The Sacrifice of the Eucharist


The Eucharist is the Source and Centre of Christian Life– Lumen Gentium

The above statement is the core truth of the Catholic Faith and that many in the Personal Ordinariates, created for groups of Anglo-Catholics seeking union with Rome, have sacrificed greatly for: that the celebration of the Eucharist were Christ is Truly Present is not possible with invalid Anglican orders. Communities have been split, friends turned enemies and even marriages have ended as many Anglo-Catholics sort to enter the fullness of the Catholic faith in the Catholic Church. As our Lord said:

Do not suppose that I have come to bring peace to the earth. I did not come to bring peace, but a sword. For I have come to turn a man against his father, a daughter against her mother, a daughter-in-law against her mother-in-law a man’s enemies will be the members of his own household.’ Mark 10:34-36

The sword referred to is the sword of Truth, which always comes into conflict with falsehood: in this case you cannot truly be Catholic outside the Catholic Church. A good article of the conversion experience of an ex-Episcopalian Anglo-Catholic priest, now Catholic layman, outlines this journey of awakening.

Have you been to an Ordinariate parish? There are no more zealous Catholics than converts, and most Ordinariate parishes are entire communities of converts who have fled the Liberalism and Protestantism of the Anglican Communion, and uphold the dignity of their Eucharistic liturgy- a Form of the Roman Rite referred to as Divine Worship. If you are in the UK, Canada, USA or Australia (and Japan), there might be an Ordinariate community near you!





3 thoughts on “The Sacrifice of the Eucharist

      • Of course, Newman lived before the time of the Second Vatican Council, which spoke to this subject quite clearly in the decree Unitatis redintegratio on ecumenism (internal citations removed; boldfacing added).

        3. Even in the beginnings of this one and only Church of God there arose certain rifts, which the Apostle strongly condemned. But in subsequent centuries much more serious dissensions made their appearance and quite large communities came to be separated from full communion with the Catholic Church — for which, often enough, men of both sides were to blame. The children who are born into these Communities and who grow up believing in Christ cannot be accused of the sin involved in the separation, and the Catholic Church embraces upon them as brothers, with respect and affection. For men who believe in Christ and have been truly baptized are in communion with the Catholic Church even though this communion is imperfect. The differences that exist in varying degrees between them and the Catholic Church — whether in doctrine and sometimes in discipline, or concerning the structure of the Church — do indeed create many obstacles, sometimes serious ones, to full ecclesiastical communion. The ecumenical movement is striving to overcome these obstacles. But even in spite of them it remains true that all who have been justified by faith in Baptism are members of Christ’s body, and have a right to be called Christian, and so are correctly accepted as brothers by the children of the Catholic Church.

        Practically speaking, the magisterium of the Catholic Church has directed that we should focus our efforts on healing schisms rather than on proselytizing people to cross them individually. Proselytizing has two consequences that are detrimental to the effort to heal schisms — it removes those who would facilitate reconciliation from within the separated body and it breeds distrust of our motives among the remaining pastoral leadership of the separated body. Of course, we welcome those who freely ask to come into our church of their own accord, either individually or in groups.



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