|Our Lady of Walsingham|
A Popular English Catholic Devotion Commemorating an Apparition of the Virgin Mary in England
In the April 12, 2017 edition of the National Catholic Register (EWTN's official newspaper), Peter Jesserer Smith published an outstanding article outlining the inside story on the creation of the Personal Ordinariates for former Anglicans. He writes...
Benedict XVI gave a tremendous gift to the English-speaking world in 2009, when he finally realized a dream centuries in the making, and established a permanent canonical home for groups from the Anglican tradition seeking to enter the Catholic Church with the apostolic constitution Anglicanorum Coetibus.
Today, the Catholic Church has three Personal Ordinariates — informally known as the “Anglican Ordinariates” — that preserve the Anglican patrimony in their Catholic parishes, communities, and religious orders. These Personal Ordinariates have the only English form of the Roman Missal, promulgated by Pope Francis, called Divine Worship — an actual English form, not an English translation of the Latin Mass — written in traditional, poetic “Prayer Book” English. Each Personal Ordinariate covers a region of the globe (Oceania, the United Kingdom, and North America) and is headed by a bishop or ordinary who falls directly under the jurisdiction of the Congregation for the Doctrine of the Faith.
What's it like? Well, let me tell you. It's very traditional by contemporary Catholic standards. Mass is commonly celebrated with the priest facing the altar together with the congregation (ad orientem). Communion is typically served on the tongue while kneeling. Sometimes the method of intinction is used, where the priest dips the host into the precious blood before placing it on the communicant's tongue. The gospel reading is done in the centre aisle amongst the congregation. The prayers are a little different. The responses are a little different. Most importantly, all of it (prayers and responses) are done in Sacred English (thee, thou, thy, etc.)
Divine Worship Mass - Celebrated by Bishop Lopes - Oct. 23rd, 2016
This is now an official form of the Roman Rite, on par with other forms, such as the Tridentine and Novus Ordo, commonly called the Extraordinary and Ordinary forms of the Roman Rite. Thus Divine Worship is a third form, which is distinctively English. Whereas the vernacular translation of the Novus Ordo mass is just that -- a translation of a Latin text -- in contrast Divine Worship is a Vatican approved English text in and of itself. Smith continues...
The CDF’s guarantee means the faithful of the Church, from now until Christ returns in glory, understand that the Anglican patrimony (and what in the Ordinariate is a truly restored English Catholic heritage that runs through the Anglican tradition all the way back to St. Augustine at Kent) is not just a treasure for the Personal Ordinariate, but is a treasure that belongs to “the whole Church.”
Our Father, who art in heaven,
hallowed be thy name;
thy kingdom come,
thy will be done
on earth as it is in heaven.
Give us this day our daily bread,
and forgive us our trespasses,
as we forgive those who trespass against us;
and lead us not into temptation,
but deliver us from evil.
Take note of the Sacred English words "art" and "thy." It's exactly the same in Divine Worship. How very interesting that Rome saw fit to translate the Lord's Prayer into Sacred English, even in the 1970s vernacular translation that uses Common English (or "modern" English). I mean, think about it. The words "art" and "thy" appear nowhere else in the English vernacular Novus Ordo mass. They only appear in this prayer, and that's because it's an appeal to our linguistic history and heritage -- our Anglican Patrimony. English-speaking Catholics have been using Sacred English for this prayer, straight out of the Anglican prayerbooks, officially in the mass, ever since the vernacular English translation was commissioned in the 1970s.
However, it's been going on a lot longer than that -- unofficially. Pick up just about any copy of the Daily Roman Missal 1962 and what you'll find is the old Tridentine mass officially in Latin on one side of the page, translated unofficially into Sacred English (not Common English) on the other side of the page. For decades prior to the Novus Ordo mass, English-speaking (Anglophone) Catholics learnt the "Our Father," "Hail Mary," and "Glory Be," and scores of other prayers in Sacred English. The same is true of the first English translations of the Catholic Bible. I'm speaking specifically of the Douay-Rheims Bible, which is entirely in Sacred English, just like the Anglican King James Version. In fact all English Bibles, produced in previous centuries, used some variation of Sacred English, commonly found in Anglican prayer books, because that was THE standard for all English religious text. Every English-speaker knows this deep down inside. Sacred English is the language of poetry, music and theatre. It always has been. It is our most treasured vernacular, because it represents the highest and most precise diction the language has to offer. We offer God only our best, and that is why it's called Sacred English, or as the Anglicans sometimes say "Prayerbook English." (Read more about Sacred English Here.) We can see, however, by the abundance of Sacred English used in unofficial liturgical translations, Scripture and prayers, prior to 1970, that the Catholic Church has already been in the business of preserving some aspects of the Anglican Patrimony for a very long time. Perhaps there has always been a recognition by Rome that there is something there. There is something about Sacred English, as exemplified by the Anglican Patrimony, that is worth preserving, and so Anglophone Catholics have been preserving some aspect of it all along.
With the creation of the Novus Ordo liturgy in 1970, it was only natural for Rome to translate it into the most common and popular vernacular. That is, after all, the primary purpose of the Novus Ordo translations, to bring the liturgy of the mass into the common tongue. Thus it was translated into Common English (or what many mistakenly refer to as "modern English"). Yet even then, a nod to the Anglican Patrimony was given with the Sacred English translation of the "Our Father." Every single English-speaking Catholic gives that same nod when the "Our Father" is recited (or chanted) during mass. And this is where Smith's article hits a home run...
But rather importantly, as the bishop pointed out, the CDF stands as the guarantee that the liturgical traditions of the Personal Ordinariates are fully Catholic in every sense of the word. No one can say otherwise, or tell lifelong Catholics that the spiritual patrimony of the Personal Ordinariates is not for them, because the CDF stands behind it. Any Catholic who wishes to adopt this spiritual patrimony knows its Catholicity comes guaranteed by Rome.
Any Catholic may adopt this spiritual patrimony -- ANY Catholic. Stop. Let that sink in.
"No one can say otherwise, or tell lifelong Catholics that the spiritual patrimony of the Personal Ordinariates is not for them."
ANY Catholic may adopt the spirituality of the Anglican Patrimony as guaranteed by Rome. Presumably, it would be mostly English-speaking (Anglophone) Catholics who would be most drawn to it, but by no means is it just limited to them. ANY CATHOLIC may adopt the spirituality of the Anglican Patrimony -- any Catholic.
Are you Catholic? If yes, you may adopt the spirituality of the Anglican Patrimony as guaranteed by Rome. That's the only prerequisite. Are you Catholic? If the answer is yes, you qualify to adopt the Anglican Patrimony as your own personal spirituality.
Now, to be clear, that does not mean any Catholic qualifies to become a member of the Ordinariates. Membership in the ordinariates is a different matter of episcopal jurisdiction, governed by specific rules set down in Anglicanorum Coetibus, decrees from the pope, and the oversight of the Vatican CDF. So membership in the Ordinariate is a different matter. One must qualify, and to learn what those qualifications are, one must take a look at the rules here.
Still, one does not need to be a member of a certain episcopal jurisdiction (the Ordinariate) in order to personally adopt the authentic Catholic spirituality of the Anglican Patrimony. ANY Catholic may adopt the spirituality of the Anglican Patrimony, and do the following, regardless of Ordinariate membership...
- Pray using Sacred English (thee, thou, thy, etc.)
- Use prayer books and devotionals derived from the Anglican Patrimony.
- Pray the Daily Office (see here).
- Fellowship with Ordinariate Catholics.
- Join the Anglicanorum Coetibus Society.
- Join an Ordinariate parish (find one here, here or here)
Yes, Ordinariate parish membership is open even to non-Ordinariate members. In other words, it is possible (even fairly common in some places) for Roman Catholics, who do not qualify for Ordinariate membership, to nevertheless adopt the total spirituality of the Anglican Patrimony, even to the point of joining an Ordinariate parish. It happens all the time.
Regardless of whatever continent you're on, membership in the Anglicanorum Coetibus Society (ACS) is open to EVERYONE, and this makes a very suitable alternative for Roman Catholics who love the Anglican Patrimony, but for whatever reason, do not qualify to be part of an Ordinariate jurisdiction. It connects Catholics to the life of the Anglican Patrimony on all three continents by way of a public blog, an ongoing journal, as well as access to occasional events and special materials. The ACS has more exciting things on the way. So whether you're a member of one of the three ordinariates, or even if you don't qualify to be a member, consider membership in the Anglicanorum Coetibus Society (ACS),
You see, up until now, the type of Catholicism we have seen in North America is heavily influenced by Irish, Italian and Latino immigrants. There is a small French influence as well, but that's mostly limited to Canada. In the U.K., Catholicism has been heavily influence by the Irish. All this is well and good, and I would never dream to knock any of these fine traditions. They are lovely in themselves. In fact, I have a particular fondness toward Latino Catholicism, having been surrounded by it as a child in Southern California. However, there has been something big missing in the English-speaking (Anglophone) world for a long time. It's sort of like a great big hole in the Anglophone world. It's something that once was, but has been gone for a very long time.
What we have now in the restored Anglican Patrimony, guaranteed by Rome, is the rebirth of something very old -- English Catholicism. It seems new because we haven't seen it in a very long time. In fact, it hasn't existed in a unified state since the 16th century. It has, up until now, existed only in a fractured state, between High Church Anglicanism and Recusant English Roman Catholicism. So there is nobody alive today who remembers it in a singular unified state, as exists now in the restored Anglican Patrimony embodied in Divine Worship. Nevertheless, Rome has guaranteed it, and former Anglicans (now Catholics) attest to it as well. What we have here is a form of Catholic spirituality that is specifically geared toward English-speaking (Anglophone) people, which should be especially appealing to those living in North America, the U.K., and Oceania. Obviously, this form of spirituality is not for everyone, but if you're an English-speaking Catholic, at least take some time to learn your spiritual history and heritage. Rediscover English Catholicism!
*** Edits in grey, made for clarity. Hat tip to Mark C. in comment below.
*** Edits in grey, made for clarity. Hat tip to Mark C. in comment below.
Shane Schaetzel is an author of Catholic books, and columnist for Christian print magazines and online publications. He is a freelance writer and the creator of 'CatholicInTheOzarks.com -- Apologetics and random musings from a Catholic in the Bible Belt.'
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