Tuesday, 27 October 2009

The Anglican tradosphere - and the question of celibacy

I am sometimes inclined to describe to those Catholic blogs that to a greater or lesser extent promote the extraordinary form of the Liturgy as being the "tradosphere". I have just stumbled across what might loosely be considered its equivalent for the Church of England.

This is where I began: Musings of a City Priest. The references in this post to "continued reception" of the news of the Apostolic Constitution set me to pondering the use of the same phrase with regard to matters of doctrine and not just of discipline. Is there any real sense of accepting an idea of a Magisterium with an authority to teach?

From where I went to Richborough: Ancient Richborough. I link to this particular post - because, despite its claim to Anglo-Catholic credentials, it is totally and utterly Anglican. It is also quite inadequate in its omission of separation from the See of Rome as being part of the historical origins of the C of E. And it is to totally misunderstand the implications of the new movements in the Roman Catholic Church for a renewed witness to the life of the evangelical counsels. The post And pigs might ... is equally thorough in its Anglicanism. One could be forgiven for taking it as reading the provisions of the forthcoming Apostolic Constitution as being a mere version in the Roman Catholic Church of what they rather hope they could have within the C of E; and that they will avail of it if the C of E don't play ball.

Fr Hunwicke is, I believe, notorious in the Anglican tradosphere. If this is anything to go by, I am not at all sure that he has really got what an Anglican ordinariate is likely to be about:
I regard as significantly positive the willingness of Rome to allow married Anglican bishops to continue to exercise episkope in the guise of prebyteral Ordinaries. The Holy Father, as in the matter of Summorum Pontificum, has not just given the minimum.

St Peter's London Docks interested me because this particular post seemed to be struggling to identify a specifically Anglican patrimony that could be taken over into an ordinariate. The Church building might well be a patrimony of a sort, but it can hardly be the essence of such a patrimony; and the prayer and devotion can surely be transferred to a new building.

The point I particularly notice: married clergy being seen as part of the Anglican patrimony that will be accomodated in an ordinariate. I think my concerns already expressed about the witness to celibacy which, though a discipline of the Church rather than a doctrinal requirement, is nevertheless part of the nature of the Church's witness to Christ, appear quite justified.

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