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Christian Witness, Perspective, , ,

Conversions?

I have been following news of the new Ordinates for Catholics of the Anglican tradition mainly through my reading of articles and links the Young Fogey has posted. I wish these folks well in finding a new home, as I did in the PNCC. I wasn’t fleeing wholesale theological and patristic anarchy as they are, but rather a general weakness in Roman Catholic practice which was a disconnect from all I had learned and knew. It began as an escape, but in the time that passed I realized it had to be a re-evaluation of all I held; it had to be a process of re-education and becoming. That was necessary in order for me to be true to my choice and conscience. I needed to be honest, not just comfortable, rendering more than lip service (Matthew 15:8) to God and the Church. I faced struggles in adapting and in becoming PNCC, and I have to keep old habits and ways of thinking in check to this day.

That said, I offer a few things to consider. I know that the men (AKA bishops) leaving the Anglican Church could care less about my perspective, but here it is:

  • It is a conversion. You will not be who you were, nor will you be able, of good conscience, to believe what you believed or practice what you practiced. You will be able to preserve aspects of your patrimony in liturgies and the cycle of prayer, but even they will change. Do you have it in your heart and mind to accept, defend, and teach all that the Roman Catholic Church teaches? Can you work toward that in good faith and be willing to meet the day when you have to admit that what you were was a falsehood? It will take some time to integrate these things into who you are, but you should really be going in as more than just Anglicans getting rid of women bishops. You cannot resign yourselves to being the Anglican version of “Orthodox in Communion with Rome,” accepting and rejecting teaching as you feel is right. You will trip over this stuff almost every day for the rest of your life — a lot in the beginning.
  • The PNCC experience with many Anglicans has not been good. They rarely make it in the door because they freely admit they want to be Anglican in all ways, but with valid bishops and orders (of course we will not accept those who do not intend to be PNCC). Of those who do convert, many typically revert because we are simply too Catholic for their taste, or they miss home. Learn from those experiences and avoid the pitfall of tying to justify being in a happy place with few “window dressing” concessions. There is no via media. Cognitive dissonance won’t do you or the R.C. Church any good.
  • Can you back the Bishop of Rome as more than that, as your Pope, with full teaching authority and universal jurisdiction, so that when he says, ‘pray it this way,’ you do it that way personal objections notwithstanding? Can you be the new More or Fisher?
  • Can you see past smells, bells, pretty architecture, vestments and the like (externals) to the struggles you will face in the very small communities you will administer, who cannot pay for much, who will similarly struggle against their inbred Protestant ‘I’ll be the judge of that’ way of thinking? They may only be able to afford crappy polyester vestments… what then?
  • Can you get along with the local R.C. Bishop and Diocesan administration who will act more the pope than the pope, pushing you to prove your loyalty by throwing up obstacles and questions every step of the way? You may appear more Catholic than they externally, but they know the system from the inside, and in the R.C. Church the system and its laws can crush you.
  • What do you do when half of those you lead to Rome run back because the trials and work are more than they bargained for? Can you bless them and wish them well in their path to Christ, or will you crucify them as traitors to the cause?
  • Can you bear criticism when you cannot marry a parishioner’s half atheist daughter who hasn’t been to church since she was 14, or cannot baptize her child, or when you cannot give someone an annulment for their 3rd serial marriage, or when you cannot commune some in the congregation? How do you explain all those thorny issues after the glamor of venturing out wears off and reality hits home (pickup Monty Python condom sketch). Can you accept pastoring by Canon Law and the Catechism?
  • You will need to reflect on your choice of staying for as long as you did, accepting unheard-of innovations while holding your nose. People will call you on that. That acceptance will be used against you by R.C. innovators who will point to your acceptance as proof it can be done (as long as the innovations don’t touch you personally). It will also be used against you by ultra-traditionalists who will ask why women bishops became the final straw. Where were your guts when…

There are well wishers, but perhaps they too should be circumspect, looking beyond the initial rush and hype to the reality that awaits. Are you willing to really change? Seek God’s grace — with that and lots of humility and suffering it is possible. It will be interesting to see.

Media, PNCC, , ,

Church of England Newspaper Cites PNCC Election

From Conger: PNCC elects new prime bishop citing The Church of England Newspaper, Oct 8, 2010 p 6.

The Polish National Catholic Church (PNCC) has elected a new prime bishop at its 23rd General Synod in Niagara Falls, Canada this week.

On Oct 5, the Rt. Rev. Anthony Mikovsky received a two thirds vote from the clergy and lay delegates attending the church’s synod to become the breakaway Catholic Church’s seventh leader.

The PNCC had at one time enjoyed close ties to American Anglo-Catholics and in 1946 entered into full communion with the Episcopal Church. In 1978 the PNCC ended its inter-communion relationship with the Episcopal Church…

Perspective, PNCC, ,

Talking about the rules

…to fellow commentors at the Buffalo News in relation to their story: Anglican church considers Catholic transition: West Seneca congregation interested in pope’s overtures

They worship in a former Catholic sanctuary, led by a former Catholic priest.

And if any congregation in Western New York were to take up Pope Benedict XVI’s recent landmark overture to Anglicans, it most likely would be St. Nicholas Anglican Church in West Seneca.

The small, “Anglo-Catholic” congregation uses a liturgy that mirrors a traditional Catholic Mass, adheres to a male-only clergy and has parishioners open to the possibility of entering into full communion with the Roman Catholic Church.

“This would be very typically the type of congregation the pope is targeting,” said the Rev. Gene Bagen, rector of St. Nicholas…

The comment list is here.

Perspective, PNCC, , , , ,

Another forum question on the PNCC

As is my oft stated policy, I do not respond in forums.

Catholic Answers has yet another conversation on the PNCC (under non-Catholic religions — which is incorrect — the Orthodox and PNCC are completely Catholic). This conversation focuses on whether the PNCC and various Anglican splinter groups should join forces. The one point no one seems to get is that this is pretty much impossible unless the Anglican splinter groups de-protestantize (un-protestantize, something like that anyway).

The PNCC has had influxes of former Anglicans/Episcopalians (particularly clergy) over the years. In most cases it really hasn’t worked out. Those who came generally wanted their liturgy and traditions with all the Protestant muck attached, including an inability to recognize Church as infallible; weeding out personal judgment. They thought their salvation lay in being themselves, but under a valid Bishop. They were not willing to be PNCC, which is Catholic internally and externally. Of course that was a bad fit when faced with a congregation that is PNCC.

As a convert to the PNCC I know. We all start from our own point of reference, our knowledge and experience. Over time though, you have to be willing to shed some of it and re-frame some of it. If you don’t, if you just want to be who you are, but in a different Church for the sake of convenience, you are doing yourself a spiritual disservice.

The PNCC is not R.C. and is not Anglican. Over time the PNCC has matured into what it is – a Church whose externals look westward while its theology looks eastward. If you want to come, to join, to be Catholic, please do so — you are welcome. It is a joyous place to be once you get past the point of convert cognitive dissonance.

Christian Witness, Perspective, ,

You want to be THAT Catholic?

An interesting headline which sums up my thought on the announcement from the Vatican in regard to establishing Personal Ordinariates via an Apostolic Constitution for Anglicans/Episcopalians who wish to go over to Rome en mass.

First, I want to say that I am happy that Rome took this action. It is a welcome and bold move designed to give assurance and protection to folks whose entire Church ethos is Anglican and Catholic. It allows them to keep what they know and to live within a Church that stands by Scripture and TraditionOf course excepting the hot button issue of the role and scope of the Pope and various dogmas that exceed Tradition.. For those seeking stability amongs the rocky shores of the via media and Protestanism it is best for them.

There are tons of questions of course which won’t be sorted out until the Apostolic Constitution is issued and the various Departments in Rome react to the problems and issues that arise. Some of the bigger questions in my mind are: What will they do with former Roman clergy who left for Anglicanism, got married, and now want to return (and to a lesser degree former Roman Catholics who went over and want to re-enter, but as clergy)? What about the issue of serial marriages among clergy (divorced and remarried clergy)? What of “gay” clergy who tend to have an affinity for high churchiness in Anglicanism, will Rome’s newish rules regarding the non-admission of homosexual men apply here?

I also noted that new clergy who are to be trainind to serve in the Personal Ordinariates will have to be trained in seminary in the same programs that form regular Roman seminarians (this as opposed to houses of study for the Eastern Churches which are seperate). How will that “from the ground up” training affect the Anglican ethos in these Ordinariates? It looks like Anglican formation will take a secondary, even tertiary role in the formation program, kind of like an add-on course one soon forgets.

The Young Fogey has tons of links to different takes on this. My title above was derived from his link to Brother Stephen at Sub Tuum who writes in Anglicans in the River: Practical Considerations for Catholics:

A few observations and things to remember in today’s excitement:

Scale: If every Anglo-Catholic in the world were to jump at the new offer, their numbers wouldn’t add up to that of a major Archdiocese. When you diffuse those numbers around the globe, things will look pretty much the same other than to professional church watchers. This is a time for thanksgiving, not sweeping prognostication…

He goes on to recount the issues to be dealt with. I think he has it right. This is a bold move and a grand gesture, but in practicality — not much will happen. It is something to be happy about but don’t expect a tidal wave to activity. There will be a few high profile moves and then the band will die to a low hum.

Reading the reaction of the African Bishops puts it all into perspective. The CS Monitor’s headline caputes that perfectly: Will Vatican lure Africa’s Anglican anti-gay bishops to Catholic church?The article is really badly writen in relation to the whole issue of homosexuality and the Church’s stance – typical MSM blather about something they know nothing about.:

Despite fierce opposition to homosexuality, African bishops say the Vatican’s effort to bring more Anglicans to the Catholic church will falter, largely because of the autonomy that they enjoy…

That said, the African Biships are not Anglo-Catholics. They don’t want to be “THAT Catholic” other than dressing up in regalia from time-to-time. No, to be “THAT Catholic” you have to actually do as Huw says in Help, Help! I’m Being Oppressed!I am deeply impressed with this article and plan to comment more in future posts.:

Responsibility, self-limiting choices, delayed gratification, postponed joy… these are the stuff of maturity.

To flee them is simply immaturity raising its ugly head. To flee them in the name of ego, self and —spirituality not religion— is sheer stupidity for it will mean the dissipation of self, ego and spirit. Eventually, lack of responsibility and self-imposed limits will lead to death.

To be “THAT Catholic,” whether PNCC, RC, Oriental or Orthodox you have to actually say no to some aspects of autonomy, to thinking of yourself as on an island of self-rule. To be “THAT Catholic” means to live a sacrificial lifesyle – one where the Lord and His body, the Church (found on Scripture AND Tradition), lead you. It took Peter a long time to learn that, and he’s still learning too.

“Truly, truly, I say to you, when you were young, you girded yourself and walked where you would; but when you are old, you will stretch out your hands, and another will gird you and carry you where you do not wish to go.” — John 21:18

Christian Witness, PNCC, , , ,

Eucharistic sharing etc.

From the Q&A’s at BustedHalo: Can I receive communion as a Catholic in a —high Anglican— church if they hold the same beliefs about the Eucharist that Catholic do?

Question: I went to a —high Anglican— service and was told that they believe the same thing about the Eucharist as we do. Is it OK therefore for me to receive communion here as a Catholic and if not, why does the church say that I shouldn’t receive here?

The Anglican and Catholic International Dialogue Commission, in a 1981 document entitled The Final Report, claimed in the sections relating to the Eucharist —to have attained a substantial agreement on eucharistic faith.— This, however, does not resolve the question of intercommunion. The reason is that, while both churches may have a common understanding of what is happening at the Eucharist, the significance they attribute to sharing in the Eucharist together is different.

For the national churches that make up the world-wide Anglican Communion, sharing holy communion with members of other denominations is a way of growing together in unity. For the Catholic Church, sharing in eucharistic communion = ecclesial communion. —Ecclesial— means —church.— So communion in this sense takes on an expression of church unity. In what does ecclesial communion consist? Vatican II’s document Constitution on the Church sees four bonds: professed faith, sacraments, ecclesiastical government, and fellowship.

As Anglicans and Catholics are still working out issues relating to authority (ecclesiastical government), the mutual recognition of ministry (sacraments), and our fellowship is sporadic at best, from the Catholic Church’s point of view, it’s not yet —honest— for us to invoke together the consummate sign of unity in faith and life.

That said, the Catholic Church’s Directory for the Application of Principles and Norms Concerning Ecumenism, —recognizes that in certain circumstances, by way of exception and under certain conditions, access to these sacraments (eucharist, penance, anointing of the sick) may be permitted or even commended for Christians of other churches and ecclesial communities— (129)… —The conditions under which a Catholic minister may administer these sacraments . . . are that the person be unable to have recourse for the sacrament desired to a minister of his or her own church…, ask for the sacrament of his or her own initiative, manifest Catholic faith in this sacrament, and be properly disposed— (131).

You will not fail to notice here, I’m sure, that the situation envisioned is one in which a member of another church is present at the Catholic eucharist and wishes to receive communion, and not vice versa. In situations of pastoral need, Catholics have the approval of their own Church to receive the eucharist only in the Polish National Catholic Church, the Syrian Church, and in Orthodox Church, though the latter has not given a corresponding approval so the door is really not open there…

I am including this simply for the reference to the PNCC. The answer leaves off much on the issues that now separate Anglicans/Episcopalians of whatever stripe from the wider Catholic Church. Interestingly, the questioner certainly perceived the lex orandi of the parish he attended as equal to the lex credendi. This common worshiper viewpoint goes right to the heart of recapturing proper liturgy in the Roman Church. He or she likely saw the outward prayer of that particular Parish as more Catholic than thou.

Christian Witness, Current Events, Perspective, PNCC, ,

Whither goeth the Anglo-Catholics

The Young Fogey links to several articles describing recent secret meetings between Church of England prelates and the Vatican. See Several Church of England bishops in secret talks with Vatican.

As commentor JohnT points out, in relation to Damian Thompson’s blog entry on this issue:

Cardinal Hume pointed out to Anglicans who were on the point of converting in the early 1990s that ‘Catholic doctrine is not an a la carte menu’ – and this is still true.
Nor is conversion a matter of ‘accommodation’.

Which is my thought exactly. This type of action requires a wholesale reordering of all that these prelates say, do, and believe (if it is indeed a true conversion rather than a lifeboat option).

What must they give up to come to Rome? What might they gain? Where might they find shelter?

The things they must give up are rather lengthy, but let’s focus on a few:

  • Their status as Bishops (and their entire ordained life). Look at the Anglican Use (a terminal proposition) in the United States. Any clergy member coming over has to start over in new orders. There are no direct conversions “in Orders.”
  • Their position as insiders. While they are part of the CofE they are on the inside for better or worse. In the R.C. world they will be oddities and outsiders, with their wives and children, their traditional stylings, and everything else that is part and parcel of who they are. The world’s Bishop’s Conferences will treat them like the fairly odd arms-length cousins you hope you only have to see at weddings and funerals.
  • The 39 Articles et. al.
  • As noted regarding the Anglican Use, their “traditions” such as the BCP and everything else Anglican, are terminal. Once they and their fellow converts die off there will be no more Anglican Use as no married men will be ordained nor will the BCP and Anglican Use be taught to up-and-coming celibate priests (except as a historical anecdote).

Still in all, I imagine that the issue of shelter is the real key. Is Rome the best shelter for these Bishops and their people? What other options might they have?

Certainly they cannot look to the Old Catholics of Europe (Utrecht v. 2.0). They are on the same track as the balance of liberal European/American Anglicanism. No port in the storm there. They could look to Orthodoxy who might accept them economically, conditioned on their acceptance of Orthodox Catholic faith and doctrine. The Russian Church or Antioch would be their best bet with Western Rite offerings. In any event I would imagine that the bishops could only come in as priests in an Orthodox solution. Then there is the PNCC ? Anyone for a read of the Declaration of Scranton and a trip across the Susquehanna?

In large measure, because of the long term relationship between Anglicans and the PNCC (back in the day when 99.9% of the faith was held in common), they would find a true Catholic home in the PNCC, and one where Anglo-Catholics and the PNCC share much more in common than the Bishops, their priests and people would find elsewhere. Why not study our history and our common faith.

Of course the choices are not easy regardless of the path because conversion is a full-on process. You may take a choice because you are fleeing a fire, but eventually you have to own up to the truth of your conversion. Bishops have a higher duty here because of their Order and their knowledge. Do you truly accept and believe the thing you purport to accept and believe in your conversion. I can say this much as a convert to the PNCC, if the conversion is true you gain access to the uninterrupted faith of the Catholic Church and its Traditions. What you give up counts very little if that is the Lord’s calling.

All conjecturing aside, I hope and pray that these Bishops, their priests, and their congregants find a home in the Catholic Faith. Whether Roman, Orthodox, or PNCC, confidence in faith and the commonly held doctrines of the first thousand years is a great joy. As Jesus told us in this weekend’s Gospel: “For my yoke is easy, and my burden is light.” (Matt. 11:30).

We pray Thee, O God, not that Thou should help us carry out our own plans, but that we may be used in serving Thine: not for man’s victory over man, but for the triumph of Thy righteousness and Thy Kingdom. Through Jesus Christ our Lord. Amen. — From A Book of Devotions and Prayers according to the use of the Polish National Catholic Church.

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