New 1962 Missal?

From Dominicanus.

Liturgical Gossip
I have it from reliable sources:

1) that the new translation of the Roman Missal will be out sooner rather than later - this year or next.

2) the French Benedictines are about to publish, under the authority of the Pope, a new edition of the 1962 Missal which will include the additions to the sanctoral cycle since 1962 and some of the praefationes from the 1969 Missal. A Benedictine Missal in both senses!

The second seems very interesting and encouraging. It shows that Rome sees the 1962 Missal as a living tradition (with the inclusion of additions to the sanctoral cycle). However, one would hope not all of the new prefaces will be included.

Good comment

I was very impressed with this comment on the Organic Growth? post, I thought I would move it out for everone to see:

Paul Goings said...

Well, yes, ghastly, and not in conformity with even the new liturgical rules.

However, these aberrations are by-and-large exceptions. Much more distressing are churches which advertise themselves as "Traditional Roman Catholic" or "Traditional Anglo-Catholic" but have few, if any, week-day Masses, and celebrations of the Divine Office (especially Sunday Vespers!) are totally absent.

And before anyone brings up the many places where these things would be difficult or impossible (priests who bi-vocational and such) please understand that I am not talking about such situations.

Very right Mr Goings! What has happened to the Daily Office? It is part of the Anglican ethos we all value so much. Where is Vespers and Benediction? Where are the weekday Masses?

Nominalism?

Have you noticed how parts of the liturgy have changed name (almost overnight): Introit to Entrance Antiphon, Collect to Opening Prayer, Secret to Prayer over the Gifts, Canon to Eucharistic Prayers, Mass to Eucharist. (I have noticed the use of some or all of these terms within even traditional Anglo-Papist circles!) To early Anglo-Catholic and Anglo-Papists names have always been very important. In the past the use of the term Mass, in contrast to Holy Communion or the modern day use of Eucharist, placed a church within the advanced group of churchmanship.

SO what does all of this mean?

The General Introduction to the Roman Missal speaks of the A witness to the unbroken tradition in the Sacramentary of Paul VI. So why the change in names? Why not just keep the name unless there is a major shift in emphases and theology?

I think all of this is another sign of the predominate philosophy of the ‘committee’: nominalism. Nominalism is:

… best understood in contrast to realism. Philosophical realism holds that when we use descriptive terms such as "green" or "tree," the Forms of those concepts really exist, independently of world in an abstract realm. Nominalism, by contrast, holds that ideas represented by words have no real existence beyond our imaginations.

Not just does the new Mass (the Sacramentary of Paul VI) have a bad philosophical concept of history but it is also weighed down under nominalism. The emphases on the cerebral over against the whole person (body/mind) grows out of this philosophy which lives in contrast to the major philosophy of the Western Catholic Church, Thomism.

Is it such a large step from the name changing within the liturgy of the Church to the name changing in relation to God?

Organic growth?

ORIGINAL CAPTION: Dressed in multicolored vestments, from left, Father Fausto Stampiglia, pastor of St. Martha Parish; Father Gavin Griffith of Monterrey, Calif., seated; Bishop John Kinney of St. Cloud, Minn.; Father Charles Watkins of Chicago; and Father Jim Challancin of Crystal Falls, Mich., concelebrated the circus Mass Jan. 15.

Bishop Kinney gets extra points for wearing the stole over the multicolored vestment. Hmmm... is this the organic growth of the 1970s Sacramentary? If so, what tree is it growing from?

From Circus Mass celebrates unique national ministry in The Florida Catholic.

Laetare Sunday

The Holy Father in rose coloured vestements for the Fourth Sunday of Lent.

Thanks to Whispers in the Loggia

Requiescat in pace

From Rorate Caeli:

15 years ago, Archbishop Marcel-François Lefebvre died in Martigny, Switzerland, on the anniversary of the most blessed Annunciation of the Virgin Mary and of the Incarnation of God. Regardless of one's opinion of some events of his life, or of some of his decisions, or of some of his stronger words, it would be wrong not to acknowledge that without him the struggle for the preservation of much of what we cherish would probably have been lost. That 15 years after his death "the question of Archbishop Marcel Lefebvre" is still discussed in the highest halls of the Church shows that the global movement for the advancement of the Traditional Roman Rite is inseparably linked to this passionate man, whose name still causes passionate discussions.

More on development

To further discussion, here is an interesting article, Is the New Mass really a return to Patristic Sources?.

It is no wonder that the artificial construct of the New Mass is always changing and being modified as it will always be at least a decade behind the current fads with which it seeks to be in synch, since the principle theoretical means by which the new Mass has relevance is by its ability to communicate with the modern mentality and needs of a particular people of the modern age only. The Mass' value has become its functional utility to communicate, and no longer does it emphasize the eternal transcendent nature of the sacrifice which depends on no culture or ritual, but upon fidelity to the apostolic traditions known only in the forms which have been handed down to use through the centuries in the ancient Mass, not through the interpretations and abstractions of European scholars who have only of late invented a new science of liturgiology, which is liable to all the limitations and deficiencies contracted by the curse of original sin.

Clear Creek

I truly enjoyed this post from Notes of a Thirsty Scribe on Clear Creek Monastery. We have nothing remotely like it in Australia so I have to keep living through other people's visits.

The monastery has a web-presence which explains the origins of the monastery. In case you are unaware, it uses the 1962 liturgical books for the Benedictine Order. Some very nice pictures with the blog entry.

S. Thomas Aquinas

We exhort you, venerable brethren, in all earnestness to restore the golden wisdom of St. Thomas, and to spread it far and wide for the defense and beauty of the Catholic faith, for the good of society, and for the advantage of all the sciences.

Leo XIII, Aeterni Patris:31

Why I do not like the new Mass

Okay, the name of this entry is a little bit misleading. I thought I would post some pictures (freely avaiable on the net) that illustrate what the liturgical reforms of the 1970s have brought us. Here is a good started:
Reason 1: Liturgical Dance!

Thanks to Dominicanus

A Relic anyone?

Here is something which every Traditional Anglo-Papist needs in their church, or their private Oratory.

Please note:

Can. 1190 §1. It is absolutely forbidden to sell sacred relics.

§2. Relics of great significance and other relics honored with great reverence by the people cannot be alienated validly in any manner or transferred permanently without the permission of the Apostolic See.

Thanks to Liturgeist at Juventutem

Sacred Stillness

Here is a further article on the Silent Canon, A Sacred Stillness Reigns by Michael Davies. Any comments most welcome!

Reform of the Liturgy?

Here is a little quote for the discussion, from the Preface to Reform of the Roman Liturgy by Msgr Klaus Gamber:

In the place of the liturgy as the fruit of development came fabricated liturgy. We abandoned the organic, living process of growth and development over the centuries and replaced it - as in a manufacturing process - with a fabricated, a banal on-the-spot product. (Joseph Cardinal Ratzinger, 1993)

Reform of the Reform?

Some people have asked questions about my ‘idea’ of Liturgical Development, particularly in relationship to the Sacramentary of Paul VI. Let me illustrate my point a little.

The Missal of Pius V, sometimes called the Tridentine Missal, was codified in 1570. The word which is important here is codified. The Missal of Pius V did not create a tradition or renew a tradition, it put into one unified book the liturgical life of the Western Latin Church. Those who could show a tradition of more then 200 years were allowed to continue that tradition. The rest received the codified tradition of the Missal of Pius V. This codified Missal of Pius V has been added to until its present form of the authorised Missale Romanum of 1962. Yes there are problems with the Missal: it does not allow for the celebration of saints who have been canonised by the Church in recent years. This Missal, in its present form, is stuck in 1962.

On the First Sunday in Advent, 30 November 1969, the Sacramentary of Paul VI became the normative rite of the Western Latin Church. It did not codify an already existing tradition; it rather created a new tradition of liturgical life. We now speak of the reform of the reform. A renewal of the tradition which was created by the introduction into the Western Latin Church of the Sacramentary of Paul VI.

One side collects a living tradition into a unified whole, the other present a tradition to the Church which is still in need of reform and renewal. Both are valid rites of the Western Latin Church. Yet one growths out of the worshipping community of faith and is codified by the authority of the Church, the other is imposed on the worshipping community by the authority of the Church.

I question the philosophy behind the creation of the Sacramentary of Paul VI. I do not question its validity and believe it can be celebrated reverently and beautifully.

Pictures of the English Liturgy, by Martin Travers (1916)

These picture are right from the heart of the "back to Baroque" period of Anglo-Papistism. There are two sets: High Mass and Low Mass. Published, of course, Society of SS. Peter and Paul.

Thanks to Project Canterbury.

Liturgical Development?

E.L. Mascall (1905-1993), in Whatever happened to the Human Mind?, outlines his theological approach as follows:

a recovery among Anglicans of Christian theology in the strict and classical sense of ‘the Science of God’, as a living and growing intellectual activity organically rooted in the Christian tradition and consciously operating within the worshipping and redemptive community which is the Body of Christ

Mascall, a Thomist scholar of note, outlines an approach which I think can easy be adapted to the topic of liturgy. Over the last couple of days I have had discussions with various people about the use of the 1962 Missale Romanum within Anglicanism, the Norvus Ordo as the normative rite of the Western Latin Church and the implied claims of invalidly from people who do not use it (even with indult), and the Traditional Anglican Communion as it moves forward to full communion with the Holy See.

Before making any further comments I would like to remind you that this blog is called Traditional Anglo-Papist. The adjective, Traditional, can be understood in two ways: as an oxymoron (a contradiction in terms) or as a tautology (a repetition of terms). Those who advocate the use of the Norvus Ordo would see the term as a contradiction: one cannot be traditional and Anglo-Papist. Those who advocate the continued use of the traditional Missals within Anglicanism see the term as an unnecessary repetition: if one is Anglo-Papist, one is traditional. I have no desire to enter into the argument further here.

However there is a deeper idea behind those who hold the ‘Missal Position’: liturgy is grown not made. The problem with any liturgy which has elements from various rites, or created by a committee (even Papal committee), is that it is a 'manufactured' rite not organically grow within a community of faith. As the quote from Mascall indicates, all intellectual and liturgical activity of the Church needs to be consciously operating within the worshipping and redemptive community which is the Body of Christ.

What is (and what is not) proper liturgical development? That is the fundamental question. Is the Normative Rite of the Western Latin Church (of course, valid) a proper liturgical development of the previous liturgical tradition of the Western Church? Much has been written on that very issue (see espeically, Reform of the Reform?. I will ‘insert’ one more reason, from the sphere of Mathematics, why the answer is ‘No’.

The Incompleteness Theorem of Kurt Gödel states that any system of numbers is incomplete within itself to prove all its assumption. So a system needs to expand to incorporate other systems which come with their own assumption. The basic idea is that any system of thought moves from the simple to the complex, never the other way. I am no mathematician like my wife but any attitude or philosophy which sees a return to the simple as desirable and achievable is fundamentally flawed. The liturgy cannot return to the ‘glory days’ of the Early Church since this would negate the response of the faithful in the ‘in between time’. Further, this would deny the context of the liturgy. Reform which does not recognise the existence of the liturgy within the context of the worshipping and redemptive community which is the Body of Christ is fundamentally flawed.

Nothing like something from 'left field'.

Rosary

While surfing the net looking for Anglo-Papist stuff, I stumbled across the The Guild of the Living Rosary. The pages gives this as the Rule of Life:

The Rule is the recitation of one decade (mystery) (10 Hail Mary's) a day i.e. the same mystery for a month. These together with the monthly intention , being set out on the sheet issued each half year.

Or if you wish to say a different mystery a day:
The Rule is the recitation of one decade (10 Hail Mary's) of the Rosary daily, these together with the monthly intention being set out on the sheet issued each half year.

We have been saying the Rosary before weekday Masses here and I was wondering if anyone has had any personal expereince of the Guild of the Living Rosary (or, for that matter, the Living Rosary of Our Lady and S. Dominic which, I believe, is still active at S. Clement's)?

Obedience again.

Paul Goings posted the following comments on the previous post on obedience:

I suppose that it would good to have some uniformity amongst Ango-Papalists, but aside from S. Clement's and S. Alban's in York (Bp Yingling's parish) I know of no other parishes (ECUSA, Continuing, or otherwise) where a sincere effort is being made to adhere to 1951, 1962, or any other Roman standard rite and ceremonial.

Here is my point in a nutshell. In my experience Anglo-Catholic clergy like to ‘tinker’. Change a bit here and a bit there and cover it under the umbrella of ‘catholic liturgy’. And all Anglican bishops used to be Anglican priests. They are not immune to the ‘tinkering bug’. Constitutions and Canon Law may give the bishop the right to institute liturgical norms within his Diocese but who is the bishop answerable to: Synod? Conscience?

The 1962 Missale Romanum and the 1960 Breviarium Romanum (and the associated books) are the traditional Missal and Breviary for the western Church. They have been established by lawful institution and are part of the expanding and living western catholic tradition. When we are safely within the bossom of Mother Church, we too may petition the Holy Father for the use of pre-1962 liturgical books.

TAP picture

Doesn't this picture have it all? Gloves, incense, deacon. It is from the Pontifical High Mass Portsmouth Cathedral, Sunday 17th October 2004, celebrated by the Rt Rev'd Fernando Arêas Rifan (Apostolic Administrator of São João Batista Maria Vianney, Rio de Janeiro). Thanks to the Latin Mass Society for the picture.

Glory of the Silent Canon

I wonder how many parishes say (or have in the past said) the Canon of the Mass in a 'silent voice'.

Here is a quote from an article, The Glory of the Silent Canon:

The reason for the silence is, that at a very early stage in the Church's liturgical awareness, it was realized that the miracles of grace which occur during the canon should not risk trivialization by being spoken out loud as if the sacred words which effected these miracles were simply in the normal run of ordinary speech. The mystery of the Real Presence, the miracle of transubstantiation, the subsequent pleading of the oblation, all this is the stuff of heaven, heaven come down to earth. Perhaps we would better say that in the canon, earth is raised to heaven. In the canon, the worshipping Church does not sink into silence. No, the truth is, that we rise into silence, a contemplative, anointed silence, over which the Holy Ghost is hovering, a timeless silence which breathes the life of heaven.

What about obedience?

Fr Chadwick, on his excellent blog, has raised the issue of liturgical archaeologism. Fr Chadwick, who loves the traditional Roman Missal, has raised issues surrounding the Pius XII Holy Week rites. As most people who read this blog have guessed, I am very much in favour of the 1962 Missal and Breviary being used by Traditional Anglo-Papists as they pray and work for full visible union with the Holy See. I am working on bringing the English Missal (based on the 1955 Missale Romanum) into line with the 1962 edition and hope to publish some resources soon. I think that the use of the liturgical book of the 1960s is not an issue of aping Rome (especially the traditional Orders and Societies dedicated to the Mass of all times). Rather, it is an issue of obedience.

The Catholic Encyclopedia defines obedience as

the complying with a command or precept. It is here regarded not as a transitory and isolated act but rather as a virtue or principle of righteous conduct. It is then said to be the moral habit by which one carries out the order of his superior with the precise intent of fulfilling the injunction. St. Thomas Aquinas considers the obligation of obedience as an obvious consequence of the subordination established in the world by natural and positive law.

Here we are not speaking of ‘blind obedience’: placing the means above the end. Rather, for the proclamation of the Gospel, the enacting and embodying of Our Lord to a lost and sinful world, we need to express our obedience to God through obedience to earthly authority (NB S. Thomas!). My personal opinions, although sometimes (read: often) vocally expressed, must give way to the authority of the Church expressing itself to me through my lawful superior. I agree that the Holy Week rites of 1950s are better. Yet I also think that the Traditional Dominican Liturgy is much better suited to the modern age than the traditional Roman Liturgy. However, my personal views give way to the mind of the Church embodied in my lawful superior.

I further wonder how an Anglican Catholic community may come to agreement on which liturgical tradition to follow? Let us remember that the root of a number of modern Anglican problems lies with the idea that Synod can (and has) made doctrinal, liturgical, and moral decisions. Would we get a Synod to decide which liturgical tradition to use? Or would we leave the decision to individual priests to decide to become pope in their own parish?

Anglicanism is not a theological movement but rather a cultural movement within the Western Church. Anglicanism receives its doctrine, orders, and liturgy from the Western Church. The genius of Anglicanism is the way the liturgy is done – whether traditional or modern! Also Anglicanism is a movement which has a long tradition of pastoral care within a parish community at the centre of which is the father in God.

With the liturgical tradition codified within the 1960s Latin books we have a tradition to pluck into rather than reinventing the wheel. It is a living tradition which is expressed and lived daily by Roman Catholics everywhere.

Benedict XVI Revives a Lenten Practice

ROME, MARCH 9, 2006 - Benedict XVI continued a 1,600-year-old tradition on Ash Wednesday when he celebrated Mass and the imposition of ashes at the station Church of Santa Sabina on the Aventine Hill.

To the thrill of medievalists, he also revived a usage discontinued since the 11th or 12th century of gathering for prayer at a collect Church of Sant'Anselmo before heading to the station church.

Station churches are traditionally the site where a pope celebrates Mass during Lent as well as certain holy days and feasts. In the ancient customs of Christian Rome, on Ash Wednesday the faithful would assemble at a collect church (Sant'Anastasia in the Middle Ages) and after praying together they would depart in procession to Santa Sabina where the pope would celebrate Mass for the congregation.

Thrilling news for medievalists indeed. Even greater news for traditional Anglo-Papists. Read it all at Zenit

Archivum Liturgicum

Just in case you have not seen it, have a look at Archivum Liturgicum. It is a collection of the liturgical books according to the Apostolic Letter Ecclesia Dei. It still has some holes in it but for those who know the Mother tongue of holy Church, this is just a wonderful resource.

Hints for a First Confession

A very important topic, Confession, with some insights from an Anglo-Catholic great and modern Rome:

Hints for a First Confession by the Reverend Edward Bouverie Pusey, D.D.

How to Make a Good Confession

For the clergy among you, have you set times and places to hear people's Confession before Easter? And preached about the need for people to come to Confession before Easter? And prepared to hear Confessions by prayer?

Thanks to Project Canterbuty

Lenten Stational Churches

Here is a really good devotional on the Stational Churches during the holy season of Lent. It is from St. John Cantius Parish home of The Society of St. John Cantius.

Biretta tip to Occidentalis

Not just Anglicanism ...

I found the following article, Mass expulsion of Catholics from parish in California via York Forum. Here is same story from Orange Punch.

In short: faithful priest retired from a community for which he offered the Mass of all times, Bishop Brown revoked the authority (on what grounds?) and appointed a new priest to his liking who did not offer the Traditional Mass. (Does this not all sound sort of familiar??)

The end? The faithful asked to leave their church and the Mass which has been celebrated with the bishop's premission cancelled. Here is the response:

With full responsibility, authority and faculties of an Administrator of St. Mary’s by the Sea, appointed by Bishop Brown, for the sake of the common good of the Church, the parish and the diocese, with the approval of the Bishop, I (very sadly) officially invite you To leave the parish St. Mary’s by the Sea and the diocese of Orange.

For the sake of our common good? This all makes me feel rather sick. We need to pray for our brothers and sisters within the Roman Communion who uphold tradition and the tradional Mass.

Use of Roman Rite in Latin

While speaking with the Superior of the Priestly Fraternity of Saint Martin yesterday, I asked him if he know of anyone in Australia who had adopted the Latin Rite complete pre-1960s. He said that he had not heard of anyone. As I re-read Fr Colin Holden’s book on St. Peter’s Eastern Hill last night, I stumbled across this passage:

In Australia, Bede Frost alone was prepared to cross the rubicon of liturgical texts with the total abandon and use the Roman rite in Latin; but even in the desert fastness of Broken Hill he was subject to Episcopal censure(175)

So I was wonder, who within the wider Anglican Communion (when we could still speak of an Anglican Communion) was prepared to cross the rubicon pre-1960s? I know that a number of religious orders moved to the Roman rite in Latin, most notable among these is the Liturgical Scholar and monk, Dom Gregory Dix, but who else did? And who does it today?

I know that The Rt. Rev'd Barry Eugene Yingling, CSSS at Saint Alban Anglican Church in York, Pennsylvania, offers a 1926 Latin Mass on Saturday evenings. But is there anyone else? Does S. Clement's?

Saint Thomas Aquinas, Doctor

March 7 is the Commemoration of Saint Thomas Aquinas, Cf, D at Low Mass and Lauds. Here is part of the Second Nocturn for the feast:

The Supreme Pontiff Urban IV sent for him to Rome, and at his command he composed the Church Office for the feast of Corpus Christi.  The Pope could not persuade him to accept any dignity.  Pope Clement IV also offered him the Archbishoprick of Naples, but he refused it.  He did not neglect the preaching of the Word of God.  Once while he was giving a course of sermons in the Basilica of St. Peter, during the Octave of Easter, a woman who had an issue of blood was healed by touching the hem of his garment.  He was sent by blessed Gregory X to the Council of Lyons, but fell sick on his way at the Abbey of Fossanova, and there during his illness he made an exposition of the Song of Songs.  There he died on the 7th day of March, in the year of salvation 1274, aged fifty years.  He was distinguished for miracles even after his death, and on proof of these Pope John XXII added his name to those of the Saints in the year 1323.  His body was afterwards carried to Toulouse by command of blessed Urban V.  He has been compared to an angel, both on account of his innocency and of his intelléctual power, and has hence been deservedly termed the Angelic Doctor.  The use of which title as applied to him was approved by the authority of holy Pius V.  Leo XIII, cheerfully agreeing to the prayers and wishes of nearly all the bishops of the Catholic world, and in conformity with a vote of the Sacred Congregation of Rites, by his Apostolic letters declared and recognized Thomas Aquinas as the patron in heaven of all Catholic schools, as an antidote to the plague of so many false systems, especially of philosophy, for the increase of sciéntific knowledge, and for the common good of all mankind.

Let us pray.
O God, who dost enlightened thy Church with the wondrous learning of thy blessed Thomas, thy Confessor, and enriched her with his holiness labours: grant to us, we beseech thee; both to understand aright what he taught, and also perfecty to copy his deeds. Through.

Why?

I do not want to sound like I am a little right of Attila the Hun but I would like to raise the point of Pius V's Apostolic Constitution, Quo Primum. I know it is a favourite of many traditional Catholics (and, dare I say it, many Anglo-Papists). Here is a small quote from a post on Canterbury Tales, Why isn't Quo Primum in effect?:

Here's my question. There has to be a good answer from Pope John Paul II or even Pope Benedict XVI as to why Quo Primum is not effect perpetually, despite its apparent claim to be so. Anybody, know how Roman canonists explain the Missal of Paul VI?

To give the question a wider airing I post it here. Any thoughts?

Our Lady of Glastonbury

From the Glastonbury Shrine:

In 1965 the statue was solemnly crowned by the then Apostolic Delegate, Most Rev. Igino Cardinale, in the presence of the Anglican Bishop of Bath and Wells and an enormous gathering and Mass was said by Bishop Rudderham in the Abbey ruins. It was an historic moment; and the influence of Our Lady drawing all Christians to worship her Son together marks an epoch in the story of Glastonbury. The statue was designed by Mr. Philip Lindsey Clark, F.R.B.S. from the representation of Our Lady in a l4th century metal seal of the Abbey. The crowned statue of Our Lady bearing the Holy Child on her left forearm has a flowering bush on her right. This is probably nothing to do with the Glastonbury Thorn, which is not heard of until much later but is meant to signify Virgin Motherhood.

Our Lady of Glastonbury,
pray for us.

The power of Tradition

I was just looking at the Priestly Fraternity of Saint Peter website. FSSP turns 18 soon and so the Fraternity has published A few figures .... Here is just a little 'taster'.

Members:
Total: 300
Priests: 180
Deacons: 13
Seminarians: 107
Members’ average age: 33 years
Deceased members: 4
Nationalities: 25

WOW... the average age is 33. I wonder how many other religious institutions or orders can say that. I wonder how many Anglican Diocese across the world can claim such amazing numbers. The power of tradition!

S. Lucius, Pope

Today (in the Calendar of the 1962 Missal) is the commemoration of Saint Lucius I, pope, at Low Mass and Lauds.

S. Lucius was elected in 253 as the 22nd pope. He died early in March 254, of unknown reasons. Tradition claims that he was martyred in the persecution of Valerian (who was tolerant at first, but then changed his mind), but this seems unlikely as the persecution had not started in March 254.

He was buried in the Chamber of the Popes in the Catacomb of S. Callixtus, where part of the funerary inscription has been preserved. Later, when relics were brought to safety within the city walls, his mortal remains were brought to S. Cecilia in Trastevere. Many relics were sent to other churches; one of the most precious is his head, which was brought to Roskilde in Denmark c. 1100. St Lucius had been made patron of the church and of the Danish region Zealand. The relic survived the Reformation, and is today exhibited in St Ansgar Catholic Cathedral in Copenhagen.

Photo: Relic of S. Lucius I in St Ansgar Catholic Cathedral, Copenhagen, Denmark. Chris Nyborg, May 2002.

Anglican Breviary

While reading the Anglican Breviary website FAQ, I noticed the following:

Q. Has the Anglican Breviary been officially approved by the Roman Catholic?
A. Not officially.  However, certain priests of the Roman Catholic Priestly Fraternity of St. Peter have recommended the Anglican Breviary to their laity as an acceptable form of the Divine Office. While the Anglican Breviary probably shouldn't be used for public recitation of the Office in Roman Catholic churches without the permission of the bishop, it should be perfectly fine for private devotions since it contains nothing contrary to the Catholic Faith.

I emailed Mr Lula who confirmed that an Australian FSSP priest is recommending the AB to his laity as an acceptable form of the Divine Office. If you do not have a copy please check the website and order one today.

Draft Register

I have thrown together this draft version of the Global Register. I am hoping to include more information when it is ‘officially’ published but this will have to do for the moment. Some have added names of churches but have not given a link: if you know the link of the parish please include it. More Missal Parishes most welcome

NB. I do not vouch for the contents or the theological orthodoxy of any of these website.

Australia
S. Mary the Virgin, Melbourne, Victoria.
All Saints, Kooyong, Victoria.
St George, Goodwood, South Australia.

United States
Church of the Advent, Greenwich, Connecticut.
The Church of the Resurrection, New York City
St. Timothy, Fort Worth, TX
St. Matthias, Arlington, Virginia
Saint Alban, Oviedo, Florida
Church of the Epiphany, Columbia, South Carolina
S. Clement, Philadelphia

Knott Missal

The Ordinary of the Mass according to the Knott Missal via the Old Catholic Church of America.

Beginning to the start of the Canon
Canon to the end of the Mass

NB: There are slight variations according to the Use of the Old Catholic Church of America.

Is there anything in Anglicanism worth saving?

I recently read an article Anglicanism: what should we keep? in response to an article, Is the Anglican Communion worth saving?.

Fr Chadwick summaries the articles as follows:

The author of this article highlights five considerations:
1. Good taste in church architecture and liturgical fittings,
2. The choral tradition, made possible by the vernacular liturgy (with the option of singing certain pieces in Latin or other languages),
3. Lay appreciation for the Divine Office. Anglicanism has a deep love and reverence for the Divine Office, whereas this is rarely found in Roman Catholicism outside monastic communities. Since the Reformation, the offices of Mattins and Evensong have not become a preserve of the clergy like the Roman Breviary or even the new Liturgy of the Hours, but a true common prayer.
4. High academic and cultural standards. Anglicanism has a long tradition of highly trained academic men in the priesthood, even at the parochial level. There have been many examples of educated laity who played a major role in theological and moral questions.
5. A profound sense of the liturgy. Having known deep crises in the early Reformation days and during the dry latitudinarianism of the 18th century, Anglicans developed a profound understanding of the relationship between liturgy and theology. This is one reason why Anglicans who become Roman Catholics are particularly sensitive to the problems of the liturgical reform of the 1960s and 70s.

To the fifth point above I would add a love for the finer points of liturgy and ceremonial. (Take note that both of the standard ceremonial guides for the Western Church, Fortescue and Elliott, are written by priests who have Anglican background.) To me, as a Traditional Anglo-Papist, the above is embodied in the Missal tradition with the Anglican Breviary as the constant companion to the Missal.

TAP Picture - v2

Okay, I see the missed maniple now on the S. Silas picture. What about this one from Solemn Pontifical Mass celebrated on July 16, 2005 by Archbishop Denis Hart. Bonus marks for:
a) the use of the gremiale.
b) the Dominican in traditional habit.
c) the Assistant priest, Fr Glen Tattersall FSSP.

Okay its Roman but aren't we all in the end!