Making your support real and not theoretical

Last Sunday, we had a visit from two young men who had attended publicly-funded Catholic schools.  The one I spoke to at length said the effect of that education left him an atheist.  But his interest in an ancient sport prompted him to do some reading and he discovered how many knights of old were deeply Christian.  His reading and searching led him to discover the Traditional Latin Mass, and he is now a member of our local Priestly Society of St. Peter (FSSP) parish in Ottawa and very happy there.

He and his friend, however, had decided to visit other churches in the area and since someone had left a little leaflet in their apartment building about our Christmas season liturgies, they visited us and stayed for our Epiphany Dinner that followed our Mass and the Baptism of our youngest member, little Phoebe.

They were pleasantly surprised by our Mass and what a delight it was for us to meet these delightful young men who are eagerly growing in the Catholic faith, and who rediscovered it through traditional liturgy.

We also have some regular visitors who participate in our parish life but are active members of other parishes in Ottawa.  We welcome them. They are our friends, part of our community and they support us.

In recent days, however, I have had some conversations with some people involved in Ordinariate life about those who tacitly support the Ordinariates, or the Anglicanorum Coetibus Society but tacit support is as far as it goes.

  I received the following in an email:

I know there are lots of folks out there who think that the Ordinariate is wonderful. They are supportive of what we do, and they are supportive of Ordinariate priests.

Where an Ordinariate priest is on loan to a Diocese, they are very grateful to have his ministry within the Diocese.

They are ‘theoretical supporters’ but they don’t come to the Ordinariate.

Some of them have very good reasons for not doing so. But this seems to be an ongoing theme with what we might loosely call ‘traditionalists’

They will go from event to event, but won’t commit themselves to anything in particular.

They will talk about how terrible the state of the Church is, but not stay in the one place long enough to ever make a difference.

Or even worse, they will run off to the SSPX [The Society of St. Pius X]. The Church cannot be rebuilt from the outside, it can only happen from the inside.

We have been given a tremendous opportunity to build something truly amazing, but it cannot be done with theoretical support, it needs practical support.

I am not categorizing the young men who visited us in this uncommitted camp—-they seem to be positive and committed, not angry at the state of the Catholic Church and likely to run off to the SSPX, which unlike the FSSP, is in an irregular state of communion with the Pope.

I personally have nothing against the SSPX, but I agree with my correspondent that “The Church cannot be rebuilt from the outside. It can only happen from the inside.”   Thus, I would encourage people to work on renewal from within, starting with their own personal renewal and holiness.

Before we came into the Catholic Church, I knew a number of former Anglicans who had already converted to the Catholic faith.  I had counted them among those I expected would join us.   I had underestimated the reasons why a family once anchored in life in a Roman Catholic parish might decide for the sake of better programs for children or for young adults or for new bonds of friendship to stay where they were.  Thus, we did not get the sudden influx I had hoped for.   These are the people who are our supporters but who my correspondent might describe as those who have “very good reasons” not to join us.

In the vein of practical rather than theoretical support,  I was speaking with someone else who mentioned how many people who attend an Ordinariate parish expect the bulletin to magically appear each week, or the coffee pots to turn themselves on and the table to sprout a sumptuous breakfast.   I have to confess I’m a little guilty when it comes to the magnificent decorations we have at Thanksgiving, and at Christmas, and other times of the year.  Somehow they manifest supernaturally, as do the clean linens for the altar and so on.

Perhaps all of us can think of how we can move towards greater commitment and tangible, practical support for our Ordinariate communities and priests in small ways this year.

10 thoughts on “Making your support real and not theoretical

  1. Pingback: THVRSDAY EDITION – Big Pulpit

  2. Yes, this is a problem, and I can also think of concrete personal examples by reputation. For a long time I have felt critical of Rod Dreher-style Benedict Option thinking which I think contributes to the selfish myopia that is too common: he himself being the first example, having renounced the Catholic Church (Yeah, they make you do that in writing) for Eastern Orthodoxy. I think his disaster-escape mindset contributes to some extent to people’s somewhat frenetic tendency not to put down roots. After all, an ark, Dreher’s favoured image, has no roots. It is mobile and disconnected, insulated from its surroundings. If we are to build the new post-post modern society on neo-medieval principles, rejecting the nominalism and radical individualism that has brought us to the current crisis, we must form real Catholic communities that are united not only by traditionalism but by geographical location and economy. Part of the problem is communication: knowledge of what communities are closest and similarly-minded.


  3. I had the temerity to approach a member of the local, dwindling Episcopal parish and suggest he check out the Ordinariate in hopes it might serve as a life line. Fail. To be sure, I was being entirely self-serving; despite not being able to switch permanently form diocesan to ordinariate, I’d ‘ave been the first one through the door! Things are so very bad out here — please, Ordinariate, to the rescue come.


    • Are you not exemplifying the “disaster-escape mindset” here? Why would a current Episcopalian want to jump out of the frying pan into the fire?


      • No, it’s charitable to try to bring someone out of a false religion into the true Faith. It’s not self-serving at all.


      • Right, so you’re not really using the term the same way I did above (or at least as I meant it). The Anglican communion is genuinely a disaster to someone who believes in traditional gender roles for religious reasons. I’m not sure why Roman communion is supposed to be the fire. Sure the current Pope seems to be trying to alter Catholic doctrine with Amoris and death penalty changes, but he doesn’t seem to be making much headway, and while the Ordinariate is small, it does exist. But the disaster-mindset I was speaking of was not a responsible strategy for dealing with an existential problem, but a poorly-conceived reflexive response unconcerned with sustainability more reactive than proactive. Hopefully that helps assuming you weren’t just trying to score rhetorical points.


  4. I entirely agree. That is not, however, how Wm Mitchell pitched it. He implied that a local Ordinariate mass would give him, although not a person of Anglican background, an opportunity to escape servers in sneakers or whatever makes it so very bad.


  5. While there are some people who will emphasize that it is possible for non-canonical members of the ordinariate to register in our parishes, it would be nice if there was a way by which long term members (assuming canonical membership in the Latin Church sui juris, of which the ordinariates under “Anglicanorum Coetibus” are part) could become canonical members of the Personal Ordinariate of [fill in the appropriate one]. This might encourage some tacit supporters to become invested in their parish knowing that they have full membership canonically in the parish, since true canonical membership in ordinariate parishes depends upon canonical membership in the ordinariate.

    While I acknowledge we have many supporters and affiliates who would give to our parishes and ordinariates regardless and I am very, very grateful for their support, in my opinion on our part we have no right to expect continued support if the membership requirements remain limited.

    Some will say that the ordinariate membership requirements are designed to encourage evangelization. Fair and good. But how is a person who has been a de facto member of this or that ordinariate parish for five or more years or whatever less entitled to claim the Anglican or English patrimony as his or her own than someone who could have been baptized last year then received into full communion with the the Catholic Church this year?

    Nevertheless, this is above my paygrade and is dependent on the reigning Holy Father’s wishes.


    • The Vatican obviously can grant indults that would allow individuals who completed the sacraments of initiation within the jurisdiction of a diocese, as a derogation from the norm of Anglicanorum coetibus beyond the exception of those who are members of ordinariate families contained in the law itself, but likely would do so only when there are particular situations that make it appropriate. Two situations that come to mind in which such indults would seem to make sense — (1) “cradle Catholics” who reside in a place where there’s only an ordinariate parish (some islands in the Torres Strait, for example) and (2) “cradle Catholics” with appropriate training employed in some capacity in an ordinariate parish that compels participation in its liturgy (director of religious education, pastoral associate, organist or cantor, etc.) — and there certainly could be other situations as well.

      The canonical process to obtain an indult for transfer from one sui juris ritual church to another or between a sui juris ritual church and the Roman Catholic Church generally requires the individual to initiate the request and the concurrence of both diocesan bishops. In the case of an indult to transfer to an ordinariate, the respective consents would come from the individual’s bishop and the ordinary of the respective ordinariate.



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