Here’s an excerpt:
This pastoral concern is the overarching context in which the inclusion of
Anglican liturgical patrimony into Catholic worship should be seen. Divine Worship is not a museum piece, but rather the Holy See’s judicious grafting of proven Anglican shoots on the living trunk of the Roman Rite to promote new and healthier growth.
In effect, following St. Gregory, Anglican patrimony is not so much worth preserving
in itself. Rather, its value and virtue is measured to the degree that it positively
contributes to making better Catholics and more Catholics by fanning the flames of
faith, hope, and charity.
It is massively important to recognize that the liturgical books comprised by
Divine Worship arise from an exercise of Peter’s authority over the churches that
recognizes the authentic faith of the Church expressed in Anglican forms of worship
and confirms that expression as a treasure or patrimony for the whole Church. In
other words, the universal Church recognizes the faith that is already hers expressed felicitously in another idiom. The elements of sanctification and truth that are present in the Anglican patrimony are recognized as properly belonging to the
Church of Christ and thus as instruments of grace that move the communities where
they are employed towards the visible unity of the Church of Christ subsisting in the
Catholic Church (cf. Lumen Gentium, 8).
By further enriching those expressions through access to the Magisterium that authentically interprets the Word of God and preserves Christian teaching from error, the Catholic Church proposes this form of worship anew as an efficacious means of sacramental grace for future generations.
To be sure, the sources are Anglican, and many of the liturgical texts in Divine
Worship have their origin in a situation of ecclesial rupture. Yet there is a powerful
dynamism at work in the reintroduction of these texts in communities now in full
communion with the See of Peter. It is not just that they are given a “new lease on
life” in a new context or successive generation. These liturgical forms “return” to the
Church having been purified and transformed in Catholic communion. Words
pronounced at other times and in other context are no longer simply Cranmer’s
poetry or an English assertion of independence from Rome, or now merely the
eloquence or piety of the priest celebrant who speaks them, but rather the words of
the Church and her faith.
Divine Worship: Occasional Services and The Missal gave voice to the faith and
tradition of prayer that has nourished the Catholic identity of the Anglican tradition.
There is much in this tradition that remains to be recovered: the zeal for sacred
beauty, parochial experience of the Divine Office, a robust devotional life, a
developed biblical piety, the vast treasure of sacred music.
The Anglicanorum coetibus Society plays a key role in recovering the Anglican patrimony consistent with Catholic faith: “the zeal for sacred beauty, parochial experience of the Divine Office, a robust devotional life, a developed biblical piety, the vast treasure of sacred music.”
Thank you to all of you who support our efforts with your yearly subscription. Those readers who would like to help us maintain our ad-free blog and our website, please go to our website and click on “become a member.”
The photo above is by Christopher Mahon, one of our directors who attended the Anglican Patrimony Conference. I am not sure who is speaking. I do not think it is Archbishop Di Noia. Christopher wrote on Facebook Apr. 25:
The Anglican Patrimony conference, currently underway at St Stephen’s House, Oxford, has gotten off to a great start with a strong turnout from the various branches of the Anglican family (including many from the Anglican ordinariates), fascinating lectures (starting with C of E Bishop Michael Nazir-Ali), morning and midday prayer (from the BCP & the Customary of OLW), and much discussion.