Why Catholicism? A Former Episcopalian Priest’s Story

By Jürgen Liias

(Catholic Exchange) Since announcing my decision to become a Catholic and to seek ordination through the Personal Ordinariate of the Chair of Saint Peter, I have had many an inquiry from folk wondering, “Why?” Some of these were authentic expressions of inquisitiveness; others came with perplexity; not a few came with consternation and dismay.

My first reason is this decision is an act of obedience to the guidance of the Holy Spirit. As my Spiritual Autobiography details, this has been a long personal journey, of twenty-five years or more. However, I would add that, as personal as it is, it is not just a private or uniquely individual call. It is not simply a private denominational predilection.

There is in the Christian life a force of gravity which draws the believer ever deeper into union with Christ. That union is not only a private mystical union—though it is that–but a deepening union with the mystical body of Christ, the Church. It is a dogmatic principle of the Catholic Church that “this Church, constituted and organized as a society in the present world, subsists in the Catholic Church.” (Lumen Gentium). If this is true, then this gravitational pull of Christ’s Spirit is universally active, drawing all humanity to Christ the Head and to the fullness of his saving grace which he mediates through His Body the Church. John Henry Newman, an Anglican convert to Rome, insightfully quipped there was no steady state between Atheism and Catholicism! There is always in the human soul that spiritual battle—the psychomachia—between the centrifugal forces of the world, the flesh, and the devil drawing us away from the Love of God, and the centripetal dynamic of the Holy Spirit pulling us ever deeper into the love of God. There is a gravitas to the Catholic Church, to the See of Peter, that is, I believe, a true and objective  charism intended by Christ to draw his followers into union with him in the fellowship of the Catholic Church. Whatever the individual contours of my own movement into the Catholic church have been, I believe they are part of this larger, universal gravitational grace that emanates from the Heart of Jesus which is in his Body.

That, of course, already displays the second reason for my decision: theology. The great divide between the churches of the Reformation and the Catholic church is in the domain of Ecclesiology—What is the church? In the protestant world Anglicanism has sought to maintain a catholic ecclesiology; that is to say an ordering of the body that is organic, universal, and apostolic. Bishops; creeds; sacraments; and conciliarism have been maintained as integral pieces of Anglican ecclesiology – Papal Primacy alone being set aside. Within that catholic structure, Anglicanism has also asserted a principle of theological freedom and diversity: one may believe in spiritual regeneration in baptism, but one may not; one may believe in the Real Presence in the eucharist, but one may not; one may believe in the authority of scripture, but one may not; one may believe in the sanctity of marriage but one may not. For much of my life as an Anglican, that freedom was a pleasant gift; but increasingly it had become a source of distress and a profound impediment to my priestly work as a pastor and preacher. How could I proclaim from the pulpit, “the Bible teaches…” or “Christianity asserts…” when my Bishop says quite the opposite? How could I advise a person in the confessional, when the priest in the neighboring parish would advise the opposite?; and I speak here of matters essential and primary. My authority as a teacher and confessor needed to be based on something other than my own best opinion (of course, this quandary becomes even more confusing, on almost any given point of doctrine or morality, in the vast panoply of protestant denominational theologies)... (continued)

To Read More Click Here

Link:

• Why Catholicism? A Former Episcopalian Priest’s Story

Former dean of Advent Cathedral in Birmingham and ex-rector of nation's largest Episcopal church jumps to Catholic Church

By Greg Garrison

(The Birmingham News) The Rev. Larry Gipson, who was dean of the Cathedral Church of the Advent in Birmingham from 1982-94 and rector at the largest Episcopal church in the nation from 1994-2008,  has become a Roman Catholic.

Gipson retired in 2008 from the 8,000-member St. Martin's Episcopal Church in Houston, where his parishioners included former President George H.W. Bush and his wife, Barbara.

Last month, Gipson was accepted as a Catholic into the Personal Ordinariate of the Chair of St. Peter, a structure set up by Pope Benedict XVI to accept former Anglicans into the Catholic Church.

"The nature of authority in the Catholic Church is what attracted me to it," Gipson said in a telephone interview from his home in Houston. "After I retired, I was concerned and had been for many years about the Episcopal Church's authority structure."

Gipson will be among 69 candidates for Catholic priesthood attending a Formation Retreat this weekend in Houston, where the headquarters for the Ordinariate is based.

Among those leading seminars at the Formation Retreat in Houston will be the Rev. Jon Chalmers, who was ordained a Catholic priest in June, the second former Episcopal priest to be accepted as a priest under the Ordinariate. Chalmers served as curate, associate priest and interim rector at Canterbury Chapel in Tuscaloosa from 2007-2009.

His wife, Margaret Chalmers, former canon lawyer for the Catholic Diocese of Birmingham and now chancellor of the Ordinariate, will also be a presenter at the weekend retreat that runs Friday night through Sunday, Dec. 2.

 "It's a really big deal," she said. "Larry Gipson, who was the priest of the largest Episcopal Church in America, is now a Catholic."

Although married Episcopal priests have been accepted as Catholic priests since 1983 under Pope John Paul II, only just over 100 came in during that process, Margaret Chalmers said.

This year, the Ordinariate through its faster process has already ordained 24 priests, with 69 in preparation. Her husband was accepted as a Catholic in January and ordained as a Catholic priest in June.

The Rev. Matthew Venuti of Mobile was the first ex-Episcopal priest ordained a Catholic priest in the Ordinariate, which covers the United States and Canada.

 Venuti and Chalmers both have young children, as do many of the new Catholic priests, Mrs. Chalmers said. "There are lots of young priests with young kids," she said.

The Ordinariate allows the new Catholics to keep their Anglican form of worship, including the Book of Common Prayer.

Gipson and his wife of 48 years, Mary Frances, attend the headquarters church of the Ordinariate, Our Lady of Walsingham in Houston.

 "All their services are Prayer Book services," Gipson said. "The music is from the 1940 (Episcopal) hymnal. It is the Anglican Rite One prayer book. It's the opportunity to come into the Catholic Church while maintaining Anglican tradition."

 Although many Episcopalians have left the denomination over issues such as consecrating openly homosexual bishops and rites for same-sex unions, Gipson said he didn't leave the U.S. Episcopal Church and worldwide Anglican Communion in anger.

"I don't have the right to ask the Anglican Church to change its traditions for me," he said. "I'm the one who has got to make the changes. Anglicanism has always been hesitant to define doctrine because it has opposing factions. It has left doctrine blurry. People can believe almost mutually opposing beliefs."

Gipson, who turned 70 on Oct. 23, started attending an Episcopal church with his future wife when he was 14 in Memphis. "I'm thankful to the Episcopal Church," he said. "I spent my life there. All my friends and people I love are in it. I do not in any way wish to denigrate it. I'm not angry. I was seeking something that I've been longing for, for a long time."

Now, he's looking forward to the possibility of being ordained as a Catholic priest. Earlier this year he earned a master's degree in Catholic theology from St. Thomas University, although he already had a master of divinity degree from Yale University.

"I was an Episcopal priest for 42 years," he said. "I can't imagine not being a priest. I'm anxious to get back to priestly work."

Link:

• Former dean of Advent Cathedral in Birmingham and ex-rector of nation's largest Episcopal church jumps to Catholic Church

Leader of Australian Ordinariate to Be Named June 15

Auxiliary of Melbourne: 'This Will Have a Remarkable Future'

MELBOURNE, Australia, JUNE 8, 2012 (Zenit.org).- The personal ordinariate for Australian Anglicans seeking full communion with Rome will get its first ordinary on June 15, the Archdiocese of Melbourne reported.

The Personal Ordinariate of Our Lady of the Southern Cross, as it is to be named, will be under the patronage of St. Augustine of Canterbury who was sent by Pope Gregory the Great in 596 AD to evangelize the English.
“I would encourage all the Catholics in Melbourne to take an interest in this new venture," said Auxiliary Bishop Peter Elliott of Melbourne, project delegate for the Australian Catholic Bishops Conference and the Congregation for the Doctrine of the Faith. "It is an historical moment, of course it is small but from small things big things grow and I think this will have a remarkable future.”

The Australian ordinariate is the third to be established. The first, the Personal Ordinariate of Our Lady of Walsingham, under the patronage of St. John Henry Newman, was established in the United Kingdom in January of 2011. The Personal Ordinariate of the Chair of St. Peter was established in the United States in January of this year.

Benedict XVI's 2009 apostolic constitution "Anglicanorum Coetibus" offered a way for groups of Anglicans to enter the Catholic Church through the establishment of these personal ordinariates, a new type of canonical structure.

Link:

• Leader of Australian Ordinariate to Be Named June 15

The Customary of Our Lady of Walsingham

From RORATE CÆLI:

From the website of the Personal Ordinariate of Our Lady of Walsingham: 

The Customary of Our Lady of Walsingham is to be published very soon now by Canterbury Press. In a month or two we shall have access to this very handsome publication. It will contain the Ordinariate’s own form of Morning and Evening Prayer, drawn from the Book of Common Prayer, together with the Litany, minor offices for use during the day, and a traditional order for Compline.

The Coverdale Psalter will be included, as will lectionary tables which closely follow the not as yet well-known, but superb, two-year sequence of Scripture readings devised for the daily Office of the Roman Breviary. There will also be the Ordinariate Calendar and, most notably, a rich anthology of post-biblical readings drawn from the riches of the British spiritual tradition. This anthology complements the Roman Divine Office as well as the Ordinariate Office, for it will be possible to use many of the post-biblical readings for the Office of Readings.

Evensong and Benediction

Some will find themselves using the different Office books for different purposes – one for individual prayer and devotion, the other for public worship. Those who want to use the Roman Office books in the morning and the Customary in the evening – or the other way round – will be able to do so without too much difficulty. The particular value of the Customary is that it makes available one of the acknowledged treasures of the Anglican tradition – the public celebration of the Office, and in particular of Evensong. The reform of the Roman Office following the Second Vatican Council sought the development of the public celebration of the Office and, truth to tell, that is a reform yet to be realised. In these early days of the Ordinariates, there have been already many celebrations of Evensong and Benediction and it is intriguing to know not only that this has been in accordance with the Holy Father, Pope Benedict’s wish, but also that it has been his great pleasure, that this should have been so.

Traditional language

It is hoped that the Customary will be ecumenically helpful too. There has been a deliberate decision by the Holy See that the Ordinariate’s distinct Use should be predominantly in traditional language. This is not to criticise in any way the modern language translations and compositions of recent Anglican revisions. Rather it is a recognition of the value of the sacral language of the Prayer Book... (continued)

Read More at RORATE CÆLI

Ordinariate for former Anglicans visits Pope and Rome

Anglican Clergymen Become Catholic Priests: Taking the Final Steps to Ordination

Anglican Ordinariate’s new chief priest oversees course of studies, teleconferencing of married men.

by CHARLOTTE HAYS

Msgr. Jeffrey Steenson was installed as ordinary of the Personal Ordinariate of the Chair of St. Peter on Feb. 12.

(National Catholic Register) CLEBURNE, Texas — Charles Hough already had quite a career, including 18 years in the prestigious post of canon to the ordinary in the Episcopal Church’s Fort Worth Diocese. Now he wants to become a Catholic priest.

Hough hopes to lead a group of former Episcopalians in Cleburne, Texas, who have asked to belong to the new Personal Ordinariate of the Chair of St. Peter, created by Rome for former Episcopalians. Every Saturday, from 9 to 4, he participates in a newly developed program of training for former Episcopal clergy.

He and approximately 60 other former Episcopal priests around the United States, many of whom are married, are studying for the priesthood using a teleconferencing system to hear lectures and discuss their intense course of readings. While some men join the teleconference alone, Hough gathers with several other men at a Catholic church.

A similar group meets in Baltimore for the weekly teleconference. Hough has special ties to one of the other Texas participants — Charles Hough IV, his son, another former Episcopal clergyman who hopes to become a Catholic priest.

Msgr. Jeffrey Steenson, who was installed as ordinary of the Personal Ordinariate of the Chair of St. Peter on Feb. 12, said the planning for the program of study for these men began late in the spring of 2010 and is based on a document prepared specifically for former Episcopal clergymen by the Vatican’s Congregation for the Doctrine of the Faith. This was in turn based on Pope John Paul II’s pastoral exhortation Pastores Dabo Vobis (I Will Give You Shepherds) on preparing men for the priesthood. The Congregation for the Doctrine of the Faith document is the basis for course preparation in both the U.S. and the U.K. The Catechism of the Catholic Church, papal documents, and other assigned readings are the backbone of the studies in both countries...

Read More Here

New questions, challenges confront Episcopal-turned-Catholic leader

Father Jeffrey N. Steenson gives the homily during Mass Mount Calvary Church in Baltimore Jan. 22. (CNS/Nancy Phelan Wiechec)

By Nancy Frazier O'Brien
Catholic News Service

BALTIMORE (CNS) -- Father Jeffrey N. Steenson is finding that there are a lot of new roads to travel and new questions to resolve since his Jan. 1 appointment as head of the Houston-based Personal Ordinariate of the Chair of St. Peter for former Anglicans who want to become Catholics.

The former Episcopal bishop of the Rio Grande, who was ordained a Catholic priest of the Archdiocese of Santa Fe, N.M., in February 2009, was to be installed in his new post Feb. 12. Also in February, a class of about 40 former Episcopal priests will begin an intensive, Internet-based course of studies to become Catholic priests within the ordinariate.

Father Steenson and his wife, Debra, have three grown children and a grandson. Because he is married, he will not be ordained a bishop, but he will become a full voting member of the U.S. Conference of Catholic Bishops.

He spoke to Catholic News Service during a busy day Jan. 22 at Mount Calvary Church in Baltimore, where he celebrated Mass, received a group of parishioners into the Catholic Church, performed a baptism and led an evensong service.

Q: What do you see as the biggest challenges facing the ordinariate and yourself in the next months or years?

A: We have to create a set of norms to govern it -- I'm not a canon lawyer, but the canon lawyers call it particular law. None of that exists yet so that's what we've been working overtime on for the last month, just to try and create that. So there's the practical question of getting the legal and business structure set up, and I've noticed that there are so many questions about the ordinariate -- about what it is, what its mission is -- that it's easy for people to misunderstand or draw wrong conclusions. Like, the Episcopalians shouldn't think we're sheep stealing because we could never contact an Episcopalian directly. The Catholic Church wonders, "Will you fit in or will you just be a separate entity?" So we have to show that we're going to keep our patrimony, our identity intact but we're a fully functioning part of the Catholic Church and we have deep respect for the ecumenical protocols whenever there are these awkward situations coming up. So I would say this is very, very difficult. (Laughs) God is really going to have to watch over us in all this.

Q: Are there special challenges to governing a church jurisdiction that covers so large a geographical area?

A: I'm sure there are going to be many, and it's primarily going to be for the clergy to be able to build relationships with each other. We're going to be virtual in so many respects. We're going to really depend on technology to keep communication open. Our formation program for the clergy is going to be run via a really high-tech Internet system that will allow real-time, two-way communications, which I'm told has never been attempted before in any kind of a theological exercise. So that will be hard, and I'm concerned that a small group -- I mean, this church (Mount Calvary) is not going to have any problems -- but a small group that is out in the middle of nowhere doesn't feel isolated and forgotten. So we will have to work really hard on that.

Q: It seems to me that there would be something to learn from the Eastern Catholic jurisdictions in the United States on that. Have you been contacted with them about how they ...

A: I've talked to some of them. I've listened to many of the stories that have been told about their difficulties over the years. But in a way the Catholic Church today is in such a different place than it was in the early part of the 20th century. I've felt only a great sense of welcome from the Catholic bishops. And I hope -- I don't know how to put it, because I don't know enough about the history of Eastern Catholicism to be able to speak very knowledgably about it -- but I don't want to see us living too separated of an existence from the Latin rite. For good theological and historical reasons too because that's where we came from. Whereas the Eastern-rite Catholics, they have a ritual identity that goes way, way, way back. And for Anglicans, I mean we're specifically not a ritual church; we're not recognized as a separate rite but we're part of the regular Roman rite using our Anglican patrimony.

Q: Has the formation of the ordinariate given a new impetus or prompted a renewed interest in joining the Catholic Church among new groups of Episcopalians?

A: Oh yes, there has been. Probably maybe 30 extra priests have contacted us at some level. It's not an easy journey, even the ordinariate, because the priest really has to be willing to make the journey to the Catholic Church and not just escape from his own. So it requires commitment and a lot of prayer to think through and a lot of sacrifices have to be made. And it's very hard to start all over again. So I do expect that it will grow, but my goal has been that as we form these guys they will be able to stand equally with their Latin Catholic counterparts, that they'll be as well formed and be able to function in the priesthood at the same level.

Q: Why is the ordinariate needed when individual Episcopalians and even married Episcopal priests have been able to join the Catholic Church through other routes for years?

A: When the apostolic constitution was published, there was an explanation written by (Jesuit) Father (Gianfranco) Ghirlanda, who's the canon lawyer at the Gregorian University, that's kind of the official commentary on it. And he answered that question by saying that the reason for the ordinariate is to guarantee the existence of the liturgical identity and patrimony. So whereas in the pastoral provision for an individual converting, they just kind of merge into the local Catholic culture, we're expected to keep this patrimony, these traditions alive, because the pope said there is something precious about them that is worthy to be shared with the rest of the Catholic Church. So Father Ghirlanda said the ordinariate is to guarantee the freedom to keep this liturgy alive. I mean liturgy in the broadest sense of the word -- the music, all that constitutes the Anglican tradition.

Q: Why is the process different for groups of Anglicans than for individuals who want to become Catholic?

A: Of course if it is an individual layperson they go through RCIA in their own parish. If it is an individual clergy person or priest, they would go through the pastoral provision which is administered by Bishop Kevin Vann in Fort Worth. And that will continue. The pastoral provision basically uses the same program of priestly formation that exists for the seminaries, only it's kind of tailored to an individual, so it's whatever Father So and So needs in order to do it. The way that has worked up to now is that the faculty of the Immaculate Conception Seminary in Seton Hall have provided the formation. They kind of evaluate where candidates are and tell them what they need. But for the ordinariate we'll be doing that on our own this spring and practically speaking the process is accelerated. ... It starts at the beginning of February and it goes into May, so it's basically one semester of intense work. Some people can't believe that that's possible, that you can make a priest that fast, but the Vatican has approved this process and asked for it to be expedited in this way because the assumption is that the clergymen coming in have already received pastoral, spiritual and human formation through their Anglican training, and we're just trying to address the differences in the intellectual formation, in the theology. So the formation program for the priests is essentially a comparative reading of the Catechism of the Catholic Church -- where does it differ from the Anglican theological tradition -- and to address those differences.

Q: Some people have said it's not really fair, because married Catholic priests can't come back. How would you respond to that?

A: It's kind of easy actually. That would be to compare apples and oranges. When we became priests in the Anglican Church, we became priests in an ecclesial tradition that permitted married clergy. So the Holy See is simply recognizing that and allowing us ... it's an ancient principle from the early church. Whatever stage of life you are in when you come into the ministry, that's where you stay. So if a man came as a celibate, he would be required to maintain that discipline. If one came as a married man, he would be expected to be a good husband. And if he should ever be widowed, then he would embrace the discipline of celibacy. It's not a new rule, it's basically the old Eastern discipline about married clergy. So, I don't want it to sound critical, but for those Catholic priests who left to get married and then want to come back again, that's a whole totally different question for them. And I don't think it is comparable to what the ordinariate is about.

Q: As the only married member of the U.S. Conference of Catholic Bishops, what do you hope to bring to the discussions at national bishops' meetings and in the committees to which you are appointed?

A: (Laughs) I can't even imagine. Well I was taught, in my days in the Episcopal House of Bishops, in those early days you were taught to be there, to be square and to keep your mouth shut. And I think I will have a lot to learn and I don't anticipate doing much talking. But a lot of relationship building, I think. I've been to two meetings of the bishops now and it's amazing to me that a business meeting is a business meeting, no matter what communion it's in. So some of it is pretty tedious. I think one of the differences I see, though, is that the unity that exists among the Catholic bishops is far greater than what I see among the Episcopal bishops. I was quite taken by that, you felt that there was just a greater consensus on important things. Plus the USCCB has (Cardinal-designate Timothy M.) Dolan -- I have never seen a man run a meeting so effectively as him. I'm astonished by how good he is. I've never seen anything like it, at any level.

Q: Are there any particular issues that you plan to bring to the attention of the bishops because of your unique role?

A: What we're going to need from the Catholic bishops is their cooperation and help with a lot of the practicalities, such as insurance, health insurance, all those things that we can't (do alone). It's impossible to actually go out and create a national health plan for the clergy. So in many of the practicalities, we hope that we can partner with the local dioceses. I also would like to see the men, the priests of the ordinariate, spend a lot of time with their counterparts in the Latin dioceses in terms of clergy meetings and gatherings, priests' conferences. My goal -- I don't know if it is going to be possible -- would be to see every priest in the ordinariate also have faculties in the local diocese. I know that is a grand goal to have. Because when Cardinal (William J.) Levada opened this up, that first press conference he had, ... he used the word "integration," not "absorption," because the idea is not to just be absorbed and lose your identity but to deeply integrate with the local diocese and so I would guess in terms of my relationships with the bishops, it's going to be aimed in that direction. And I want the men, my priests to have, one of the great joys of the priesthood is the fellowship with other priests. One of the surpassing joys of the priesthood is the life you get to share with other priests. And I don't want them to miss out on that.

Q: Have you had an opportunity to meet the Holy Father? Will you be participating in the "ad limina" visits to Rome by the U.S. bishops this year?

A: Sometime in the next five years I am going to do one. I have met the Holy Father but not as Pope Benedict. I met him as Cardinal Ratzinger in 1993 and I actually read a paper for him on this subject, receiving Anglicans. So I haven't met him since then. Since I've been a Catholic, I went to many papal things during that year. I met Cardinal (Tarcisio) Bertone, that was my principal high contact, and Cardinal Levada of course, but I haven't met the Holy Father as Holy Father. I can't wait.

Q: If you had the opportunity, what would you say to the Holy Father?

A: Thank you, first of all. This wouldn't have happened without him. This was not an idea that developed in one of the dicasteries of the Curia. This came right from the top and he had to convince a lot of people. So I feel that Pope Benedict put himself out on the line on this, and I want to be sure we don't let the Holy Father's words fall to the ground. I want him to be proud of us and see that we are making a fruitful contribution to the church.

And the other thing I'd like to do if I could see him is to thank him for his Christology book that he wrote. It's sort of a life-changer for me -- "Jesus of Nazareth" 1 and 2. I'm a utility infielder at the seminary, in other words they throw me classes to teach when no one else can do it and last year I was given Christology. So the seminarians and I just read Pope Benedict, and it was an astonishing experience to do that. I think we all walked away from that experience in something of an awe for Benedict as a theologian. I'd like to thank him for that too. As a theologian I would say that in "Jesus of Nazareth" part 2, his chapter on Jesus in the Garden of Gethsemane is probably the most extraordinary piece of theology of our time. It's astonishingly adventuresome. I mean, he opens up doors that, I don't know, it just took my breath away. That's probably more than your readers would be interested in, but I would vote that chapter on Gethsemane as one of the most amazing pieces of theology done in our time.

Q: Two of your sons have special needs.

A: Yes, our two boys have Asperger's syndrome. They're adults now. One of them lives with us; he's employed by Walgreens, which has a phenomenal program for disabled adults. I'm amazed at Walgreens. That's Eric. And our other son, John, lives in Seattle, on his own, and he's a software engineer for Amazon.com. And we hold him up in prayer, more than once a day, to have our little boy out there on his own. ... We moved him out in July, so about half a year now. He loves his work there. He talks about Uncle Jeff, you know, the head of Amazon. He's been a very good employer. And then our daughter Kristina, she's a pediatric doctor in Traverse City, Mich., with her husband and our grandson, Peter. We're very proud of him.

None of our children has come into the Catholic Church yet. All of them are very, very interested and I think the boys will come in relatively soon. ... Our children are all very strong Christians. Eric I think belongs to every young adult group in Houston, from Catholic to Baptist. He gets his social outreach through that; he's welcomed by Christian groups.

Q: In light of the March for Life tomorrow, I know there are a lot of challenges with special-needs kids but also a lot of gifts that you get from them. I was wondering if you could talk about that a little bit.

A: I remember when we got the diagnosis on Eric that he was autistic. It was obviously a pretty life-changing experience for us. And it was a Catholic nun, my first patristics teacher, she just appeared on the doorstep in Oxford -- Sister Agnes Cunningham, her name is, an amazing woman, she's the first woman president of the Catholic Theological Society of America -- and we were so down in the dumps about it and she walked in the door and said how God had chosen us for something special. And it was a total 180-degree attitude readjustment moment for us. And for parents that have special-needs kids, it's obviously very painful and difficult, but God never asks us to do something without giving us even more blessings. I just think if people offer up these challenges to God, they'll be astonished at what comes back.

• Link

Ordinariate of the Chair of Peter for Anglicans / Episcopalians Seeking to Enter Into Full Communion With the Catholic Church

From Fr. Z at WDTPRS:

"The Anglicans/Episcopalians-to-be-Catholics have their own Personal Ordinariate today.

Let there be sung Non nobis and Te Deum.

It is called the Ordinariate of the Chair of Peter!

As widely predicted Fr. Jeffrey Steenson is the new Ordinary... (continued)

• A new Personal Ordinariate!
• Personal Ordinariate Web Site
• Document of Erection of the Ordinariate