The A.C. Society’s role in ‘Healing the rift’

On social media this morning,  I discovered news of an Episcopal minister, Canon Andrew Petiprin, who is entering the Catholic Church in Nashville, Tennessee in the New Year.   This is a reason for great rejoicing and I trust he and  and his family will receive the same warm welcome we did when we became Catholic nearly eight years ago.

I see among his Facebook friends a number of Ordinariate members, but you’ll see in Petiprin’s testimony, there is no mention of the Ordinariate of the Chair of St. Peter. Continue reading

St. Elizabeth Ann Seton (AD 1774 – 1821)

[#18 in the series This Week in English Catholic History: Week of Dec. 30 – Jan. 5]



HIS week in English Catholic History, we celebrate St. Elizabeth Ann Seton, the first erstwhile Episcopalian and culturally English native-born citizen of the United States of America we have covered in this series. She is celebrated in America on January 4, the day of her death.

Elizabeth was born into the cream of high New York City society. Thanks to her parents’ care for her education, she was accomplished in French, an accomplished pianist and was adept in the art of horsemanship. She was a popular socialite and when she was nineteen married a 25-year-old wealthy businessman and trader, William Magee Seton in 1794. Their marriage was witnessed by the Episcopalian Bishop of New York, Samuel Provoost.

The couple was very happy together and had five children. They lived together in a fashionable residence on Wall Street, and attended the famous Trinity Episcopal Church. But eventually William’s business failed after several of his trade ships were sunk or captured. William had always been ill, suffering from the chronic disease tuberculosis, eventually succumbing to the disease in 1803.

Shortly before William’s death, in a last-ditch effort to restore his health, the couple travelled to Italy, staying with William’s business associates the Fillicchis. While there, Elizabeth was exposed to Catholicism, spending hours in the nearby Catholic chapel, and the Catholic family they stayed with answered Elizabeth’s questions and furnished her with reading material defending the Catholic Church from many of the common objections to the Catholic Church.

Nevertheless, when she returned to New York, Elizabeth continued to attend her Episcopalian parish. She started an academy for training young ladies to support herself and her young daughters. Two years later, however, after a period of deep struggle, she came into full communion with the Catholic Church, convinced that Jesus was present in the Sacrament of the Catholic Church in a unique way. Her academy also failed afrer parents withdrew their daughters from the new Catholic’s school.

On the verge of moving to Canada, where Catholics were more numerous, Elizabeth met Louis Dubourg, a Sulpician Abbot and president of St. Mary’s College whose order had fled the French Terror. In 1809 she moved to Maryland and founded Saint Joseph’s Academy and Free School to educate Catholic girls, funded by the wealthy convert Samuel Cooper. It was the first free school in America. Regarding education, Elizabeth said, “Take great care about the people with whom your children associate.”

Elizabeth established a religious community called the Sisters of Charity of St. Joseph that adopted the rule of life of the Daughters of Charity in France. She spent the rest of her life developing this community. She died of tuberculosis herself at the age of 46. Her last words were, “Blood of Jesus, wash me.”

Eventually the Sisters of Charity took the necessary steps to merge with the French Daughters of Charity, as Elizabeth had desired, but which had been impossible in her lifetime due to the turbulent state of affairs in France during the early Nineteenth Century.

Pope St. John XXIII beatified Elizabeth in 1963, saying “In a house that was very small, but with ample space for charity, she sowed a seed in America which by Divine Grace grew into a large tree.”

She was canonized in 1974 by Pope St. Paul VI, who said: “Elizabeth Ann Seton is a saint… Elizabeth Ann Seton was wholly American! Rejoice for your glorious daughter. Be proud of her. And know how to preserve her fruitful heritage.”

Further reading:

Charles Coulomb’s informative vignette from yesteryear here.

Academic Study on St Elizabeth’s spiritual direction practices.

Continue reading

The Queen’s 2018 Christmas Message: An Ordinariate Catholic’s Analysis


The following represents my own views and not those of the Society as a whole.

As John and I have pointed out in This Week in English Catholic History #2the current royal family are the descendants of the Catholic Mary Queen of Scots, who died at Elizabeth I’s bidding, on a charge of treason, though she was not a subject of England, and of the Catholic monarchs of England who preceded her.

Yet the royal family remains out of communion with the Catholic Church.

So there may be those who ask whether it is a Patrimonial practice for members of the Ordinariate to listen to the Queen’s Christmas speech.

Nevertheless the Queen and her family represent a Traditional link to the past, and through God’s divine providence, what many see as the appalling conduct of Henry VIII and his successors made possible a certain culture of Anglican spirituality which, though corporately out of communion with Rome until now, has its own unique treasures to share with Catholicism and the World.

And so I make it my own habit, as I think should all members of the Ordinariate, to listen to the Queen’s address to the commonwealth, for indeed, our spiritual heritage is part of the common wealth which the United Kingdom has bestowed upon our World:

Continue reading

A Visitor to the Ordinariate

‘Twas the night before Christmas, and all through the parish

Not a heresy was stirring, neither subtle nor garish;

The media were pushing secular worldviews with care,

In hopes for the young people’s minds to ensnare:

The children to space out on unneeded meds;

With visions of life without God in their heads;

But our parish priest rises to lead us in prayer:

“Most Beloved in Christ, be it this Christmas Eve our care

And delight to prepare us to hear once again

The message of the angels unto Bethlehem…”

And the carols and lessons all too quickly pass,

And we kneel as our celebrant says midnight Mass.

The collection is lighter than ’twas years before,

When yet we were all on the Tiber’s far shore. Continue reading

St. Thomas Becket (AD c. 1119 – 1170)

[#17 in the series This Week in English Catholic History: Week of December 23 – 29]



HIS week in English Catholic History, we celebrate St. Thomas Becket on December 29, the day of his martyrdom.

He was born in Pettyside, London. Due to his father’s financial setbacks, he had to leave school to support himself, and eventually started working as a clerk for Theobald, Archbishop of Canterbury. There, his talent won his master’s favor and Thomas became the Archbishop’s most trusted clerk.

Theobald used Thomas in several delicate negotiations, sent him to study canon law for a year, and eventually ordained him a deacon in 1154 and bestowed upon him the Archdeaconry of Canterbury. Continue reading

In praise of the King James Version

This is my personal opinion and not that of the Anglicanorum Coetibus Society, but I’ve made no secret of my desire to see the Catholic Church approve the King James Version of the Bible as part of our Anglican patrimony and a treasure to be shared.  Of course, it would need the extra books and some footnotes to correct any errors.

In a recent conversation on Facebook, none other than Tony Esolen, an author, translator of Dante, and professor of English Renaissance and classical literature at Thomas More College of Liberal Arts in New Hampshire weighed in. Continue reading

The O Antiphons (6th Century)

[#16 in the series This Week in English Catholic History: Week of December 16 – 22]



HIS week in English Catholic History, we examine the O Antiphons, which in the Ordinariate are sung during Evening Prayer on December 17-24 (in the Ordinariate’s Office) or 16 -23 depending upon what Office is used and are based on the Messianic prophecies of Isaiah.


O Sapientia, December 17; see Isaiah 11:2-3, Isaiah 28:29, Sirach 24:1-5, Wisdom of Solomon 8:1

O Wisdom, coming forth from the mouth of the Most High, reaching from one end to the other, mightily and sweetly ordering all things: come and teach us the way of prudence.

O Adonai, December 18; see Isaiah 11:4-5, Isaiah 33:22; Exodus 3:2; Exodus 24:12

O Adonai, and leader of the House of Israel, who appeared to Moses in the fire of the burning bush and gave him the law on Sinai: come and redeem us with an outstretched arm.

O Radix Jesse, December 19; see Isaiah 11:1, Isaiah 11:10, Isaiah 45:14, Isaiah 52:15, Micah 5:2, Romans 15:12

O Root of Jesse, standing as a sign among the peoples; before you kings will shut their mouths, to you nations will make their prayer: come and deliver us, and delay no longer.

O Clavis David, December 20; see Isaiah 22:22, Isaiah 9:7, Isaiah 42:7

O Key of David and scepter of the House of Israel; you open and no one can shut; you shut and no one can open: come and lead the prisoners from the prison house, those who dwell in darkness and the shadow of death.

O Oriens, December 21; see Isaiah 9:2, Isaiah 60:1-2, Malachi 4:2

O Radiant Dawn, splendor of light eternal and sun of righteousness: come and enlighten those who dwell in darkness and the shadow of death.

O Rex Gentium, December 22; see Isaiah 9:6, Isaiah 2:4, Isaiah 28:16, Isaiah 64:8, Ephesians 2:14

O King of the nations, and their desire, the cornerstone making both one: come and save the human race, which you fashioned from clay.

O Emmanuel, December 23; see Isaiah 7:14, Matthew 1:22-23

O Emmanuel, our king and our lawgiver, the hope of the nations and their Savior: come and save us, O Lord our God.

O Virgo Virginum, December 24; see Song of Songs 1:5, Memorare, Luke 2:5-6

O Virgin of virgins, how shall this be? For neither before thee was any like thee, nor shall there be after. Daughters of Jerusalem, why marvel ye at me? The thing which ye behold is a divine mystery.

Apparently originating in or prior to the Sixth Century, the O antiphons appear both in the Breviarum Romanum, the Church of England’s Common Worship liturgy and now in the Divine Office of the Ordinariates of Anglicanorum coetibus.

Note: If you would like to pray the O Antiphons as part of Evening Prayer, please visit Continue reading

Reviving “the Method” for the Ordinariates

Every Advent, at the start of a new liturgical year, I make a “New Year’s” resolution to more religiously pray the daily offices.   I am grateful for John Covert’s site that updates the psalms, canticles and readings for morning and evening prayer so one really has no excuse not to pray them if one has a smart phone.  Otherwise, it does require a stack of books, though I agree with Cardinal Robert Sarah that using the holy books adds to the sacred nature of the experience.   But let’s not let the perfect be the enemy of the good.  It’s better to pray the Office on a phone or a tablet than to not pray it at all.

So, with more diligent attention to the daily offices, I was very interested in this August 2016 article that Christopher Mahon discovered and reposted in an Anglican  Ordinariate Facebook group from  The New Liturgical Movement  on the role praying the daily offices played in John Wesley’s “Method.”

David Clayton writes in The Power of the Divine Office to Transform a Church and Society:

The ‘Method’ of the Methodists!

I was idly investigating forms of the breviary on the internet the other day (as one does), and came across a page about the history of the Anglican breviary, here.

Contained within it was the following:

 Regular praying of the Divine Office was likewise central to John and Charles Wesley’s “method,” which included scriptural study, fasting, and regular reception of Holy Communion in addition to daily celebration of Morning and Evening Prayer. John Wesley’s Rule of Life is, in its essentials, thoroughly orthodox and Catholic. It has been said that if Wesley had only been born in 1803 rather than 1703, he would have been a follower of those great Oxford divines — John Henry Newman, Edward Bouverie Pusey, and Hurrell Froude — who by their preaching and Tracts turned the Church of England to its apostolic and sacramental roots.

Indeed, it was those 19th century “Tractarians” who kindled new interest in the pre-Reformation forms of celebrating the Holy Eucharist and daily prayer. In the mid and late nineteenth century, the Anglican Church in England and America witnessed nothing less than a Catholic Revival, including the rebirth of organized religious orders, renewed emphasis upon and appreciation for the Episcopate and Priesthood, the Sacraments, the Real Presence of Christ in the Eucharist, the sacrificial nature of the Holy Communion, devotion to the Blessed Virgin and the Saints, and the Church as the Mystical Body of Christ.

How about we revive this method within the Ordinariates:

” . . .scriptural study, fasting, and regular reception of Holy Communion in addition to daily celebration of Morning and Evening Prayer.”

Add to that, Marian consecration and the daily praying of the Rosary. 

Clayton writes that as a former Methodist now Catholic, he was astonished to read this about the Anglican breviary.  He also pointed out everyone used to talk about the method without laying out what it was.  He adds:

This reinforces my belief that that if we want to transform the culture and revive the Church, we can do this through the Domestic Church and the family centered on liturgical piety, including the chanting of the Liturgy of the Hours at home. Furthermore, this means that we need to encourage this in the vernacular, so that people who are not fluent in Latin (i.e. most people) can genuinely pray it. I suggest that the Anglican Use Divine Office is a way to do this, as I described in a review of the Customary of Our Lady of Walsingham. And it is the prayer of the family in the domestic church, centered on a liturgical piety, that can drive such societal change today as well as transform the Church. We need to form people as contemplatives as a matter of course, not as the exception.

Your thoughts?





Professor Feulner receives second Knighthood for work with Catholic Church

IMG-20181210-WA0003Dr. Hans-Jürgen Feulner of the University of Vienna, Austria, a liturgical expert who played a key role in the liturgical commission that developed Divine Worship: The Missal has been awarded a second Knighthood for his contribution to the Catholic Church and to society.   Here Professor Feulner is shown being greeted by Archduke Simeon of Hapsburg-Lorraine who installed him as a Knight in the Constantinian Order of St. Georg at a ceremony in Innsbruck, Austria on Dec. 10.


Professor Feulner is also a member of the Board of Directors of the Anglicanorum Coetibus Society.

Here is the professor with the Archduke’s wife Princess Maria of Bourbon-Two Sicilies


In a message to the Society president from Austria, Professor Feulner said:  “The Archduke told me at lunch he was impressed by my work for former Anglicans and would like to talk more in Vienna soon.”

This is not the first high honor Professor Feulner has received.

Pope Francis knighted him in Dec. 2014, elevating him to the Pontifical Equestrian Order of St. Gregory the Great along with Dr. Clinton Brand for their work on the Anglicanae Traditiones commission, which developed the Divine Worship: the Missal, the liturgy used by the Personal Ordinariates for former Anglicans in the Catholic Church.