David Warren on Prayer in English

20191116_113401 (1)David Warren, shown above speaking Nov. 16 at the Anglican Tradition in the Catholic Church Conference in Toronto, has a piece at The Catholic Thing on Prayer in English that picks up on some of the themes of his engaging talk that was both uproariously funny and erudite. Though I don’t happen to have a photograph of John Covert laughing, every time I checked the audience out, there he was seeming to enjoy the talk immensely.

One of the things Warren told us at the conference was his surprise at discovering that St. Thomas More had said he thought the Mass should be translated into English.

He picks up that idea in his piece at The Catholic Thing.

Thomas More’s acknowledgment of the possibility of the Mass in English surprised me. Did he know what that could lead to?

But degeneration is possible in any language; and conversely, the sacred can be assimilated within all. While Latin must, through any foreseeable future, remain the “lingua franca” for the universal Church, she must also accommodate a “pentecostal” world that often resists Latin.

The significance of the Anglican liturgical tradition cannot be detached from Protestant history; herein lies the danger. The beauty of it cannot be overlooked, either. Generations of Anglicans trying to be true to the traditions of the Western Catholic Church were its authors.

Moreover, it coalesced at a time when this living tradition was still within touch, and when the English language was at its greatest.

Not only “great” in “the language of Shakespeare” sense, but too, as a practical matter. Those who have studied will realize that it’s much easier to translate the classics as well as the Bible into Elizabethan and Jacobean English WITHOUT modern idiom and cliché.

Of course, go on over and read the rest!  Also in that vein is a piece by Tim Stanley at The Catholic Herald entitled Cranmer’s Accidental Gift to Catholics.

I was a member of the Church of England myself once, but only very briefly – so I didn’t get to fully appreciate Cranmer’s intelligence and poetry. Recently though I’ve become heavily involved with the ordinariate – that happy band of ex-Anglicans who have joined the Catholic Church, bringing with them some of the best of the Anglican tradition, including its magnificent thees, thys and thous. Before distributing Holy Communion, ordinariate priests recite Cranmer’s “Prayer of Humble Access”: “We do not presume to come to this thy Table, O merciful Lord, trusting in our own righteousness, but in thy manifold and great mercies.” It’s a profound moment when everyone stops to contemplate just how awesome Christ’s sacrifice is, and it helps explain the emphasis upon reverence in sacramental worship. If you believe that this really is the Body and Blood of Christ, if you are in front of the actual King of Heaven, why wouldn’t you fall to your knees? “We are not worthy,” says the Book, “so much as to gather up the crumbs under thy Table.”

Now, as I said all of this I was aware that I was speaking to an overwhelmingly Anglican crowd, and the ordinariate is controversial in the CofE because some see it as having stolen their priests. But, I said, isn’t the ordinariate rite a breathtaking example of real ecumenism? Could Cranmer – a man murdered by Mary I – ever have imagined that 500 years later, his words would be spoken by Roman Catholics here in England? It’s a demonstration of the power of beauty to cross boundaries and unite Christians around what really matters. The concern for eternal truths should bring Catholics and Protestants together; it’s a lot more important than the specifics that separate them.

Again, go on over and read the whole thing.  Most interesting.

In the period after Anglicanorum coetibus was promulgated and before the ordinariates were established and well-before we had Divine Worship: The Missal, there was a debate about Cranmer.  Some argued he was a heretic and therefore his work should be disallowed.

What I have to say for Cranmer is that he was a great translator of Latin—many of the collects he translated are true to the Latin—and was able to do so in such a way that the English was pleasing to the ear, poetic, and beautiful.  Thankfully, the Catholic Church has chosen to allow among our treasures to be shared some of Cranmer’s  work.

Ottawa’s organist and cantor to release Christmas album in December

FullSizeRender (1)
Michael Trolly,  the cantor and organist at Annunciation of the Blessed Virgin Mary in Ottawa has produced a Christmas album!
You can get a preview of the songs that are now up on YouTube.
If you are looking for Christmas gifts or stocking stuffers, give a listen.   But if you listen you might find the music addictive.  That’s the experience most of had with his album Even As We Are. I played if over and over and over at home, in my car.

Click here for the play list.   Michael agreed to answer a few questions for the blog.

What prompted you to do a Christmas album?

I’ve had a lot of requests over the years for a Christmas album.  I’ve played piano and sang since I was a very small, and have recorded various projects before, but had never released any Christmas music, and I had wanted to do this for a long time.Music has always been an integral part of my celebration of Christmas.   Growing up, I would sometimes attend a Christmas Eve service with my family at an Evangelical church, an Anglican Eucharist later in the evening, and then the Catholic Midnight Mass.  In my desire to work for greater unity among Christians, the music we have in common seemed to play an important role.

As a Catholic in the Ordinariate now, I still play occasionally (especially around Christmas) at my mother’s Wesleyan congregation, or at other churches.  I also play for the Vigil Mass at a diocesan parish, as well as serving as organist and cantor at my Ordinariate parish.

This album is partly a way of sharing some of our musical Patrimony with other Christians.It includes my adaptation of an Anglican Chant setting of the Magnificat by Havergal, as well as an original folk-style tune of mine for Fr Roland Palmer’s hymn Sing of Mary, a favourite at my parish.   Two of the pieces are by Fr E. Caswall, who served as a C of E priest before his entrance into the Catholic Church, and later became a Catholic priest after his wife’s death.   Another  is a setting by my own parish priest (and our new Canadian dean) Fr Doug Hayman, of a Christmas office hymn.   The Huron Carol, based on the work of St Jean Brebuf, is one of the most popular Canadian carols, though less well known elsewhere.   In general, I’ve tried to pass on some of the music that’s been most important to me in my own spiritual journey, and to focus on material that isn’t so common (for this album, I’ve probably omitted all of what would generally be considered the most popular Christmas carols and hymns–not because I don’t like them or wouldn’t include them on a future project, but because I wanted to focus on  something very particular.)

How long has this been in the works?

I’ve been practising the material on this record for years, and developing a sense of what I wanted.   I even made a start at recording this album over a decade ago, and had been promising family and friends that it was coming.   What I finally did was go to my producer and suggest it was finally time, and ask whether we could do something very simple–a live recording of me playing piano and singing.   We took videos of the session and put them on YouTube.  The album is essentially the same, although it’s been mastered.I’m hoping at some point in the future to do another Christmas project, probably with some other musicians.

What other recording experience have you had—-tell us about your other albums

I have two other recordings available, both containing all original music.   My first album, “From the Middle of your Wild Dream” was recorded in the loft over a friend’s garage the summer I was 18, and we duplicated it ourselves.   We’re hoping to have it remastered soon and released online, but it’s not currently available.  My second album, “Even as We Are”, was a more professional affair, recorded my final year of university, at studios in Winnipeg and Ottawa, and featured some family and friends on other instruments and backing vocals. This Christmas album, “Sleep, Holy Babe” is an attempt to provide a more intimate feel; it’s my first recording where all the piano and vocals were recorded simultaneously, as a live recording, so it gives a more authentic experience of how I sound in person.

As a busy father, church organist and cantor, trying to make a living, how did you find the time for this?

Well, for a long time I didn’t!   I spent three years back in school recently earning my Master of Divinity degree, graduating last year.  Then I immediately took on a year long stint in high school chaplaincy.   A lot of recording projects have been put on the back burner in recent years.  My current full time job is working night shifts at a group home for persons with special needs, a schedule I work because it leaves me more time available for church and family commitments, and to take on other musical projects.Still, as a church musician, I’ve been playing and singing Christmas music for years.   I also play and sing a lot at home; many Christmas carols work very well as lullabies while putting babies to bed!   So I was slowly getting things ready.   As I’ll be taking most of 2020 off from work as parental leave, that may give me the chance to finish some other projects as well!

What do you hope listeners will take away from this music?

That will depend a lot on each person, of course.   But I do hope it will put the spotlight on some texts and music from the Anglican Patrimony as it is celebrated in the Catholic Church.  More importantly, I hope it will provide a celebration of Christmas that is deeply Marian as well as Christ-centred.I’ve tried to incorporate a lot of material that focuses on the relationship between the Madonna and Child.   It was a conscious choice to insist on including all the verses of “In the Bleak Mid-winter”–the verse referring to God roughing it, content with a “breastful of milk” is often left out of hymn books, and even more frequently from recordings.  But such expressions are very common in Marian hymns, and express something profound both about the Incarnation, and the theology of the body and of motherhood in particular.   I hope I’ve caught something of that spirit.

When will the album be available?

The album should be available for download or streaming by December 1.    CDs are currently available for pre-order, and you should be able to get them in time for Christmas Day.   Email me for pricing and shipping details.michaeltrolly@gmail.com

I  know it’s not even Advent yet, but on this blustery November morning, as I listen to the carols, I am caught up in the worshipful and tender feel of Michael’s arrangements.  My goodness!   His arrangement of Sing of Mary is worth the price of the whole album.

Here’s a bio Michael provided:

Michael Trolly was born near Toronto, Canada, in 1984.  Raised in an Evangelical Protestant family, Michael began to explore the Anglican tradition in his teens, after his father bought him a copy of the Prayer Book.   He was confirmed in the Anglican Catholic Church of Canada by Bishop (now Monsignor) Robert Mercer in 2003, and became a seminarian of that body shortly after.   Michael studied theology and music at multiple universities, and holds BA and MA degrees in theology from Canadian Mennonite University, and an MDiv from St Paul University.

Michael briefly served as the ACCC’s diocesan secretary, and participated in synods in Halifax and Vancouver that endorsed unity with the Catholic Church.

Ordained as an Anglican deacon by Bishop (now Monsignor) Carl Reid in 2011, Michael served as Assistant Curate at Annunciation of the Blessed Virgin Mary in Ottawa.  Michael and his wife Rebecca (a former Wesleyan Church minister) were received into the Catholic Church the following year.  They remain parishioners at Annunciation, now a parish of the Ordinariate, where Michael serves as organist and cantor.  They are expecting a third child in January, and the family shares their home with a feline named after Pope Emeritus Benedict XVI.

 

Theology on Tap with Fr. Doug Hayman our Canadian Dean

20191121_192040On Thursday, Nov. 21, Ottawa Theology on Tap featured our own Canadian Dean and pastor of Annunciation of the Blessed Virgin Mary Fr. Doug Hayman.

Here’s the write up from the Facebook Event for the Theology on Tap.

We invite young adults 18-39 years old to join us this evening, 7-9pm, at Boston Pizza on Bank Street for our final event of the year and perhaps for now! Fr. Doug Hayman, Priest Administrator of the Catholic Church of the Annunciation of the Blessed Virgin Mary of the Anglican Ordinariate, will share about the beginning of the Anglican Church, touch on some Anglican-Roman Catholic interactions in the 20th Century, pick up the substance of Benedict XVI Apostolic Constitution, and finish with a reflection on what it is to live and minister in the context of the same. This event is in commemoration of the 10th anniversary of the apostolic constitution Anglicanorum Coetibus. Bring a friend. See you there!

20191121_192050Fr. Hayman gave a most interesting history from the time of Henry VII onwards to the promulgation of Anglicanorum coetibus, revealing the Catholic elements that had been preserved in the Anglican Church even during times when Protestantism was ascendant. The English Reformation was different from that which happened on the European continent, he explained.

Of course, the talk also covered St. John Henry Cardinal Newman and the tractarians’ efforts to recover and renew those elements.

We are blessed to have Fr. Hayman preach on Sundays, but I was struck once again to hear him speak in this informal setting.  What a great teacher he is.  So engaging.

Fr. Hayman records his sermons.  If you want to hear them, you can find them here.

Anglican Church in North America (ACNA) on the rise

DSC00941Good news for the Anglican Church in North America (ACNA);  bad news for the Anglican Church of Canada (ACoC) and its sister ecclesial community The Episcopal Church in the United States (TEC).  The picture above shows Bishop Charlie Masters from the Canadian arm of ACNA (in purple cassock second from the left)  and Canon Jack Lumanog, Canon to the Archbishop and Primate of the ACNA on the far left.  They’re shown with  Canadian Catholic bishops at the 2017 National March for Life.  Archbishop Terrence Prendergast of Ottawa; Cardinal Thomas Collins of Toronto, and Archbishop Brendan O’Brien (now emeritus) of Kingston.

ACNA is made up of former bishops, priests and lay members of the ACoC and the TEC.  It’s a relatively new Continuing Anglican body that broke with the ACoC and TEC over changes in moral issues regarding human sexuality and marriage. ACNA deems these changes inconsistent with Holy Scripture.

While there are some Anglo-Catholics among ACNA members, most seem to be from the evangelical and charismatic stream of the Anglican Communion.  My  experience of them is of a warm, inviting and attractive group of Christians.

DSC00535Several years ago I covered the synod of the Canadian arm of ACNA called the Anglican Network in Canada (ANiC) for Catholic papers;  every year one or two of their bishops come to Parliament Hill in May in their purple cassocks for the March for Life (see above) and a while back Christopher Mahon and I attended, as representatives of the Anglicanorum Coetibus Society, the installation of Canon Brent Stiller as rector of St.  Peter and St. Paul’s in Ottawa, an ANiC parish in the heart of downtown.

Now for the good news and the bad news.DSC01198

More information has emerged from a recent study revealing the Anglican Church of Canada would shrink out of existence by the year 2040 if current trends continue.  The study was recently presented to the recent meeting of the Canadian House of Bishops.

According to Jeffrey Walton at the Juicy Ecumenism blog:

New attendance figures are striking: in 2017, the Anglican Church of Canada had an average Sunday attendance of 97,421. For context, the Anglican Church in North America (which partly overlaps geographically with the ACoC) reported an average Sunday attendance of 93,489 this past year. The ACNA through its Anglican Network in Canada (ANiC) diocese and The Reformed Episcopal Church’s Canadian convocations now has congregations in every Canadian province with the exception of Prince Edward Island.

Obviously this comes with a major caveat: the ACNA also has congregations in the United States and Mexico, which the ACoC does not. In order to offer an “apples to apples” comparison, we can add the Average Sunday Attendance of the ACoC to the same for the Episcopal Church in 2017 (553,927) for a total attendance of 651,348 between the two neighboring churches. The ACNA’s 93,489 figure is about 15 percent the size of the combined ACoC and TEC attendance figure, but a consistent trajectory is visible: the two liberal Anglican provinces are consistently declining, while the ACNA has for its first 10 years reported consistent growth.

Walton gives a hat tip to David Jenkins at Anglican Samizdat who broke the story, who reveals the news is even worse for The Episcopal Church (TEC) in the United States.

Jenkins writes:

The Anglican Church of Canada is declining faster than any other Province other than TEC, which has an even greater rate of decline.

The slowest decline is in the number of priests.

Interesting.  I’m glad ACNA is flourishing.  I wish they would consider the Catholic Church, but right now most of them do not share the same ecclesiology or sacramental theology.  There are women priests in ACNA, though some division within about whether this is a good idea or not.  I hope we in the ordinariates can maintain good relationships with ACNA, ANiC and other Anglican bodies who strive for deeper conversion in Christ.

George Weigel makes helpful distinctions

DSC04342I have seen many Catholics drawn to a traditionalist critique not only of Pope Francis, but also of the Second Vatican Council.  Because of the confusion in the Catholic Church right now, many are looking for certainty, for a set of teachings that have stood the test of time; a pre-Conciliar approach that provides clear answers, especially on the church’s moral teachings.

I understand the draw, but I’m not comfortable with it.

As much as I love the Traditional Latin Mass and believe that Catholics need to be exposed to the teachings of St. Thomas Aquinas and well-acquainted with natural law, I am leery of trying to roll the doctrine of the Catholic Church back to before the Council or to some point in history when presumably the teachings of the Church were more pure. We can see from descriptions in the Epistles that even in the Early Church there were divisions and heretical ideas manifesting.

At the same time, I’ve been dismayed by the aftermath of the Second Vatican Council, what I call the small “s” spirit of Vatican II that pushed for the wreckovations of sanctuaries, removed altar rails, whitewashed or removed statues, and other revolutionary acts.  That was a progressivist “spirit of Vatican II” run amok.

DSC08600Of course, the Personal Ordinariates for Catholics of Anglican tradition would not exist were it not for the Second Vatican Council.  We are what “realized ecumenism” looks like, as Msgr. Mark Langham told the Symposium in Rome on the 10th Anniversary of Anglicanorum coetibus.

George Weigel has a piece in The Catholic Herald that helps explain that we are not seeing a two-way divide in the Church, but a three-way one.

In The post-Vatican II Civil War, he writes:

Although the drama of Catholicism and modernity is often described in terms of a battle between traditionalists and modernisers, it is more accurate to think of it as a three-way contest between those committed to resisting modernity in all its forms, those seeking an accommodation with modernity because they believe it has made classic Christian truth claims and practices implausible if not false, and those seeking to convert modernity by placing its noblest aspirations on a firmer, Christ-centred foundation.”

This was one of the aims of some of the Council reformers—to refocus on Christ, on Scripture and on the Early Church Fathers.   While this change was not meant to abrogate natural law, or the teachings of St. Thomas Aquinas, it was meant to go back to the sources, the same sources that Aquinas relied upon.

Weigel continues:

De Lubac was not the only Council theologian who believed that other theologians, during and after Vatican II, were going so far in their embrace of intellectual modernity that they were emptying Catholicism of its doctrinal content and betraying John XXIII’s evangelical intention for the Council. Their opponents, of course, denied this charge and claimed they were the true heirs of the “spirit” of Vatican II, which they often defined by reference to a selective set of quotations from Gaudet Mater Ecclesia [the Council’s opening declaration].

In 1969, de Lubac, the French Oratorian Louis Bouyer, the Chilean Jorge Medina Estévez, and the German Joseph Ratzinger agreed to meet during the first session in Rome of the International Theological Commission, an advisory body to the Congregation for the Doctrine of the Faith, as Paul VI had renamed the old Holy Office. At a meeting arranged and led by the Swiss theologian Hans Urs von Balthasar, they dis- cussed the possibility of a new theological journal that would challenge the intellectual hegemony enjoyed by Concilium and the theologians associated with it. They chose the name Communio, Ratzinger later recalled, because the Latin word for “communion” connoted a “harmonious coexistence of unity and difference” that stood in contrast to the ideologically straitened perspective of Concilium.

The name Communio would also challenge the appropriation of the term “communion” by Catholic progressives who were using it to de-emphasise the vertical or transcendent dimension of the Church in favour of a horizontal, populist Church that functioned more like a political party than a community of disciples in mission.

Go on over and read the whole article. There is a choice that is neither traditionalist, nor modernist and progressive, a choice that is dynamic and takes the whole of Catholic tradition into account, not restricted to one era or point in time.

Weigel describes it as [my emphases]: “neither a Catholic surrender to modernity nor a flat-out rejection of modernity, but the conversion of modernity, beginning with a critique from within modern intellectual premises.”

Maybe some of that critique from within modern intellectual premises didn’t work so well, or failed to convince, or has yet to be worked out.  But those who tried it should not be dismissed as modernists.

 

 

Rome Symposium written up in The Portal by Fr. Bernard Sixtus

DSC08515The November edition of The Portal Magazine has been out since All Saints Day, but I am only getting around to reading it now.  And how could I have put it off!  Especially since it has so much written about events in Rome in October, including the canonization of St. John Henry Newman.

I was delighted to see a write up on the Symposium on the 10th Anniversary of Anglicanorum coetibus organized by the Congregation for the Doctrine of the Faith (CDF) and the canon law faculty of the Pontifical Gregorian University.   The Anglicanorum Coetibus Society also helped with some aspects of registration and publicity on behalf of CDF.   I wrote about the Symposium here.  I focused mainly on covering Archbishop Di Noia’s talk on the history of the Apostolic Constitution.

DSC08506Fr. Bernard Sixtus, who serves on the board of the Anglicanorum Coetibus Society,  (shown above on the left with Msgr. Robert Mercer, CR) provides a good synopsis of the gathering.  Which reminds me, I need to check on how and when the great talks at the Symposium will be published!

Fr. Sixtus writes:

The second address was by Father Gianfranco Ghirlanda SJ, a ‘Consultor’ at the CDF, and focussed on the Canonical Perspective. This was easily the most densely academic, ‘technical’ and complex of the days’ talks – and it was given in Italian to boot.

-snip-

However, persisting with it and making an effort was certainly worthwhile: our speaker outlined for us in fascinating detail just how the Apostolic Constitution achieved its aim of providing a structure to ‘protect our patrimony’. This was done by carefully examining possible structures and ‘inventing’, in effect, something new: not a ‘Particular Church’ distinct from the Latin Church by Rite (because our patrimony is part of a broadly ‘Western’ or ‘Latin’ tradition), but much more than a ‘Personal Prelature’. Instead, the Ordinariates are a specific way of belonging to the Catholic Church similar to a Diocese – and he showed us just how this was expressed particularly in the way in which the judicial, administrative and legislative authority of the Ordinary is defined. Thus our Ordinaries possess ‘exclusive’ authority over those belonging to the ordinariates, which may be exercised in ‘coordination’ with the Bishop of the
Dioceses in which Ordinariate members live but is not ‘cumulative’ – hence the local Bishop does not possess any authority over Ordinariate Catholics living in
his Diocese in his own right. This – very unusual -arrangement is protected by the fact that the authority of the Ordinary is ‘vicarious’ of the Supreme Pontiff (the Pope), thus protecting (in Canonical terms) the Ordinary’s independence in order to make sure we are united but not absorbed.

I recall Fr. Ghirlanda described us as a “personal particular church.”

Fr. Sixtus writes about Archbishop Di Noia’s and Msgr. Mark Langham’s talks as well, and I encourage you to go on over to the Portal to read them.  Here’s what he had to say about Professor Hans-Jurgen Feulner’s talk on liturgy.

His address concentrated on showing how the principle of ‘unity of the Catholic Faith in the legitimate diversity of liturgical expressions’ is realised in the liturgies of ‘Divine Worship’ (both the Missal and the ‘Occasional Services’). He emphasised key elements of our liturgy, such as its ‘Sacral Language’ and the sources from which our Order of Mass derives, helpfully setting out the three main sources in a ‘table’. This made it easy to see how the different parts and elements of our Mass derive from three main sources, namely from the Roman Missal in its present edition, from sources in the Anglican
tradition (such as the Collect for Purity, Comfortable Words, Prayer of Humble Access, etc.) and from the Sarum Use by way of the Anglo-Catholic Missals (such as the ‘English Missal – the Embolism and the Prayer for Purification at the Ablution being cases in
point). The detail was fascinating, and in conclusion Professor Feulner stressed how the Ordinariate Mass is a ‘liturgical tradition’ within the Roman Rite (rather than a distinct Rite), but as such in his view the ‘prime bearer’ of our patrimony, clearly more so than, for example, Anglican synodical traditions. As such, his point was: we need to look after it and celebrate it. Even if and where this requires our communities to adapt (such as in places which became Catholic from so-called ‘Roman Rite’ Anglican parishes), we should
use ‘our Mass’ as a precious gift to be shared – for if we do not celebrate our proper liturgy, why have Ordinariates at all?