Pope Benedict XVI’s offer of an enclave for disaffected Anglican traditionalists has been taken up by Forward in Faith-Australia (FiFA), which has voted to begin work on creating a “Personal Ordinariate” for Australia.

On Feb 13, a special general meeting for the members of the Anglo-Catholic group held at All Saints Kooyong in Melbourne unanimously adopted four resolutions backing the move to Rome.

It empowered its National Council “to foster by every means the establishing of an Ordinariate in Australia”; welcomed the appoint of the Roman Catholic Auxiliary Bishop of Melbourne Peter Elliott as the Australian Catholic Bishops Conference’s envoy, endorsed the formation of a working group to “set in train the processes necessary” to establish the Ordinariate; and invited Catholic minded Anglicans to join them in their quest for corporate reunion with Rome.

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The service was conducted by Father Eric Bergman, a Yale Divinity School-educated former Episcopal clergyman who was ordained a Catholic priest in 2007. Father Bergman stresses that this is not an overture to effete Episcopalians who are angry about changes in their church and want to sneak into the Catholic Church bringing nothing more than their pretty music. Being “angry about Gene Robinson,” he says of the openly homosexual bishop of New Hampshire, isn’t enough reason to become a Catholic. There must be a real conversion to the tenets of Catholicism.

Father Bergman says he began his journey to the Catholic Church by thinking about something that has taken many liberal Catholics out of the church: contraception. He regards Anglicanism’s 1930 embrace of contraception as a mistake: “Out of that came a confusion about the roles of men and women, a theology of androgyny,” he says.

Father Bergman and his wife, Kristina, have six children. They and more than 60 members of his Episcopal parish came into the Catholic Church in 2005. He is now chaplain of the St. Thomas More Society in Scranton, Pa., which seeks to establish Anglican Use parishes.

Naturally, many liberal Catholics are less than thrilled at the prospect of stodgy former Episcopalians importing traditional opinions along with their non-Catholic thou’s and thy’s. In a Nov. 23, 2009, story “Where Hype Meets Reality,” the liberal National Catholic Reporter pooh-poohed the idea of large numbers of Anglicans coming in under the pope’s new rules.

But Father Bergman not only predicts a mass movement toward Rome. He believes Anglican Use may mark the beginning of the end of the Reformation.

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The congregation at one of the oldest Anglican churches in Leicester is considering converting to Catholicism.

About 50 members of St Mary de Castro’s congregation met Catholic leaders yesterday to discuss the move.

It followed the Pope’s invitation last year to disaffected Anglicans, who feel their Church has become too liberal, to convert to Roman Catholicism.

Pope Benedict XVI’s decree would allow traditionalist Anglicans to accept all Roman Catholic doctrine and teachings while maintaining aspects of the Anglican tradition.

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On Monday, Anglo-Catholics across England will be holding a day of prayer to help their bishops, clergy and laity decide how to respond to the Pope’s provision of a self-governing Ordinariate for former Anglicans.

Many members of our Church will be praying with them; in Oxford, Anglicans are joining the members of the Oratory for a Holy Hour in front of the Blessed Sacrament.

There is a lot to pray about, and a lot to pray for. Anglo-Catholics interested in the Holy Father’s offer will be praying for gifts of discernment not only for themselves but for their fellow Anglican Catholics and Catholic Anglicans. (The two terms are not quite interchangeable, which gives you some idea of the complexity of the situation.)

But I’m guessing that top of the list of requests to the Almighty will be for the Catholic Church, in consultation with the Anglo-Catholic leaders, to get it right.

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Although the 1995 encyclical “Ut Unum Sint” by Pope John Paul II helped with Catholic-Orthodox relations, more progress could be made with a nudge from the man currently occupying the chair of Peter, according to an Orthodox bishop who has been part of Catholic-Orthodox dialogues for more than a decade.

“Ut Unum Sint” “was certainly helpful,” said Metropolitan Kallistos. “As an Orthodox, I was surprised and moved at Pope John Paul II when he openly asked for the help of others to understand his role and his primacy as bishop of Rome to the universal church.”

The retired British-born Greek Orthodox metropolitan, raised an Anglican, spent much of his ministry teaching at Oxford University.

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By a unanimous vote, the Anglo-Catholic group Forward in Faith Australia has established a working party guided by a Catholic bishop to explore how its followers can convert to Roman Catholicism.

The group, which also has members in Britain and the United States, is believed to be the first within the Anglican Church to accept Pope Benedict XVI’s offer to create an Anglican Ordinariate, the Daily Telegraph reports.

The Ordinariate, a form of ecclesiastical jurisdiction, will enable Anglicans to enter full communion with the Catholic Church while retaining parts of their spiritual heritage.

Bishop David Robarts, chairman of Forward in Faith Australia (FIFA), said members felt excluded by the Anglican Church in Australia, which had not provided them with a bishop to represent their views on homosexuality and women bishops.

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The former assistant Bishop of Newcastle, Paul Richardson, has been received into full communion with the Holy See, I am pleased to reveal. Richardson ”“ also a former Anglican bishop in Papua New Guinea and diocesan bishop of Wangaratta in Australia ”“ was received into the Church at the chaplaincy at Durham University last month.

He tells me that his conversion is not the product of recent controversies. “I would have become a Catholic even if the Church of England wasn’t ordaining women bishops,” he says. “In a sense I feel it’s what I’ve always been, so this is like coming home.”

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Somebody has leaked to the Guardian a sensitive email from the Rt Rev Andrew Burnham, “flying” Bishop of Ebbsfleet, to Bishop Peter Elliott of Melbourne, the Catholic auxiliary bishop in charge of implementing Anglicanorum coetibus in Australia.

In it, Bishop Burnham ”“ an outstanding and inspiring Anglo-Catholic leader ”“ confirms what we’ve all long suspected: that there are forces in the Catholic Bishops’ Conference of England and Wales who hate the Pope’s plan and want Anglicans to stay Anglican. Or, as he puts it, “who think that Anglicans are best off doing what they are presently doing”.

Bishop Burnham will be embarrassed by this leak, which reveals that in order to make sure that the Ordinariate project is not “smothered” he has been talking privately to Mgr Patrick Burke at the CDF (another great priest, by the way). He’s also a bit disobliging about Archbishop Hepworth of the Traditional Anglican Communion.

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Forward in Faith Australia, part of the Anglo-Catholic group that also has members in Britain and America, is setting up a working party guided by a Catholic bishop to work out how its followers can cross over to Rome.

It is believed to be the first group within the Anglican church to accept Pope Benedict XVI’s unprecedented offer for disaffected members of the Communion to convert en masse while retaining parts of their spiritual heritage.

So far only the Traditional Anglican Communion, which has already broken away from the 70 million-strong Anglican Communion, has declared that its members will become Catholics under the Apostolic Constitution.

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The Methodist Church is prepared to be absorbed by the Church of England if that is the price of unity, Britain’s most senior Methodist said yesterday.

The Rev David Gamble, president of the Methodist Conference, told the General Synod of the Church of England, meeting at Church House, Westminster: “We are prepared to go out of existence, not because we are declining or failing in mission, but for the sake of mission.” Methodists were “prepared to be changed and even to cease having a separate existence as a Church” if that served the needs of the Kingdom of God.

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When the Vatican announced its new canonical structure that will allow Anglicans to enter en masse into the Holy Catholic Church, clerical ecumenists on both sides of the fence scrambled to make sense of Pope Benedict XVI’s monumental gesture on their own terms. Ecumenical dialogue partners Vincent Nichols, the Catholic archbishop of Westminster, and Rowan Williams, the Anglican archbishop of Canterbury, the de facto leader of worldwide Anglicanism, in a joint press release, described the impending publication of the apostolic constitution that would formalize the new structure as “further recognition of the substantial overlap in faith, doctrine and spirituality between the Catholic Church and the Anglican tradition.”

It is true that there is significant overlap in many areas ”” the Anglican Communion, after all, split off from the Catholic Church in the 1500s but retained a greater sense of Catholicity than the other Protestant sects that developed out of the Reformation on the Continent. But the practical effect of the Pope’s apostolic constitution, Anglicanorum Coetibus (“Groups of Anglicans,” released by the Congregation for the Doctrine of the Faith on Nov. 9, complete with complementary norms), has been to crystallize the significant differences between modern Anglicanism and Holy Mother Church.

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1) Some of you insist this provision is not for England. Then why did the Pope specifically request the English hierarchy to welcome us, stating that we have something to offer as well as receive?

2) Might this distinct gift we bring with us be the reason for not simply being subsumed into the larger body? Certainly my church would offer a very distinct Eastward facing, biretta-wearing Solemn Mass which is very different to the modern rite at the other end of town.

3) Many of us have not already come accross because we were tending to our flock. I could never have individually converted as it felt like an act of escape. This however feels like an act of exodus which allows me to prepare the people and bring them with me, should we decide to accept the offer. That is tremendously exciting but also very, very scary. Rejection on the other side would be hugely damaging ”“please welcome us. We have not been loved for a very long time and may need some TLC and patience.

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Archbishop Sentamu: “If people genuinely realise that they want to be Roman Catholic, they should convert properly, and go through catechesis and be made proper Catholics. This kind of creation [the Apostolic Constitution] — well, all I can say is, we wish them every blessing and may the Lord encourage them. But as far as I am concerned, if I was really, genuinely wanting to convert, I wouldn’t go into an Ordinariate. I would actually go into catechesis and become a truly converted Roman Catholic and be accepted.”

William Crawley: “So those Anglicans who take advantage of the Apostolic Constitution, you’re saying, would not be ‘proper Catholics’?”

Archbishop Sentamu: “Well, I mean, I’d be very surprised –”

William Crawley: “What would they be if they are not ‘proper Catholics’?”

Archbishop Sentamu: “They would be what they are: an Ordinariate of the Vatican.”

I highly recommend you follow the audio link and listen to the whole interview.

The meeting with [Rowan] Williams, leader of the world Anglican Communion, was the first major meeting for the ELCA delegation.
Williams greeted the ELCA delegation briefly after meeting with Hanson.

[Mark S.] Hanson told the ELCA News Service that the discussion of strengthening Anglican Communion relationships focused on existing full communion agreements — in Canada, Europe and the United States. “We talked not only about how this time of ‘reception’ can strengthen the ministries and mission we share, but provide new opportunities for us to be engaged in ways we haven’t even imagined,” Hanson said.

The two world church leaders discussed how both communions can focus on “the pressing issues of the world in which God has placed us,” said Hanson. He said the two agreed there is an urgent need for the United Nations and the U.S. and British governments to find a solution to the conflict in Sudan. The two also discussed commitment and concern for Palestinian Christians, and support for the Council for Religious Institutions in the Holy Land, for Lutheran and Anglican churches in the region and for dialogue with religious leaders in Israel.

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Patriarch Kirill of Moscow and All Russia is affirming that the Russian Orthodox Church and the Catholic Church stand together on many current social issues.

The Russian Orthodox leader stated this Tuesday while addressing a bishops’ meeting of his Church in Moscow’s Christ the Savior Cathedral, Interfax reported.

He observed: “We [together with the Roman Catholic Church] have similar positions on many problems facing Christians in the modern world. They include aggressive secularization, globalization, and the erosion of the traditional moral principles.

“It should be noted that on these issues Pope Benedict XVI has taken a stance close to the Orthodox one.”

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The Catholic Church and the Church of England continue to have good relations after Benedict XVI has paved the way for Anglicans to become Catholics in groups.

This was affirmed by Archbishop Vincent Nichols of Westminster today when he addressed the Pope on behalf of the bishops of England and Wales in Rome for their five-yearly visit.

Archbishop Nichols characterized the Holy Father’s response to Anglicans who have requested communion with Rome as “generous and paternal.”

And he affirmed that the groundwork of “close cooperation and deepening friendship and communion” between Anglicans and Catholics have “helped us to ensure that the various interpretations of and reactions to ‘Anglicanorum Coetibus’ have not seriously disrupted the relationships between our Ecclesial Communions.”

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We thank you for the leadership you have given, even in recent months, on the questions of our care for the environments of our world: both the natural environment and, crucially, the human ecology necessary for our proper development. These matters are of deep concern to many in our countries, including many young people, who have accepted the invitation, in large numbers, to look closely at ways in which they can live more simply, so that others may simply live.

We thank you, too, for your constant encouragement to us through the initiatives of the Year of St. Paul and the Year for Priests. In our different dioceses we have built on these invitations both in the deeper appreciation of the Word of God and of the gift of the Eucharist. At this time we appreciate your concern for the dignity and reverence with which the Mass is celebrated. This is a central part of the life of every priest and bishop and we are committed to constant effort in this regard. In particular the new translations of the Roman Missal offer us an opportune moment to deepen our appreciation of the Mass. Through catechesis we can renew our reception of the richness of the Church’s faith through the ages which, in faithfulness, is now handed on to us in these texts.

Of particular delicacy for us is the response made by you, Holy Father, to those Anglicans who, from different parts of the world, asked for a pathway to be established by which they could come into the full communion of the Catholic Church bringing with them elements of the Anglican patrimony which fully accord with Catholic faith. Years of close cooperation and deepening friendship and communion with our brothers and sisters in the Church of England have helped us to ensure that the various interpretations of and reactions to ”˜Anglicanorum Coetibus’ have not seriously disrupted the relationships between our Ecclesial Communions. Indeed the commitment to commence a third round of discussions as part of the work of the Anglican Roman Catholic International Commission has reinforced this relationship. We remain ready to explore with those Anglicans in England and Wales who wish to take up your generous and paternal response to their requests the ways forward towards full communion. We ask for your prayers in these important and sensitive matters.

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A joint prayer service for Christian unity will be held at 7 p.m. Tuesday, Feb. 2, at the Roman Catholic Cathedral of the Immaculate Conception.

Bishop Richard Malone, head of the Roman Catholic Diocese of Portland, and Bishop Brian Marsh, spiritual leader of the Traditional Anglican Church in America, Diocese of the Northeast, will preside at the service.

The service is an outgrowth of talks between the Vatican and the Worldwide Traditional Anglican Church.

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On Saturday, though, Williams will receive an honorary doctorate from St. Vladimir’s that will recognize his lesser-known contributions to the study of Orthodox Christian theology. And he will speak not about sexual politics, but about the “Philokalia,” a collection of writings about monastic life that date from the 4th to 15th centuries and are revered by Orthodox Christians.

The 12:30 p.m. lecture is free and open to the public.

“We chose to honor him because of the contributions he has made toward increasing knowledge of Eastern Orthodoxy in the West,” said the Very Rev. John Behr, dean of St. Vladimir’s. “Through his work, he has also asked (the) Eastern Orthodox to continue our own thinking through of our tradition .”

Read it all and you may find a Seminary press release on the event there.

In a surprising departure from protocol, the Queen has sent the Lord Chamberlain, the most senior official of the Royal Household, to see Archbishop Vincent Nichols, leader of the Roman Catholic Church in England and Wales, to discuss Pope Benedict XVI’s offer to Anglicans wanting to convert to Rome en masse.

My source says Her Majesty ”“ who is expected to meet the Pope when he visits Britain this autumn ”“ was “unhappy” about aspects of the scheme as she understood it. So, late last year, she dispatched Lord Peel with a list of questions for the Archbishop. The nature of the questions has not been revealed, but Archbishop’s House confirms that the meeting took place and was “mutually beneficial”.

The Queen ”“ a somewhat “Low Church” Anglican who feels it is her solemn duty to preserve the Protestant identity of the Church of England ”“ appears to have been alarmed by press reports of Pope Benedict’s Apostolic Constitution, Anglicanorum coetibus.

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The Archbishop of Canterbury reflected on Pope John Paul II’s concept of “martyrial ecumenism” on Jan. 25 when he received an award named for a Roman Catholic priest martyred by English Protestants.

America, a magazine published by North American Jesuits, chose Archbishop Rowan Williams as the 2009 recipient of its Campion Award, which honors Christian achievement in literature. The award is named in honor of Edmund Campion, S.J., the magazine’s patron saint. He was martyred by hanging in 1581 after refusing to renounce his Roman Catholic faith. Both the Roman Catholic Church and the Church of England designate feast days for Fr. Campion.

America gave the first Campion Award to Jacques Maritain in 1955. Among its other recipients are Karl Rahner, S.J.; New Testament scholar Raymond E. Brown; novelist Walker Percy; Nigerian novelist Chinua Achebe; and U.S. Sen. Daniel P. Moynihan of New York.

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In an interview with Vatican Radio in Rome, where the archbishop is with other English prelates for their ad limina visit, Archbishop Nichols said, “The reaction to this document is, in a certain sense, measured. There was a strong reaction at first, which was inflated by the media. Now we are in a phase of evaluation, reflection and prayer.”

In order for there to be a “complete assessment of the Pope’s initiative,” the archbishop said, “one must consider the important announcement of the start of the third phase of ARCIC talks, the Anglican Roman Catholic International Commission. In my opinion, the two are related.”

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Yet, many Anglicans will not be embracing the offer.

“The Episcopal Church will be only mildly impacted,” said Father Douglas Grandon, a former Anglican pastor who was ordained a Catholic priest in May 2008 and serves as associate pastor at Sacred Heart in Moline, Ill. “Most of those clergy and bishops have already left who had any Catholic sense. In the U.S., the primary ones who will consider this would be the Anglo-Catholics.”

Some Episcopal pastors and parishes upset with the direction of the national Episcopal Church (it has elected two bishops who are openly homosexual and has given the nod to blessing same-sex unions) have placed themselves under the leadership of more conservative bishops in the U.S., Africa or the Americas. For example, approximately 20 Episcopal parishes in California, Illinois, Pennsylvania, Texas and Canada have left the Episcopal Church to join the Southern Cone of the Americas, an Anglican province in South America.

For those seeking to accept the Vatican’s offer, examples do exist of communities that have already done something similar. Since the implementation of the Pastoral Provision in 1980 ”” which allowed for the Catholic ordination of married Episcopal priests and authorized the establishment of personal Catholic parishes that retained certain Anglican liturgical elements ”” several Anglican-use communities have been created in the United States.

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The bishops of the Traditional Anglican Communion (TAC) are to give the Vatican their answer to the new Anglican provision.

Archbishop John Hepworth, the primate of the Traditional Anglican Communion, a group of Anglican churches which have broken away from the mainstream Anglican Communion, said the bishops would come together at Easter to formulate a response to the Pope’s decree Anglicanorum coetibus.

The Anglican provision allows groups of Anglicans who consider themselves Catholic to enter into full communion with Rome while maintaining aspects of their heritage and identity. The document provides a new canonical provision called a Personal Ordinariate which most resembles the structure of military dioceses.

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Since the 1980 Pastoral Provision just over 100 U.S. Anglican clergy have gone through the process to become Catholic priests, including the most recent – Father John Lipscomb, former Episcopal Bishop of the Diocese of Southwest Florida, who was ordained a Catholic priest in the Diocese of St. Petersburg on December 3, 2009. According to Monsignor D. Hamilton, pastor of Our Lady of Perpetual Help in Lindenhurst, NY, of the total who have taken advantage of the Pastoral Provision since 1980, approximately 15 have died, and another 15 have retired.

“The expectation is that our General Synod will accept the Holy Father’s offer,” said Christian Campbell, Senior Warden of the Cathedral of the Incarnation in Orlando and a member of the Standing Committee of the Anglican Church in America’s Diocese of the Eastern United States. “It is not so much a question of whether or not we desire to avail ourselves of the offer ”“ inasmuch as it is a direct and generous response to our appeal to the Holy See. The question now is how the Apostolic Constitution is to be implemented. We have practical concerns and we are presently working with the Congregation for the Doctrine of the Faith to resolve any outstanding questions.”

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Within the Church of England’s parish churches there are many people who have responded to this openness and generosity of ministry, drawn gently to consider more deeply their need for faith and to find it in a Church that does not immediately ask hard questions or require formal membership as a precondition of receiving its ministry.

There are considerable numbers who have been divorced and later married again, who would not be eligible to receive holy communion in other churches, including those who have become Anglicans for this very reason, having found them­selves excom­municated in their own church community.

Equally, there can be very few who would accept the requirements of Humanae Vitae concerning birth control, or who would consent to private confession as a compulsory requirement of membership.

The Apostolic Constitution has no doubt been designed with generosity of spirit as a response to the expressions of need being received from Anglicans, but Anglicanorum Coetibus is not the Uniate-style solution for which many had hoped ”” a Church with its own jurisdiction and its own rite, capable of maintaining the very identity that enriches our Christian faith as Anglicans.

Those who embrace it must face a hard decision: to leave behind the very things that have sustained them in their Christian pilgrimage thus far, for assimilation into an unknown future in an Ordinariate that is neither Anglican nor fully part of mainstream Roman Catholicism.

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“I would guess that the papal announcement had some impact on the way some people thought and voted on the committee,” concedes Dr Williams. “But actually I don’t think it is a solution. A great many Anglo-Catholics have good reason for not being Roman Catholics. They don’t believe the Pope is infallible. And that’s why they’re still pressing for a solution in Anglican terms, rather than what many of them see as a theologically rather eccentric option on the Roman side.”

Significantly, he still wants formal protection in the Anglican Church for those who can’t accept women priests. I put it to him that ordained women believe that idea has been thrown out. “Well, we’ll see,” he responds. “We’re still halfway through our process.” But whatever the differences with Rome, Dr Williams was anxious to stress that a third round of ecumenical talks, the “Arcic” initiative, for next year was nailed down in Rome. He calls that a “small miracle”.

“I think reports of the death of Arcic have been much exaggerated,” says Dr Williams with a rare laugh. “There are a lot of Roman Catholics who want a chance to talk. They need an ecumenical forum to do that.”

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The Archbishop of Canterbury has rarely been more impressive than in a speech he delivered in Rome just before his meeting with the Pope and just after the Roman Catholic Church had issued its astonishing offer of a home for Anglican Catholics unable to accept women bishops and other innovations. He spoke in characteristically human and erudite fashion of why there could be no going back on the ordination of women.

Just a few days later, he failed to condemn openly the new law to be enacted in Uganda that will condemn a large number of homosexuals to death. Yet when it came to the election as a bishop of a monogamous woman who has been in the same relationship for 21 years he was quick to judge. The problem was that this woman’s relationship is with another woman.

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This decision represents an intransigent embrace of a pattern of life Christians throughout history and the world have rejected as against biblical teaching. It will add further to the Episcopal Church’s incoherent witness and chaotic common life, and it will continue to do damage to the Anglican Communion and her relationship with our ecumenical partners.

–The Rev. Dr. Kendall Harmon is Canon Theologian of the Episcopal Diocese of South Carolina

An Anglican ordination scheduled to take place in a Roman Catholic church in rural Australia was moved at short notice to a Protestant church because the Vatican refused to have women ordained in a Catholic building.

Originally, Catholic Bishop Joseph Grech of the diocese of Sandhurst had given permission for the Anglican bishop of Bendigo, Andrew Curnow, to ordain seven candidates in St Killian’s Catholic Church on 29 November due to the closure of the local Anglican cathedral on safety grounds.

But when it was discovered that four of those to be ordained were women, Rome vetoed the local leadership saying the ordinations could not take place within the Catholic building, even though it was an Anglican service.

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