the Encyclical Letter of Pope Paul VI Sacerdotalis coelibatus, n. 42  and in the Statement In June  are to be observed. Unmarried ministers must submit to the norm of clerical celibacy of CIC can. 277, §1.

There are a certain number of unmarried priests who would not meet this condition. I fear that they will miss greatly a tolerant Anglican Church, which has allowed their misogyny and yet still allowed them free expression, if the reader understands. It’s a funny old world.

§2.  The Ordinary, in full observance of the discipline of celibate clergy in the Latin Church, as a rule (pro regula) will admit only celibate men to the order of presbyter. He may also petition the Roman Pontiff, as a derogation from can. 277, §1, for the admission of married men to the order of presbyter on a case by case basis, according to objective criteria approved by the Holy See.

This already happens. There are married Roman Priests, but they are very much viewed as second class priests from what I have heard.

§3.  Incardination of clerics will be regulated according to the norms of canon law.

Incardination relates to who you answer to. We all answer to some Bishop or other.

§4.  Priests incardinated into an Ordinariate, who constitute the presbyterate of the Ordinariate, are also to cultivate bonds of unity with the presbyterate of the Diocese in which they exercise their ministry. They should promote common pastoral and charitable initiatives and activities, which can be the object of agreements between the Ordinary and the local Diocesan Bishop.

§5.  Candidates for Holy Orders in an Ordinariate should be prepared alongside other seminarians, especially in the areas of doctrinal and pastoral formation. In order to address the particular needs of seminarians of the Ordinariate and formation in Anglican patrimony, the Ordinary may also establish seminary programs or houses of formation which would relate to existing Catholic faculties of theology.

Although the Roman Seminaries are so empty, I don’t see this being needed. They all want to go off to Rome to so their thing. It would make tat-buying so much easier, although they will not have the resources to do so. Life in Roman Orders is a bit more austere if the state of the average Roman Priest’s alb is anything to go by.

VII. The Ordinary, with the approval of the Holy See, can erect new Institutes of Consecrated Life and Societies of Apostolic Life, with the right to call their members to Holy Orders, according to the norms of canon law. Institutes of Consecrated Life originating in the Anglican Communion and entering into full communion with the Catholic Church may also be placed under his jurisdiction by mutual consent.

VIII. §1.  The Ordinary, according to the norm of law, after having heard the opinion of the Diocesan Bishop of the place, may erect, with the consent of the Holy See, personal parishes for the faithful who belong to the Ordinariate.

§2.  Pastors of the Ordinariate enjoy all the rights and are held to all the obligations established in the Code of Canon Law and, in cases established by the Complementary Norms, such rights and obligations are to be exercised in mutual pastoral assistance together with the pastors of the local Diocese where the personal parish of the Ordinariate has been established.

IX. Both the lay faithful as well as members of Institutes of Consecrated Life and Societies of Apostolic Life, originally part of the Anglican Communion, who wish to enter the Personal Ordinariate, must manifest this desire in writing.

X. §1.  The Ordinary is aided in his governance by a Governing Council with its own statutes approved by the Ordinary and confirmed by the Holy See.

§2. The Governing Council, presided over by the Ordinary, is composed of at least six priests. It exercises the functions specified in the Code of Canon Law for the Presbyteral Council and the College of Consultors, as well as those areas specified in the Complementary Norms.

§3.  The Ordinary is to establish a Finance Council according to the norms established by the Code of Canon Law which will exercise the duties specified therein.

§4.  In order to provide for the consultation of the faithful, a Pastoral Council is to be constituted in the Ordinariate.

XI. Every five years the Ordinary is required to come to Rome for an ad limina Apostolorum visit and present to the Roman Pontiff, through the Congregation for the Doctrine of the Faith and in consultation with the Congregation for Bishops and the Congregation for the Evangelization of Peoples, a report on the status of the Ordinariate.

XII. For judicial cases, the competent tribunal is that of the Diocese in which one of the parties is domiciled, unless the Ordinariate has constituted its own tribunal, in which case the tribunal of second instance is the one designated by the Ordinariate and approved by the Holy See.

XIII. The Decree establishing an Ordinariate will determine the location of the See and, if appropriate, the principal church.

We desire that our dispositions and norms be valid and effective now and in the future, notwithstanding, should it be necessary, the Apostolic Constitutions and ordinances issued by our predecessors, or any other prescriptions, even those requiring special mention or derogation.

Given in Rome, at St. Peter’s, on November 4, 2009, the Memorial of St. Charles Borromeo

So, there you have it. It is, much as predicted, a very personal offer; and one which I pray will suit those who are so offended by workings of the Holy Spirit through the Church of England that they have to go. If they cross the Tiber, then they will have to properly shake the dust from their feet, leave their buildings and transfer to the See of Rome, whom I commend for being concerned with Souls and not with real estate. The fact that they don’t want to be burdened with those draughty listed buildings and that their concern for the salvation of Souls already saved by baptism and the overarching love of Jesus (for baptism is a portable sacrament, and all the baptised are saved, no matter which Church undertook it) is by the board. This might therefore remove a few people in the pews (who actually care about the matter) and a few more priests (who are usually the ones who feel strongly on the matter), but the majority of the people love God more than they love their ecclesiastical trappings.

There is no space in this offer for the break up of the Parochial System and the people will have to decide whether they value their easy life (and CofE stipend, house and pension) or whether they seek to be martyred for their (chosen and in my mind, improper) cause. This will not be an easy decision. If they make that decision, then by all means go with my blessing. If you choose to stay in the Church of England, however, then I call upon you to accept the whole deal: it is now time as a result of this to rescind the Act of Synod and the Resolutions structure, the flying bishops and all that goes with it. Rome gives you a choice. Do not think now that ‘traditionalists’ (hate that word, for in a very real sense, I am ‘traditional’) can have their cake and eat it, do not think the Church of England can be held to ransom, or that ungracious treatment of Brothers and Sisters in Christ can be sustained: if you can’t behave in the Church of England then you have a new home, and all that goes with it. Are you strong enough for that?

Some are strong enough for that. I salute their faith and their integrity. If you make that choice you do so with my blessing. If you just want to stay behind and remain bitter and twisted, then you might lose my respect.

I remain a loyal Anglican Catholic. I hold the sacramental tradition of our Church (which has never been lost since the Reformation, although it might have been sublimated at times) as a key to Salvation through Jesus Christ.  The Church of England remains. Praise God.

Welcome

God is here. Make yourselves at home. We come together this evening for pray for and with our loved ones. This simple holy communion mass draws us closer to those in heaven and helps us share our burdens between us. Please share in this as fully as you feel able, especially as we come to share the life-giving gifts of Jesus. Everything you need can be found in this booklet. We say together the lines in Bold Type

The Preparation

Jan Struther (1901-1953)

We may make the Sign of the Cross as the priest welcomes and greets the people.

In the name of the Father, X and of the Son, and of the Holy Spirit. Amen.

The Lord be with you.  And also with you.

We say together these words of comfort from Holy Scripture

Just as Jesus died and rose again, so will the Father bring with him those who have died in Jesus. Just as in Adam all men die, so in Christ all will be made alive. (I Thessalonians 4:14; I Corinthians 15:22)

Penitential Rite

The priest invites us to confess our sins. We confess them to God using these words

I confess to Almighty God, and to you, my brothers and sisters, that I have sinned through my own fault, in my thoughts and in my words, in what I have done and in what I have failed to do; and I ask blessed Mary, ever-Virgin, all the Angels and Saints and you my brothers and sisters, to pray for me to the Lord our God.

Lord have mercy                     Lord have mercy

Christ have mercy                   Christ have mercy

Lord have mercy                     Lord have mercy

The priest gives us God’s absolution and we may make the Sign of the Cross to remind ourselves that it is through this that we are freed from our sin

The priest says the Collect  or Opening Prayer, after which we may sit.

Merciful Father,
hear our prayers and console us.
As we renew our faith in your Son,
whom you raised from the dead,
strengthen our hope that all our departed brothers and sisters
will share in his resurrection,
who lives and reigns with you and the Holy Spirit,
one God, for ever and ever. Amen.

Liturgy of the Word

A reading from the book of Wisdom

The souls of the faithful are in the hands of God, and no torment can touch them. To the unenlightened, they appeared to die, their departure was regarded as disaster, their leaving us like annihilation; but they are at peace.

If, as it seemed to us, they suffered punishment, their hope was rich with immortality; slight was their correction, great will their blessings be. God was putting them to the test and has proved them worthy to be with him; he has tested them like gold in a furnace, and accepted them as a perfect burnt offering.

At their time of visitation, they will shine out; as sparks run through the stubble, so will they. They will judge nations, rule over peoples, and the Lord will be their king for ever. Those who trust in him will understand the truth, those who are faithful will live with him in love; for grace and mercy await his holy ones, and he intervenes on behalf of his chosen.

This is the word of the Lord.

Thanks be to God.

Psalm 23

We stand  in preparation for the Gospel. We may make the Sign of the Cross as the Gospel is announced

Alleluia! Alleluia!

I am the way, the truth and the life, says the Lord

No-one comes to the Father, except through me

Alleluia!

The Lord be with you  And also with you.

Hear the Gospel of our Lord Jesus Christ according to John

Glory to you, O Lord.

Jesus said to his disciples: `Do not let your hearts be troubled. Believe in God, believe also in me.

In my Father’s house there are many dwelling-places. If it were not so, would I have told you that I go to prepare a place for you?

And if I go and prepare a place for you, I will come again and will take you to myself, so that where I am, there you may be also. And you know the way to the place where I am going.’

Thomas said to him, `Lord, we do not know where you are going. How can we know the way?’

Jesus said to him, `I am the way, and the truth, and the life. No one comes to the Father except through me.

This is the Gospel of the Lord. Praise to you, O Christ.

Homily

Intercessions

We pray for those we have loved and see no more. As the names of the departed are read (in alphabetical order), you are invited to come forward and light a tealight in their memory.

The prayer for the departed is used to conclude these prayers:

+ Rest eternal grant unto them O Lord

And let light perpetual shine upon them

May they rest in peace

And rise in glory

We join our prayers will all the company of heaven as we salute the Mother of Our Lord:

Hail Mary, full of Grace, the Lord is with thee. Blessed art thou amongst women and blessed is the fruit of thy womb, Jesus.

Holy Mary, Mother of God, pray for us sinners now and at the hour of our death

Peace

The priest introduces the Peace

The peace of the Lord be always with you.

And also with you.

Let us offer one another a sign of peace.

We greet each other in the name of Jesus, with a handshake and a word of peace.

Offertory Hymn

Thomas B Pollock (1836-1896)

Pray, my brothers and sisters, that this our sacrifice may be acceptable to God the almighty Father.

May the Lord accept the sacrifice at your hands, for the praise and glory of his name, for our good and the good of all his Church.

The priest then says the Prayer over the Gifts

The Liturgy of the Eucharist

The Lord be with you.

And also with you.

Lift up your hearts.

We lift them to the Lord.

Let us give thanks to the Lord our God.

It is right to give thanks and praise.

The priest  says the preface.

Father, all-powerful and ever-living God,
we do well always and everywhere to give you thanks
through Jesus Christ our Lord.

In him the world is saved, man is reborn,
and the dead rise again to life.

Through Christ the angels of heaven
offer their prayer of adoration
as they rejoice in your presence for ever.
May our voices be one with theirs
in their triumphant hymn of praise:

We join in the words of the angels:

Holy, holy, holy, Lord, God of power and might,

Heaven and earth are full of your glory. Hosanna in the highest. +Blessed is he who comes in the name of the Lord. Hosanna in the highest.

The priest continues with the Eucharistic prayer.

Father, you are holy indeed, and all creation rightly gives you praise.  All life, all holiness comes from you through your Son, Jesus Christ our Lord, by the working of the Holy Spirit. From age to age you gather a people to yourself, so that from east to west a perfect offering may be made to the glory of your name.

And so, Father, we bring you these gifts. We ask you to make them holy by the power of your Spirit, that they may become the + body and blood of your Son, our Lord Jesus Christ, at whose command we celebrate this Eucharist.

On the night he was betrayed, he took bread and gave you thanks and praise. He broke the bread, gave it to his disciples, and said:

Take this, all of you, and eat it: this is my body which will be given up for you.

When supper was ended, he took the cup. Again he gave you thanks and praise, gave the cup to his disciples, and said:

Take this, all of you, and drink from it: this is the cup of my blood, the blood of the new and everlasting covenant. It will be shed for you and for all so that sins may be forgiven. Do this in memory of me.

Let us proclaim the mystery of faith:

Christ has died: Christ is risen:

Christ will come again.

Father, calling to mind the death your Son endured for our salvation, his glorious resurrection and ascension into heaven, and ready to greet him when he comes again, we offer you in thanksgiving this holy and living sacrifice.

Look with favour on your Church’s offering, and see the Victim whose death has reconciled us to yourself. Grant that we, who are nourished by his body and blood, may be filled with his Holy Spirit, and become one body, one spirit in Christ.

May he make us an everlasting gift to you and enable us to share in the inheritance of your saints, with Mary, the virgin Mother of God; with the apostles, the martyrs, Saint Thomas the Apostle, our Patron and all your saints, on whose constant intercession we rely for help.

Lord, may this sacrifice, which has made our peace with you, advance the peace and salvation of all the world. Strengthen in faith and love your pilgrim Church on earth;  Ian, our commissary bishop…, with the clergy and the entire people your Son has gained for you.

Father, hear the prayers of the family you have gathered here before you. In mercy and love unite all your children wherever they may be.

Remember all the faithful departed we commemorate this day, In Baptism they died with Christ: may they also share his resurrection, when Christ will raise our mortal bodies and make them like his own in glory. There we hope to share in your glory when every tear will be wiped away.

On that day we shall see you, our God, as you are. We shall become like you and praise you for ever through Christ our Lord, from whom all good things come.

Through him, with him, in him, in the unity of the Holy Spirit, all glory and honour is yours, almighty Father forever and ever.

Amen!

The Communion Rite

For thine is the kingdom, the power and the glory,

for ever and ever. Amen.

We break this bread to share in the body of Christ

Though we are many, we are one body, because we all share the one bread

As the bread is broken, all say together:

Lamb of God, you take away the sin of the world:

have mercy on us.

Lamb of God, you take away the sin of the world:

have mercy on us.

Lamb of God, you take away the sin of the world:

grant us peace.

The priest invites us to receive communion:

This is the Lamb of God, who takes away the sins of the world. Blessed are those who are called to his supper.

Lord, I am not worthy to receive you, but only say the word, and I shall be healed.

Communion is distributed. PLEASE come forward to receive the Sacrament. If you would prefer to receive a blessing, please bring this sheet with you to signal this to the Priest.

Hymn

The Dismissal

The priest leads us in a prayer of thanksgiving, then a blessing is said and the Mass ends.

Lord God,
may the death and resurrection of Christ
which we celebrate in this eucharist
bring the departed faithful to the peace of your eternal home.
We ask this in the name of Jesus the Lord. Amen.

The Lord be with you.

And also with you.

Blessing

In his great love,
the God of all consolation gave man the gift of life.
May he bless you with faith
in the resurrection of his Son,
and with the hope of rising to new life. Amen.

To us who are alive
may he grant forgiveness,
and to all who have died
a place of light and peace. Amen.

As you believe that Jesus rose from the dead,
so may you live with him for ever in joy. Amen.

and may almighty God bless you.

The +Father, and the Son, and the Holy Spirit.

Amen.

The Mass is ended, go in peace.

Thanks be to God.

You are invited to join us for a cup of coffee in the Narthex

I was singing in a choir at the weekend, and again witnessed the celebrant offer a warm welcome and invite everyone to come forward for at least a blessing. The congregation was a usual mix of the churched and the non-churched and as usual, the same as happens at my church, virtually no-one from the non-regular part of the congregation came up for even a blessing.

I have been reflecting on this and how it made me feel, and how it always makes me feel. I know it will happen at the All Souls Requiem, and it will make me feel failed.

My reflection is that it is a little like when you offer someone a hand to shake and they turn their nose up at it: a rejection. I try so hard to make the welcome genuine, to emphasise that there are no barriers to this altar:

“Come and Receive
all are welcome at this altar”

says the slide on screen, but I reckon most of these punters have already made up their mind not to engage before they arrived at the church. I am reminded of my parish placement in Newcastle when an Ordinand as I watched a baptism and the absolute determination of the be-tattooed to and be-miniskirted to avoid participating in the Creed or the Lord’s Prayer. To engage with the Church is to show a weakness, and we never show weakness do we?

I will not back down from my welcome. I will try and find new ways of expressing that hospitality which is at the heart of faith. I will continue to believe fervently that the sacrament is there to heal and to reconcile, and whether it blesses, or it is communed, it will not matter, for Christ was present amongst them all, faithful and unfaithful alike.

I just wish that more would take me up on my proferred hand and be blessed at least.

It was a good night – 17 young people came together to watch movies, eat massive amounts of food, play on the big screen Wii and share a good time. Most couldn’t last the whole night, although some managed.

Thanks to the support of Steven and Chris, Emma and Lou we watched 5 films in all:

1. Finding Nemo
2. The Matrix
3. Groundhog Day
4. Chocolat
5. Slumdog Millionaire

We were grateful for the contributions from Basil, Dave, Alison & Tony and Julie who provided a vast quantity of delicious food.

It was not outright or outrageous evangelism. We did not seek to thrust Jesus down their throats, and it was very much the desire of the Sundays group to provide an engagement without that sickly kind of forced-evangelism that makes most youthwork look a bit silly, really. It was, perhaps, a little more subtle than that.

It was interesting to note that although the YEF was conceived as evangelism by young people for young people, they did not have the time (A Levels and GCSEs loom) to really organise it, and they looked to adults to make their vision happen. It can’t really work in the organic way the YEF envision it when young people have to do the leg work themselves.

Did they leave with souls saved? Probably not. I apologise to those who only expect these things to be spun as outrageous success, but this was not intended to make little Christians. It was aimed at pointing towards something greater, to share stories and to begin a journey of faith which might well take these young people a lifetime to complete. God is the missioner, we are his tools.

A thoroughly good time was had by all. God be praised! It was worth going without sleep. Pray that it will spark something in the hearts of these young people.

(no pictures because of consent issues, sorry – you’ll just have to imagine beanbags, big screen and a thick coating of popcorn on the Nave floor!)

I know that “we welcome it. bring it on” might send shivers down the spine of the more liturgically precious, but the context of this blessing is at the end of tomorrow night’s all-night youth event. It needs to speak in the language of them not of the church. If we are sending these young people out into the blearly-eyed world on a saturday morning, then it needs to be in their context. Bring it on.

Keep praying. Not a lot of consent forms at the moment. Pray for last minute rush.

Numbers are starting to pick up. Naturally the need to obtain parental consent has been a bit of a barrier, but you can’t undertake this kind of work without it. Need to keep praying for it. This isn’t for Churched young people at all, although organised by my older youth group all of whom have a wonderful grasp of faith. Anything could happen.

Call To Worship. New sunrise added. I think this one works.

Throughout the night and interspersing the films there will be small Blesséd-y bits of alt.worship, culminating in a blessing and dismissal. Food throughout the night generously provided by the parish, and a healthy breakfast donated kindly by the local Co-Op (thank you). Pray. Pray hard.

MP for Gosport: Peter Viggers

A series of videos have appeared on the web this week taking the mickey out of the ridiculous claims some British Members of Parliament have made on their expense accounts, after Boing Boing and others campaigned to have details of MPs expenses released back in January.

If you’re not from the UK and you’re wondering why they feature ducks a lot, read this.

The videos are directed by John Lloyd (the man behind British comedy classics like Blackadder and Spitting Image) and they’ve been made to support the Open Up! campaign for Parliamentary Reform. Watch the videos, and if you’re based in the UK, you can sign the petition calling for change.

with grateful thanks to Luke Coppen for pulling most of the information together

Firstly, the news itself, the quotes and the reactions:

This morning the Vatican has unveiled the mechanism by which traditionalist Anglicans can be received as a group into the Catholic Church.

The provision is much more far-reaching than previously expected. Rather than creating a personal prelaturefor the Traditional Anglican Communion, along the lines of Opus Dei, the Pope has decided to establish “personal ordinariates”, along the lines of military ordinariates, which could potentially serve all former Anglicans, both clergy and lay.

Disaffected Anglicans must now approach the Holy See, expressing their desire to take up the provision. The Holy See will then contact the local bishops’ conference to discuss whether it is possible to create the personal ordinariate.

Referring to an Apostolic Constitution to be released shortly in Rome, Cardinal Levada, prefect of the Congregation for the Doctrine of the Faith, outlined the process that will allow former Anglicans to enter full communion corporately while retaining elements of the Anglican tradition.

The CDF said:

In this Apostolic Constitution the Holy Father has introduced a canonical structure that provides for such corporate reunion by establishing Personal Ordinariates, which will allow former Anglicans to enter full communion with the Catholic Church while preserving elements of the distinctive Anglican spiritual and liturgical patrimony. Under the terms of the Apostolic Constitution, pastoral oversight and guidance will be provided for groups of former Anglicans through a Personal Ordinariate, whose Ordinary will usually be appointed from among former Anglican clergy.

The forthcoming Apostolic Constitution provides a reasonable and even necessary response to a world-wide phenomenon, by offering a single canonical model for the universal Church which is adaptable to various local situations and equitable to former Anglicans in its universal application. It provides for the ordination as Catholic priests of married former Anglican clergy. Historical and ecumenical reasons preclude the ordination of married men as bishops in both the Catholic and Orthodox Churches. The Constitution therefore stipulates that the Ordinary can be either a priest or an unmarried bishop. The seminarians in the Ordinariate are to be prepared alongside other Catholic seminarians, though the Ordinariate may establish a house of formation to address the particular needs of formation in the Anglican patrimony. In this way, the Apostolic Constitution seeks to balance on the one hand the concern to preserve the worthy Anglican liturgical and spiritual patrimony and, on the other hand, the concern that these groups and their clergy will be integrated into the Catholic Church…

The provision of this new structure is consistent with the commitment to ecumenical dialogue, which continues to be a priority for the Catholic Church, particularly through the efforts of the Pontifical Council for the Promotion of Christian Unity.

In London, the Archbishop of Canterbury, Dr Rowan Williams, and Archbishop Vincent Nichols of Westminster issued a joint statement on the move.

It said:

Today’s announcement of the Apostolic Constitution is a response by Pope Benedict XVI to a number of requests over the past few years to the Holy See from groups of Anglicans who wish to enter into full visible communion with the Roman Catholic Church, and are willing to declare that they share a common Catholic faith and accept the Petrine ministry as willed by Christ for his Church.

Pope Benedict XVI has approved, within the Apostolic Constitution, a canonical structure that provides for Personal Ordinariates, which will allow former Anglicans to enter full communion with the Catholic Church while preserving elements of distinctive Anglican spiritual patrimony.

The announcement of this Apostolic Constitution brings to an end a period of uncertainty for such groups who have nurtured hopes of new ways of embracing unity with the Catholic Church. It will now be up to those who have made requests to the Holy See to respond to the Apostolic Constitution.

The Apostolic Constitution is further recognition of the substantial overlap in faith, doctrine and spirituality between the Catholic Church and the Anglican tradition. Without the dialogues of the past forty years, this recognition would not have been possible, nor would hopes for full visible unity have been nurtured. In this sense, this Apostolic Constitution is one consequence of ecumenical dialogue between the Catholic Church and the Anglican Communion.

The on-going official dialogue between the Catholic Church and the Anglican Communion provides the basis for our continuing cooperation. The Anglican Roman Catholic International Commission (ARCIC) and International Anglican Roman Catholic Commission for Unity and Mission (IARCCUM) agreements make clear the path we will follow together.

With God’s grace and prayer we are determined that our on-going mutual commitment and consultation on these and other matters should continue to be strengthened. Locally, in the spirit of IARCCUM, we look forward to building on the pattern of shared meetings between the Catholic Bishops Conference of England and Wales and the Church of England’s House of Bishops with a focus on our common mission. Joint days of reflection and prayer were begun in Leeds in 2006 and continued in Lambeth in 2008, and further meetings are in preparation. This close cooperation will continue as we grow together in unity and mission, in witness to the Gospel in our country, and in the Church at large.

Ruth Gledhill has a copy of a letter Dr Williams has sent to his fellow C of E bishops. He says:

I am sorry that there has been no opportunity to alert you earlier to this; I was informed of the planned announcement at a very late stage, and we await the text of the Apostolic Constitution itself and its code of practice in the coming weeks…

It remains to be seen what use will be made of this provision, since it is now up to those who have made requests to the Holy See to respond to the Apostolic Constitution; but, in the light of recent discussions with senior officials in the Vatican, I can say that this new possibility is in no sense at all intended to undermine existing relations between our two communions or to be an act of proselytism or aggression. It is described as simply a response to specific enquiries from certain Anglican groups and individuals wishing to find their future within the Roman Catholic Church.

Vatican-watcher John Allen says the announcement will have far-reaching implications:

In a move with potentially sweeping implications for relations between the Catholic church and some 80 million Anglicans worldwide, the Vatican has announced the creation of new ecclesiastical structures to absorb disaffected Anglicans wishing to become Catholics. The structures will allow those Anglicans to hold onto their distinctive spiritual practices, including the ordination of married former Anglican clergy as Catholic priests…

According to a Vatican “note” released this morning, married men may serve as priests in the new ordinariates, but they may not be ordained as bishops. The details will be presented in a new apostolic constitution from Pope Benedict XVI, expected to be issued shortly.
The Vatican note described the new “personal ordinariates” as similar to the structures created throughout the world to provide pastoral care for members of the military and their families. The structures are, in effect, non-territorial dioceses, provided over by a bishop and with their own priests and seminarians.

A personal ordinariate is also similar to the canonical status of “personal prelature,” currently held by only one Catholic group: Opus Dei.

The note said the ordinariates will be created in consultation with the national bishops’ conference of a given country.

Bishop John Broadhurst and Fr Geoffrey Kirk of Forward in Faith UK, an Anglican grouping opposed to women priests and bishops, say:

It has been the frequently expressed hope and fervent desire of Anglican Catholics to be enabled by some means to enter into full communion with the See of Peter whilst retaining in its integrity every aspect of their Anglican inheritance which is not at variance with the teaching of the Catholic Church.

We rejoice that the Holy Father intends now to set up structures within the Church which respond to this heartfelt longing. Forward in Faith has always been committed to seeking unity in truth and so warmly welcomes these initiatives as a decisive moment in the history of the Catholic Movement in the Church of England. Ut unum sint!

My reflection:

This has a number of implications, for the Roman Church, for those who wish to leave the Anglican Church and for the body of Christ. For the latter and the widest possible interpretation, this is a very good thing: those unhappy with the ordination of women, or homosexuals or anything else really, can have a get-out-of-jail card which gives them a spiritual home within the body of Christ and removes their root of disaffection. If we can see that the body of Christ is more important, agree to disagree and move together/alongside each other towards Christ and towards the proclamation of the Gospel, then unity will have been done a service. For Christian Unity is not conditional on homogenity.

I pray that those whom cradle-catholics often refer to as “plastic catholics” (which betrays a good deal of gracelessness in it) will find a free expression of their catholic (small ‘c’) faith, and that they do not find that suddenly, the grass is not quite as green as it might appear. Authority means something in the Roman Church, and despite the creation of quasi-Anglican structures, this means traditional bishops and you will do what you are told. Many will be happy to accept that, but some: especially clergy may find that difficult. We who hold an Anglican freehold have an unprecedented degree of autonomy which Roman Clergy simply do not have. Now from my reading of today’s outline documents, the opening of this gateway is at a personal level, and not a structural one. The structure of the Anglican Church remains intact, and this is not an opportunity for Churches to start behaving like the dissident TEC churches, grabbing the buildings and the silver and trying to cross the Tiber with them. It seems to me to imply that they must seek a personal oversight from Rome, an absorption into the Roman structure and this means that the parochial structure will have to be supported further by the (larger rump of) the remaining Anglican priests like me. This might mean more work.

By all means, if it means that the hugely rich devotional societies (like the CBS and SoM) want to move, take their cash with them then that is fine. If it means that Forward in Faith can have someone else to kick against then fine. If it means that Clergy can move to Rome and take their pensions entitlement with them, then again that is good. If it means that holes start appearing in the parochial structure because (names plucked at random) Paulsgrove or the whole of the Chichester Diocese march towards Rome, then this will be a very bad thing indeed for the Anglican duty of care, the cure of souls that it seeks to provide and which regardless of what the non-conformists or the Romans say, is unique: for Anglicanism is not a Congregationalist Church and is there as a beacon for the whole community, regardless of whether they want it or not.

It will probably also mean that the village of Walsingham will see some drastic changes; because not every pilgrim is destined for Rome with this announcement. I have been thinking about this for a few weeks, but it is difficult to express. As a progressive Catholic, I consider the place of Walsingham to be holy ground: the Anglican Shrine is only a part of that holiness, and if it chooses (as a structure and a building outside the parochial framework it is perfectly entitled) to Pope, then it will not and should not prevent those who wish to see women’s ministry exercised at Walsingham from finding another space within that holy village. Does this mean building a progressive Shrine? Perhaps. After all, the Anglican Shrine is built across the road from the Friary that housed the original, and the Anglican Shrine creates perfectly lovely sacred spaces out of barns and outhouses. There must be somewhere (maybe outside of the Anglican Shrine) that an altar might be set up, where women and men can concelebrate. It might not be as beautifully provided, or generously endowed (as SCP and AffCaff have only a miniscule amount of resources compared to SSC, CBS and SoM) but it will still be as much a part of England’s Nazareth as the Orthodox Churches. I believe the Shrine knows that the ‘traditionalists’ (such an inappropriate word, for I am more traditional than untraditional) are not their only customers and sponsors and that the future of the Shrine lies with progressive parishes (ugh, another inappropriate and ugly word, but we are stuck with these labels and out of convenience only will I use them). I love the Shrine with all my heart, and it is a major part of my spiritual life: I devote much of my energy to the mission and evangelism that is the Children’s and Youth Pilgrimages and promoting the work and witness of the Shrine, but if it moves onto the Left Foot, I will seek to find a space close or alongside where a progressive expression of Anglican worship might be made. I pray that this might not be necessary. I pray hopefully (but not aggressively) that the Anglican Shrine will one day permit me to concelebrate alongside both brothers and sisters in Christ but wish that process to happen organically, and not be forced upon those for whom there must be a lot of prayer and consideration in the months and (maybe) years to come.

I pray that whatever happens, our unity as sacramentally-focused Christians will be paramount and we avoid the hurt and unpleasantness associated with schism. It should not be played out as a schism, as a poaching or proselytising or a kicking-out, but as a mechanism for those with an integrity different to mine to find a proper spiritual home. It should make the deliberations of the committee and the General Synod on the Consecration of Women Bishops a little more straightforward: accommodations which were voted out  need not be reinserted and the Church of England need not be held to ransom by those who demand all kinds of accommodation with no intention of staying. This, at the end, might be a very very good thing.

I might lose a number of good friends from the Church of England in this process, which will make me sad, and I will lose a number of people who have been unnecessarily unpleasant to me since my time at college, which will make me less sad. If we maintain a unity as members of the body of Christ, then all will be well. Amen and Amen.

Text: Mark 10:35-45

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

“God did not call you to be served, but to be servants.”

Today’s gospel reading provides a remarkable contrast between being served and being a servant. In this reading we hear the story of two of Jesus’ disciples, James and John, who make the request to Jesus to receive a position of prominence in the Kingdom: “Let one of us sit at your right, and one at your left in Glory” they ask of Jesus.

The disciples’ impudence and lack of understanding is beyond belief. How could two people who are so close to Jesus miss the boat so completely? Did they forget the encounter with the rich man that occurred just before their request? Or the encounter with the little children? And have they not heard Jesus’ own prediction of what was soon to happen to him? In light of all of this, their request is truly astounding.

And it angers their fellow disciples. But what seems to anger the other disciples is not so much that James and John have misunderstood Jesus’ teachings – which could perhaps be justified – but that James and John went to Jesus requesting a place of power ahead of the rest of them.

The other disciples do not seem to be acting out of righteous indignation; rather, it appears that they are jealous. And Jesus’ loving response to them all is to take the opportunity to contrast earthly greatness with divine greatness. Earthly greatness is defined as having power over, whereas divine greatness is defined as being servant to.

Today, there are examples all around us of the secular quest for greatness and its often accompanying spectacular fall. The Credit Crunch has been a huge example of how secular notions of power, wealth and greatness are so flimsy, so fragile, so built out of a ‘confidence’ that has no true foundation. The wealth that as Jesus says will corrupt and decay.

In contrast to worldly greatness, to be great in God’s eyes is to be a servant modeled after Jesus’ own life of service. For many listeners, the story of James and John is disconcerting because if James and John, who knew Jesus personally, couldn’t incorporate his teachings into their lives, how on earth are we to do so?

These stories are a reminder for many of us that, try as we might, all too often our actions are more reflective of motivations of the secular world than the divine.

So how do we become better servants?

One way is by making sure that the motivation for our service is love. Eighteenth-century Archbishop of Canterbury Thomas Secker said, “God has three sorts of servants in the world: some are slaves, and serve Him from fear; others are hirelings, and serve for wages; and the last are sons [and daughters], who serve because they love.”

In the week ahead, as you seek to serve God, check your motivation. Divine servanthood is always motivated by love.

Another way to become better servants is by being mindful of who it is that calls us to serve. We should remember that in all things we serve God, and God alone. By becoming more aware of God’s presence in everyday life, we can strive to understand that all we do is somehow of God. With this approach, even the most mundane tasks that might not usually be associated with our spiritual lives can be viewed as service.

Yet another way to become better servants is by ensuring that our church is a “servant church.” Theologian Karl Barth discusses such churches in his book Dogmatics in Outline. Barth describes the living church as one that:

“proclaims the Gospel to every creature. The Church runs like a herald to deliver the message. It is not a snail that carries its little house on its back and is so well off in it that only now and then it sticks out its feelers and then thinks that the claim of publicity has been satisfied. No, the Church lives by its commission as herald. Where the Church is living, it must ask itself whether it is serving this commission or whether it is a purpose in itself.”

Is this parish a living servant church? Does it have a clear understanding that it exists in service to Jesus? Do all actions stem from Jesus’ commission to proclaim the gospel? Does our worship, community outreach, and missional activities all have the possibility to transform those they touch? If not, then how can we make it so, for, after all, the mission of the church is the mission of Jesus Christ. We are a missional church and we must be a beacon in this place motivated – each and every one of us – to mission, evangelism and the spread of the Gospel in practical, prayerful ways.

The story of James and John is disconcerting because even the most pious listeners can see a bit of themselves in the story. How many of us are able to truly base our lives and actions on the divine definition of greatness – servanthood?

Fortunately, this story closes with a message of hope. Jesus proclaims that the Son of Man came not to be served but to serve, and to give his life as a ransom for many. Jesus promises us that although we will all fall short, through his death we are redeemed.

And that is the Good News.

Amen
I am indebted to Mother Suzanne E. Watson who suggested the heart of this homily.