CHURCH REVIEW the Maronite Catholic Church, for example, are indeper dent churches that are in communion with the Roman Catholic Church, but Lhey have their own canon laws, bishops, and liturgies. The Anglican Use is not such an entity, but rather is part of the Roma!if"'Catho!ic Church itself. AIlglicalloru11I Ceotibus and the Church of Our Lady of the Atonement, Seeking to preserve an Episcopal liturgical tradition, but Within the the Founding Parish of Anglican Use in the Roman Catholic Church, con text of the Roman Cathol ic Church in the U ni ted States, a com mi tLee Feast of St. David of wales, 1 March 2011 compiled a colieClion of rituals and ruhrics analogous to the Book of A..nglicanism is sometimes called "Catholic-lite" because of its retenuon Common Prayer. Therefore, in 1984, the CDF allowed for the interim ora formalized liturgy and bishops, elements that churches born during use of the Book of Divine 'Vorshipt, and then in 1987 gave it final the sixteenth-century European reformations often did not perpelll£1te. approval. "This document allowed elements of the older Prayer Book Among Anglicans, there have always been some who longed for the of 1928, but the Eucharistic liturgy was taken only from the 1979 Book Church of England to re-establish full communion wilh the Roman Cath- of Common Prayer with the interpolation of the Roman EIJcharistic olic Church, but lllany factors make this appear to be an impossibility to- Canons and the ancient Sarum Canon (with the modern English day. Nonetheless, having been approached by Anglicans over the decades, 'Words of Instituuon: from the Nouns onto missae iuseuerl}.':" the Roman Catholic Church has gradually opened new avenues for An- The Book of Divine '.-Vorship is clearly modeled after the Book of Com- glican and Episcopal priests, and then for entire groups of Anglicans, man Prayer; containing many of the same elements, including orders 10(' to enter into full couurumiou with Rome, while also retaining elements morning, noonday, and evening prayers, as well as compline ..The calendar of their heritage and tradition. contains the names of va rio us American saints like Katharine Drexel and John Neumann, which reminds us that the Book of Divine Worship, in its first edition, was publ ished specifically for lise in the Un ired States ofAmer- The Pastoral Provision of John Paid II lea. The Feast Day ofSt. Augustine of Canterbury is a mandatory feast, and On 22July 1980, Franjo Cardinal Seper, prefect of the Sacred Con- not an optional one, Anglo-Catholic figures like Lancelot Andrewes and gregation for the Doctrine of Faith (CDF), norifiedJohn Quinn, then- John Keble are absent. The cycle of readings is for two years. There <Ire archbishop of San Francisco, that the CDF had decided, regarding certain two rites for the Eucharist. In addition to the Eucharistic rite, the liturgies Episcopalians "who seek reconciliation with and entrance into the Catholic for Holy Baptism, Holy Matrimony and the Bur-ial of the Dead follow As Church," that "pastoral provision" should be made so that such groups will with the Eucharist, there are two rites for each of those. The two rites are be able to continue 10 maintain a "common identity." Furthermore, the very close [Q each other, the difference being that the first rite uses English "re-ordinauon of Episcopal clergy, even those who arc married, shall be contemporaneoLls with the J(..ingJames Bible, and the second rite uses con- allowed.: ." Put into practice only in the United States, such a pastoral temporary English. Notably absent from the Book of Divine worship are provision resulted only from a specific request from a college of bishops- liturgies for ordinations con firmation, and the reconciliation of a peniten L and the colleges of bishops in Eugtaoc and Wales, Canada, Australia, and The Psalter is present, in both traditional and contemporary forms ..Unlike elsewhere had not issued such a request. the Book of Common Prayer; there is no minor catechism near the end. An im portan t aspect of the con tiu ua tion of a common ic\en Litywas the The Book of Divine Worship is currently being revised, and the con- creation of an Anglican Use within the Roman Catholic Church in the temporary rite may well be eliminated, But one of the indivicillals who United States. The precise word use is important, as the provision al- lowed [or priests and individuals to enter the Roman Catholic Church I The Book of Divine Worship can be downloaded in PDF form at www, and did not establish a different rile. The Greek Catholic Church and atonementoniine.com/bodwpbp (accessed 3 March 201 I). ~Jack D. Barker, "The Pastoral Provision for Roman Catholics in the USA", 1993. Accessed 3 March 2011 <www,slmarythevirgin.org/jackbarkel:hlm> Note that Fr. Barkel"lI'as present ar many of the events that led up 10 the issuance ofthe 296 Pastoral Provision in 1980, and thus has first-hand knowledge of the events. 298 ANGLICAN ",.IJ\IDEPISCOPAL HISTORY CHURCH REVIEW 299 was on the committee that produced [he first Book of Divine Worship is archdiocese; one of them is a museum (the Alamo). Into this traditional the current pastor of the Church of Our Lady of the Atonement in San city where the Roman Catholic Church and conservative evangelicals Antonio, Texas. He has been the pastor of the congregation since its hold a great deal of sway this man stepped. founding in 1983. While an ordinand of the Episcopal Church, he stud- So he and the congregation that had called him mer in rented space, ied at Salisbury and Wells College (now called Sarum College) and was and eventually several of the parish loners decided that they wished to re- ordained by a bishop of the Church of England. His first cure was in the main in the Episcopal Church. Nonetheless, Oil 15 August 198~, at the diocese of Bristol. Eventually he returned to the United States, was mar- Cathedral Church of San Fernando, the man was ordained to the Roman ried, and he and his wife had three children. During this rime he was Catholic priesthood, and the seventeen other individuals made profcs- living in Rhode Island, and by the late 1970s had come to the conclusion sions of fairh. A few weeks later they received the sacrament of Confirm a- that he must enter into full cornrnunion with the Roman Catholic Church. lion. The pastor chuckled as he explained that five of the eighteen Some say that Anglo-Catholics who split off from the Episcopal Church to original members were his family. The congregation took the name of form the so-called "continuing Anglican churches," or who entered into Our Lady of the Atonement as the archdiocese already had multiple par- full communion with Rome, did so because they were disaffected by the ishes named after Anthony, as is the city of San Antonio itself innovation of the 1976 General Convention to allow the ordination of women to the priesthood. But during an extended interview, the pastor Our Lady of the Atonement and Anglitano/'/(1/l Coctibus explained that this is a caricature of a more complex series of events. He explained th a t rhe ordination of women was rather a verification The unusual Marian title "Our Lady of the Atonement" has an impor- of what some Anglo-Catholics already snspectecl, which was that the tant history behind it in regards to Anglican-Cuholic relations. The title "three-branch" theory was no longer tenable, and that women's ordina- goes back to a Franciscan community founded in 1898 by the Rev. Paul tion was simply a resounding affirmation of that suspicion. (The three- Wanson and Mother Lurana White. The Society of the Atonement was branch theory proposes t hat Anglicans, Roman Catholics, and Orthodox founded within the Episcopal Church with the explicit goal of seeking form the three "branches" of the one, holy, apostolic, and catholic reconciliation with the See of Peter, and in 19J 9 Fr. Wauson explained at church described in the Nicene Creed.) In other words, women's ordi- length the significance of this title. He stated that Mary was devoted 10 nation was simply a rather noticeable symptom of a deeper disease: it the atonement because it was her son's death that brought itabout. Also, indicated that. .-\nglicanisrn had no one authority capable of enforcing because Mary is "inseparably associated" with Jesus I hrough rhe incarna- catholic orthodoxy. The church was "governed by democracy, not. by di- tion, she is also "closely associated" with him in his atoning death on the vine revelation," as the pastor said. Once the Pastoral Provision was cross. Moreover, it is through the atonement that she became the Second Eve and the "mother of all the regenerate.':" issued, the pastor traveled up and down New England trying TO find a Roman Catholic bishop who would re-ordaiu him and lise his nor incon- The Society of the Atonement entered into full comrnunion with [he siderable leaching au d leadership skills. His requests were turned down, See of Peter in ]909. The society, consisting of the Franciscan Friars ofthe as the Roman Catholic bishops were concerned about ecumenical rela- Atonement and the Franciscan Sisters of the Atonement, still exists and their headquarters is at Greymoor; in Ganison, New York. The Friars' web- tionships with Episcopalians. During the same period, in San Antonio, Texas, several parishioners, site (atonementfriars.org) states their vision, "Since its inception in IR98, reconciliation through atonement-the unity or men and women with mostly from the still-extant Episcopal parishes ofSt Paul's and St Andrew's, God and with one another-has been rhe mission of the Friars' work and decided that they would, as a conununity, enter into full communion with ministries to people of every race, religion, and walk of lire." Rome. They invited this priest to lead their small congregation, Saint Anthony's Anglican Catholic Church. After a visit he accepted the invita- tion, and injanuary of19R2 he and his family moved 10 San Antonio, a city founded as a series of five Roman Catholic missions located along the 3 Quoted in Christopher Phillips, "Witness (0 the Atonement", 2010. Ac- San Antonio River. Four of them are still functioning parishes in the cessed on 03 March 2011 <www theanglocarhol ic.com/20 I(I/07/wiu1ess-to- the-atonement,"> 300 ANGLICAN AND EP[SCOPAL HISTORY CHURCH REV1EW ~()I The pastor. during our in terview, comments that given the fact that while the ordinariate will not. have a cathedral, i t will have a "principal this Marian title was revealed to Fr. wanson while still in the Episcopal church." Our Lady of the Atonement: is by far the largest Anglican Use Church, and then brought to the Roman Catholic Church, it is a most parish in the United States, with a successful school and daily chapel, lo- appropriate name for the parish which he helped to found. cated in a major American city, and it is therefore not unreasonable to Bishops within both the Church of Englaml and the Traditional Anglican guess that this parish may well be the principal church of the ordinariate Communion (founded in 1991, but not in C0ll111111nionwith Canterbury) once it is established. When I asked the pastor ifhe migh t be appointed 10 had approached the Roman curia on multiple occasions over the years be the ordinary, he chuckled and answered: "l'H do what ever the pope seeking 10 explore the possibility or what we might call an expansion of asks me to do," and changed rhe topic. the Pastoral Provision of John Paul Il. For instance, Our Lady of the Atone- One reason that the pope issued AC was that Anglicans had approached ment, as a parish, is under the archbishop of San Antonio, and has no of- him seeking full communion with his see, but wished to retain elements or ficial orjuridicaJ connections to other Anglican Use parishes like Our Lady their liturgy and tradition. It appears that, for the most pan, the prospects otWalsingham in Houston, Texas, or St. Mary the Virgin in Arlington, also of Episcopalians entering the ordinariate while retaining their church in Texas, or St. Arhanasius ncar Boston. Whatthese Church of England and property are dim, as the presiding bishop and her arrorncy have spent mas- Traditional Anglican Communion bishops were seeking was a way for sive amounts or funds to retain real property from congregations leaving 10 groups of Anglicans \0 enter the Catholic Church but enjoying some- join otherjurisdictions, even when that entails inheriting a building with thing more than the status of a normal parish llsing an abnormal liLUrgy no congregation. As the nascent ordinariate in England and Wales. just withi n the Catholic diocese. The most optimistic individuals envisioned an formed in january of 2011, has only a handful of members, it is not yet Anglican rite, similar to the aforementioned Greek Catholic and Maronite a reliable indicator of what this mix of Anglican and Latin Chrisrianuics Catholic Churches, with its OWI1 bishops, dioceses, cathedrals, and liturgy. will look like. But this parish, which has experienced vel)' robust growth In a rather daring move for someone known for his traditionalist ten- since the early 1980s, has a genuine experience of what it looks like for dencies, Pope Benedict XVI issued the Apostolic Constitution Anglimno- Anglican patrimony and tradition to exist over a sustained period of lime nun coeubus (AC) in Rorne, on '" November 2009. This constitution allows within the Roman Catholic Church. Moreover, the instructions of AC for the creation of the novel juridical eruiry of the personal ordinariare: mean that, unlike with the Pastoral Provision, the local conference ofCiuh- a jurisdiction with an ordinary, who would have many of the privileges of olic bishops is nor the body that makes the determination of whether or a bishop, but one that would be personal, which is 10 say membership not to erect an ordinariate. Let us recall that it was the reticence 01 epis- determined not by physicallocation but by connection to a person, in this copal conferences outside the U.S. that made it impossible for the Pastoral case the ordinary, One might liken this to a military diocese, but such a Provision of John Paul IT to take effect in their synodal regions. Rather; diocese, while non-territorial, will normally have a bishop as its ordinary. under AC, the erection of an ordinariate is the prerogative of'the pope, The ordinariates envisioned by Angliauumtm Coetibus may be headed by who has delegated that authority to the Congregation of Divine Faith. In any priest, nor necessarily a bishop; the one ordinariate to have been terms of mission-c-establishing new Anglican Use parishes, schools, con- established to date-s-Our Lady of Walsingham in England and \'Vales- vents, monasteries-the vision is that there will be one person coordtn.u- has a married priest for its first ordinary. Funhennore, the ordinariates to jng all of this. Furthermore, it is planned that there will be regular be established will be within the physical territory of a Roman Catholic meetings oflcaclers, both ordained and Jay, who belong to the ordinariate. conference of bishops, which is why England and Wales have one ordi- In other words, according to present plans, each Atlglican Use parish will nariate. Proponents of AC envision ordinariates in the United Slates, go from being a rather odd entity in a conventional Catholic diocese, to Canada, and Australia, and perhaps other regions as well. being uniLedjuridically and missionally to other such congregations, all The practical significance of this for a parish like Our Lady of the the while remaining within the Catholic Church. OLA offers some insights Atonement is that, once an ordin ariate is established in the United Slates, into what this ecumenical alchemy may look like down the road. according to present plans, the parish will, along with all other Anglican In tertns of grcwth. the experience ofOLA has been nothing less than Use parishes, have one ordinary who has j II risdiction over it. Furthermore, extraordinary. What started with rented space and eighteen people now  302 ANGLICAN AND EPISCOPAL I-IlSTORY CHURCH REVIEW 30'l has about six hundred families and owns a large plant of about one hun- Great, SL Augustine of Canterbury, St. Alban, and the Venera hIe Bcdc. dred thousand square feel, with plans to double that footage. The church Near the front of the church to the right is a small Lady Chapel with itselfhas a capacity ofa little over five hundred. On Sunday there arc four various statues and images including those of Mal)" Patrick, and Joseph. masses: a Low Mass (lite f), two Solemn High Masses (rite I), and an even- Around 9:15 children dressed in uniform stan filteting in. Ry the time ing Latin Mass using the NOVllS onto. Additionally, there are two weekday that the entire church has been filled with the hundreds of stndems. who masses said daily, one of which is at 9:15 a.m. and is primarily for the enter quietly and in an orderly manner, genuflecting towards the taber- students. There is also a Low Mass on Saturday morning. The first church nacle, about fifteen more minutes pass, and then the mass begins. Re- building was constructed in 1987, when the church had about fort)' fam- markably, the children sit quieLly during this lime. The priest and the ilies, it was, said the pastor, "far toO big for us." It has, since then, been deacon, wearing a chasuble and dalmauc. respectively, enter from the expanded considerably. Tn 1994, after finding the local Catholic schools rear. The weekday mass is not a solemn high mass, so unlike Sunday there less than ideal for sundry reasons, he decided that [he parish should start. is no incense, and the priest wears his chasuble during the entire mass. III a school, and the Atonement Academy was founded with sixty-six students, addition lO the students there are perhaps a dozen or so people Front the providing education for kindergarten through third grade (roughly ages community sitting near the back of the church (which is the only place four through eight). As of 2011, it n umbers over five h undred students where there is space). A student reads from Sirach 35:I-l2 ("He who and includes elementary, middle, and high schools. Why did the pastor keeps the law makes many offerings ... "}, we sing the K)'1ie in English, feel that he should start a school? Iasked. He answered, "lfwe are serious the psalm is sung, and the deacon reads Mark 10:28-31. Catholics, we need to train our students and children in it." The daily The short homily is almost entirely concerned with (he life OfSL David student mass fills the enure church and some of the choir, and I have to of Wales. The priest explained that he likes David because he has some sit all the way in the back, in the last pew, to allow room [or the students. Welsh ancestry. And then, in a perfect example of educating young Roman Catholics in their traditions, he asked the students who the P'" The Church and the Litmgy tron of the United States is, and a few venture a guess, Mary. Yes, but under the title of the Immaculate Conception. And who is the Patron The main doors to the church are large, heavy, and painted red. They of England? George. And Scotland? Andrew. And ireland? Here a large lead into a narthex where one can pick up information on various topics number of the studen ts energetically answered, "Patrick!" Similarly, David of interest, from the school's multiple children's choirs to the Roman is the patron of Wales, and some selected stories from his biography arc Catholic Church's teaching on birth control and natural family planning. presented [0 the students. The homily concludes with the priest men lion- From there the visitor walks into the long, dark nave. The walls are dark ing one of the sayings of David on the Sunday before he died, when he told wood, as arc the pews. The ceiling, which meets at an angle high above the his flock to "Do the little things you have seen me do." And this, the priest congregation, is blue with criss-crossing lines in gold. The loft above and said, is a reminder 1.0 those present that sometimes what is important to behind the congregation accommodates a choir as large as eighty. There God and for our lives as Christians are not the things that I he worldjudges are various stained-glass windows up and down the nave done in different to be important. styles. There is a raised pulpit to the len, in the traditional Anglican design, A hymn is sung before the liturgy of the Eucharist begins: "God himself shapecllike a cup of wine with a sounding board above it, the altar is be- , is with us, let LIS all adore him." The hymn is led hy the student choir and q hind the rood screen, and is, in the medieval traditiou , right against the the skilled organist. The school has many choirs, and each day a different I wall, so the priest and the deacon face away from the congregation during choir is responsible for the mass. The small piece ofpaper with the words ! the liturgy of the Eucharist. This is one way in which the litHrgy differs of the hymn indicates the text is by Gerhardt Tersteegan, and the tune is from the Roman Catholic Nouns ovdo. Above the altar is a large triptych called Tysk, an old German melody. F01l11 II of the Eucharist is used, as in bronze, enamel, and oil paint. II depicts Christ theJlldge with various the many students commune the organist plays; all the students receive instruments of his passion. During Lent, when the triptych is closed, the communion kneeling. During the Eucharist the Lord's Prayer is sung in Annunciation is depicted in shades of grey. In addition to the dominant plainsong, and we sing the Agnus Dei. figure of Christ, the open triptych includes depictions of S1. Gregory the 304 ANGLICAN AND EPISCOPAL HISTORY CHURCH REVIEW The liturgy would be accessible 10 anyone familiar with the Episcopal no, but that the plan is for one hymnal for all [he ordinartates to even- liturgy. There are a few additions not found in the Book of Common tually be published. At the moment though, the four professional musi- Prayer, but which would be found in Anglican missals influenced by cians who work for the church and academy may choose From multiple the Oxford Movement. For instance, "Pray, brethren, that our sacrifice sources, including Episcopal hymnals. When asked if there was anything would be acceptable to God, the almlgtny Father," is sornething rarely particularly Anglican about the vestments of the priest and deacon, the heard at an Episcopal church. Another example of such an element is pastor says no, that they are the same sort of vestments being used all the triple repetition of "Lord, I am not worthy that thou shouldest come over San Antonio in Catholic parishes. under my roof, but speak the word only, andmy soul shall be healed." But Upon reflecting on the forthcoming ot-dinari.ue in the United Slates, note that the English is slightly different than the customary response in the Church of Our Lady of the Atonement appears 10 be a positive indi- the Noons ordo: "Lord, r am not worthy to receive you, but only say the cater for growth and mission. A church started with eighteen people has word and I shall be healed," During the interview with the church's grown to six hundred families and a school with five hundred students, two pastor he explains that the only element of the mass that does not come daily masses, and four Sunday masses. Much of the Episcopal tradition, from one of the prayer books or from an Anglo-Catholic missal is the especially in terms of liturgy and hymnody, has been preserved. 0111' Lady prayer of consecration. He also explains that [he English translation of of the Atonement is a place where Anglican heritage within the Roman the Biblical verses like the one just mentioned is that of Miles Coverdale Cal holic Church is neither new nor experimen tal, but has flourished long (d. 1569). enough to become part of the tradition of the Catholic Church. After the mass is over the students file out, returning to their class- Duane Alexander Miller University of Texas at San Antonio rooms. An altar boy wealing a reel choir cassock and surplice extinguishes the candles on the altar. The priest stays to hear confessions of students and the visitor goes for a walk around the quiet, wooded neighborhood where the church and academy m-e located. The pastor hears confession from each class of the school once a month, and the lime is determined by his schedule, so there is no speciallheological significance to healing con- fessions after mass. The experience is one ofa living strain of Anglican tradition and lirurgy within the Roman Catholic Church. The visitor lias a strong sense of con- nection to the Anglo-Catholic tradition in terms of music and luurgy. Moreover, the Anglican tradition in question is not hypothetical or under construction, which seems to be the case with the orc\inariate of Our Lady of"Valsinghal11 in England and Wales. As the pastor notes during the in- terview, the church is in a position where there are young adults who have only ever known the Anglican Use, for them the Prayer ofHumble Access is Roman Catholic, and not just a bit of Anglicanism brought into the Roman Catholic liturgical tradition. But other parts of the tradition are under evaluation at the moment. for instance, the Book of Divine Wor- ship is presently being edited and updated by a committee directed from Rome. The Pastor is not on that committee, bur. he acts as a consultant to it. It appears that the pope and CDF envision a single Anglican Use for any and all Anglophone ordinariates that may be erected over the com- ing years. When asked if the church uses a specific hymnal the priest says