Church Unity & the 500th Anniversary of the Protestant Reformation: Unitas Newsletter, December 2017 - Priest Director's Message

True Ecumenism is the answer to Division in pursuit of Truth

All Hallows’ Eve 1517 – the day when a young Augustinian friar, Dr Martin Luther, posted a notice in the church door at Wittenberg, questioning the way the Church made use of “The Treasury of Merit”.  Such a treasury is the image for the inexhaustible and ever accumulating virtue of Christ, and - by the grace of God – of His Saints. It can be drawn on, so as to compensate for the sins and shortcomings of the rest of us who seek forgiveness and to be close to God in this life and the next. Rather some bank account to debit or lending credit, however, it is an unceasingly abundant well.

That evening in Fra Martin’s community church, First Vespers of All Saints would have called upon the intercession of the saints in glory. The following day, Mass would have been offered in their honour, and for our good in their name. The day after that, Luther would have said his three masses for the repose of the holy souls and the early completion of their sojourn in the purifying heat-lightening of purgatory. Luther began his religious and theological journey without argument against the teaching of the Catholic faith, but against the way the official Church seemed to be playing upon the misunderstanding of that faith in the part of the people. Instead of a bottomless treasury of God’s grace - a loving gift for repentance, forgiveness, reconciliation and renewed faith and trust in Christ – there was connivance at people’s impression that it was commercial treasury:  you paid in, you drew out; if you got into debt, you made up for it. The appearance that indulgences for remitting sin in return for lay people’s payments - to reduce their own future time and punishment in purgatory or that of the dead – was not challenged, at least not sufficiently. Nor, so Luther thought, was the true Catholic explanation taught.

Indulgences, like the recent Holy Year of Mercy, are meant to be assurances of God’s free bestowal of blessing and mercy, a response in love to those who, from their hearts, piously and penitently practice their faith and frequent the sacraments.  This can include an act of pure charity, like helping the work of the Church and its proclamation of God’s Kingdom. In 1517, the largest practical work of the Church was the vast capital cost, requiring international support, of the replacement of the collapsing St Peter’s Basilica in Rome over the resting place of the Apostle Peter. It seemed fitting that the successor of Peter, to whom had been entrusted the power of the keys to bind and loose the guilt and consequence of sin, could assure God’s mercy and freedom to those who were generous: heart speaking to heart, grace upon grace. However much this was explained, to the sixteenth century mind however, especially in the prosperous trading north, this looked like a straight-forward transaction: “Tell me how much you want, and I will pay it, if it gets me off purgatory - and my loved ones too”. Realistically, the Church needs assets and resources to fulfil its mission, and the Lord provides. But people can tend to imagine that “the water without price” in the Kingdom can also come free of cost in this. Was Luther objecting to nothing more demanding than the sixteenth century equivalent of the Planned Giving or Stewardship Campaign? Or was a more fundamental principle at stake?

Dr Rowan Williams, the previous Archbishop of Canterbury, in an interview with Sarah Montague on the 500^th anniversary of the Wittenberg event, gave a characteristically fascinating account of both the consequences that we still live with (not just a divided Church, but also a disastrous theological justification of anti-Semitism) - and the missed opportunities. Why did both sides see it as a zero-sum game, he asked? How is it that Christians, of all people, massacred each other in the aftermath? Why were those who tried for a solution other than the schism unsuccessful? What if Luther had not placed his beliefs and his resentment of the “Catholic establishment of his day” above the visible and organic unity of the Church? What if the Pope, instead of seeing Luther as a dangerous force to be shut down, had distinguished between some fair comment and the erroneous ideas advanced in an academic disputation: what if he had said, “This man has a point. There are real abuses and we need to sort them out.” Sarah Montague asked the great question: “If that had happened, would there have been a need for your Church to exist at all – would you be a Catholic?” Dr Williams said that he would be a Catholic indeed, but that the Catholic Church would also have developed differently had there been no schism, and today’s Catholic Church would be different from what it became.

He did not elaborate on this and it rather invited speculation as to where he thought the 16^th century’s abuses have led it still to be wrong to this day. Archbishop Michael Ramsey, Dr Williams’ predecessor but three, taught that the Anglican Church is not an end in itself; it is provisional on the way to the re-integration of the unity of the whole Church. Thus, while we are in the times of disunity, its tradition is providential, so that it may witness, he believed, to what was essential to the Universal Church but was not yet manifested in all the other Churches. By the same token, Ramsey believed, there were aspects of the fullness of the Church not present in Anglicanism that impelled it to seek unity.

Heart speaks to heart: Vatican II’s Decree on Ecumenism says that, for as long as the baptised remain separate from one another, the Catholic Church fails to manifest her full catholicity in all her bearings. So, even the Catholic Church, which is provides all that is necessary for the fullness of Catholic life, faith and unity, is lacking in some way. St John Paul II, picking up a luminous element of the work of Paul Couturier to animate the Week of Prayer for the Unity of Christians (in which the founders of the League were involved), developed this by identifying the need for the true spiritual ecumenism. This does not stop at getting to grips with the hard questions of theological dialogue, but burrows deep into the hardness of hearts and religious mentalities. Nor does it rest at respecting and valuing the riches in the traditions from which we are separate. It also demands that we exchange them among us. We can make them our own, with integrity and fidelity to our own tradition and the one binding truth of Christ. Thus they are enrichments, when they express - as they do for others from whom we are separate for the moment – our own faith and witness to His work of salvation.

The Price of Reformation

The irony of observing the genesis of the German Protestant movement in England is that it was rejected by the Reformers in England. King Henry VIII famously denounced Lutheran sacramental theology, and English Protestants shaping the formularies, doctrine and polity of the reformed Established Anglican Church looked to Strasbourg in France and Zurich in Switzerland more than to Luther’s approach in Germany and Calvin’s in Geneva. Or at least they were careful to take from each what was suited to their English conditions from a range of available examples, rather than allow one theory to dominate. The term “Elizabethan Settlement” is famous for the relative harmony struck among English Christians in that long reign, which tolerated many shades of Reformed belief – from crypto-Catholics to Calvinists, Episcopalians to Zwinglians - on condition of outward conformity. The price was, of course, the religious and civil exclusion of Catholics faithful to the Church’s unity with Rome, and particularly the doctrine of the priestly sacrifice of the mass.

Another uniting factor was the need for reformers to follow through on their teaching about the religiously legitimate power of the earthly ruler to govern the Church on his territory (i.e. to the exclusion of the Pope). So, when Henry VIII needed a different wife to provide a male heir, Thomas Cranmer obligingly broke up a sacramental marriage with a spouse still living (Catherine of Aragon), and Philip I of Hesse’s bigamous marriage was accepted by Luther (who had benefited from his protection), Melanchthon at Wittenburg and Bucer in Strasbourg. The indissolubility of Christian sacramental marriage remains to this day a defining belief of Catholics, on which the Church’s Catholicity stands or falls.

How necessary was the Reformation – where was the good?

In such lights as these, the observances of the 500^th Anniversary have scrupulously avoided the word “celebration”, out of concern for Catholic sensitivities and a genuine acceptance that the Reformation led to half a millennium’s division among western Christians that shows no sign of healing, despite our ecumenical efforts and a newly discovered mutual, appreciative friendship between Churches. There has also been extensive expression of repentance for the suffering and damage caused in the history common to us all. But there persists an assumption that is false: that the Reformation was necessary, and that it was a necessary good to correct abuse. It may have been a consequence of abuses that were not addressed, it may have been the unstoppable result of persons’ behaviour and theoretical attitudes put into practice. But necessary?

Archbishop Rowan stressed how indispensable repentance on all sides is, as we approach our histories and our futures. We have to face the violence that tore Christians - supposedly the paragons of love - apart, as well as embrace the determination not to veer for any reason from the painstaking steps to the unity which Christ commanded, “so that the world may believe”. He also said that the shock of the Reformation divide directly led to the Catholic Church’s own comprehensive programme of purification, self-correction and reform emanating from the Council of Trent beginning from 1545. He saw the Counter-Reformation as a good result of the Protestant Reformation, even if it failed to achieve the repair of the separation.  Except, of course, that England under Mary I (1553-58), instead of turning the clock back to the Medieval Church, served as the laboratory for the Catholic reforms of Trent. They won positive acceptance and also a measure of reconciliation in the Church and the country. This was because the Counter-Reformation was not the product of a “necessary” Protestant Reformation, but because both were fruits of the movements of spiritual renewal that had gathered pace for centuries.

Consider the trajectory of the Devotio Moderna from the 14^th century onward:  the rediscovery of lay people’s desire for the practice of simplicity and purity in personal life, as well as that of the Church and clergy, leading to hopes of reform in the Church and to a new sense of people’s interior spirituality. We know this from The Imitation of Christ (not so much “What would Jesus do? What would I do if I were in Christ’s place?” as “What would Christ do if He were in my place?”).We also trace it in the Beguine movement in the Low Countries, the outlook of Erasmus as well as St Thomas More, and its effect not just on the instinct of key reforming figures like Luther, Bucer, Melancthon and Zwingli, but also in the Carmelite reforms associated with St Teresa of Avila and St John of the Cross, and the remarkable force unleashed in the Catholic Church’s renewal thanks to St Ignatius Loyola. It is worth bearing in mind here that, when Henry VIII began the arrests and executions of those who were faithful to Catholic unity and belief in Christian marriage, it was not those blamed for abuses that he targeted, but those who were at the forefront of England’s Catholic spiritual renewal. He went for the Carthusians (and in time their disciple, St Thomas More) and the Observant Franciscans, because their renewing influence threatened the system he inherited and needed to control.

In other words, at the time of the first breach in Catholic unity in England, reform was already a movement bearing fruit, all aided by the printing press, in the devotional life of the people, the pastoral work of the priests, the life of the monasteries (which were closed for their spiritual depth as much as for their assets), and the deepen internalisation of the Catholic faith in the life of regular individuals. As Sara Montague perceptively asked, “If reform within the Church had happened, would there have been a need for your separate Church to exist at all – would you be a Catholic?” Well it was happening and so the answer of the Catholic League has always been, “No necessity for separate Churches. Vital necessity of “endeavouring to keep the unity in the bond of peace” (Ephesians 4.3), and where there is no unity, to rebuild it.

The first good that we can extract from the history of the Reformation, then, is our desire for those whom we miss in other Churches and without whom the Catholic Church in which we believe is no not complete. The second is the impulse toward the true and truthful ecumenism of which Paul Couturier, the fathers of Vatican II and St John Paul spoke: the enriching and purifying exchange of God’s gifts of Himself in the Church for the benefit of all humanity, so that all are bound to and nothing may separate us from unity in Christ.

In everything I have written about ecumenical matters as a Catholic, I trust that what shines through is my deep love and gratitude for the Church of England and all that its history and patrimony have offered to wider Christianity, and for the witness to Christ’s truth that, as Michael Ramsey (who was such a friend to me), said, it has “providentially” stood for. God has likewise bestowed on the Protestant and Reformed Churches, from above our human wranglings and our inability to be at one, gifts and insights that He truly destined for us all. But no new idea, no personal principle, nothing - despite what the Reformers said - stands above the imperative for the disciples to be one, to be faithful to the Truth of Christ that binds us, and to be obedient to the Spirit who leads us not off on our own but into that which Christ calls “All Truth”. This “All Truth”, which impels toward unity of faith in the Universal Church of Christ, subsists in fullness in the Catholic Church.

In a sense, even though the event of 1517 has shaped our history, it is irrelevant to speak of what might have happened if Martin Luther had been less intransigent towards a Pope who might have been more willing to address his concerns; it is also irrelevant to ask whether the Reform within the Catholic Church, rather than splitting it, could have won all hearts, such that the shape of European Christianity would have been very different. For what matters now, as we approach the 111^th Week of Prayer for Christian Unity together, is what we do with the situation we have received. Christ in the Garden prayed we would be one. On his Cross he gave to Mary His Mother and St John the concrete pattern of how it must always be from that moment on: One House. Not a collection of varied opinions, but “all the believers of one heart and mind” (Acts 4.32).

Unitas Newsletter, June 2017 - Priest Director's Message

2017 has seen Pope Francis visit Sweden to mark the 500^th anniversary of the beginning of the Lutheran Reformation. He both traced the positive aspects to Martin Luther’s religious thought and personality, praising him as a great Reformer, as well as warning Catholics of the present day of the dangers five centuries ago that contributed to the split, and that threaten the peace and future reconciliation in the present time: worldliness, corruption, greed, lust for power in the Church rather than the Church’s life of grace, the simplicity of “faith alone” in the power of God, and absolute hope and trust in the love of Christ for sinners, his forgiveness and our redemption.

Since all these virtues can be recognised in the lives of spiritual Catholics we know, and saints we venerate, and all the vices likewise penetrate all sides of humanity’s condition in the world, not just one Church or another, the large unanswered question is: why was it necessary to divide the Church in order to pursue the good and drive out the bad? What conviction, what principle is so inviolable that it stands above the Church’s unity in faith?

Advocates of the benefits of the Reformation have in recent years said that the breach was the result of a misunderstanding. At our events ten years ago to commemorate the martyrs on both sides, seeing that they were faithful unto death and paradoxically reached union with Christ in His sacrifice as they indicated the concrete possibility of our reconciliation in the world, one Anglican speaker remarked that Thomas Bilney, the first to lose his life under Henry VIII for Reformation ideas -and a heroic figure to the Protestants who came after him - would not have turned a hair at Vatican II, with his suggestions of reading the Bible in Church in English and the correction of abuses in spiritual matters (for unimpeachably Catholic reasons). Recently, the Catholic journalist Peter Stanford wrote a book that imagines how Martin Luther would have looked to us if he had emerged today. The case he proposes is that the perspective of today’s Catholic Church would have been able to address his concerns and embrace him through dialogue within the Church, welcome the spiritual renewal Luther wanted, correct Church governance and sponsor other good developments in the Church’s life. It would also re-balance his more extreme views, without disruption to communion. What if? Vatican II indeed called for the People of God to discover the Scriptures for themselves, expanding the amount read in the Liturgy, and permitting their proclamation in the vernacular. Under Pope St John Paul an agreement was reached between Catholics and Lutherans (since assented to by Methodists and Anglicans) on our justification by faith: that it is on account of the gift from God of faith in Christ that we are made righteous, not by good works - these are the essential fruits of faith and righteousness, for goodness in thought, word and deed are indispensable if our faith is real, thorough-going and authentic. The future Pope Benedict oversaw this agreement to overcome the great argument that stirred the Reformation movement; he later turned on a group of Protestant theologians from Germany and said, “If you had been truly Lutheran, we would have been one by now.”

Yet Luther went further than the desire for spiritual renewal, reform to governance, and better participation of the people in worship and sacrament to their daily conversion. He re-cast the Eucharist so that it appeared the same way as before, but concealed the loss of the Roman Canon (which was never heard by the people), and so removed the Eucharistic sacrifice and the core purpose of priesthood. There is an echo in England among Catholic recusants who still say, “Protestants think that our forebears died for the Pope; we know they died for the Mass.” Luther rejected not only the activities of the papacy of its day, but the need for a universal pastor cementing, ensuring and providing for the Church’s unity altogether. He envisaged the universal Church on earth to be an association of local churches, differently reformed and reshaped with a united confession of faith, rather than as a visible, organic whole. Yet his common confession could not be agreed. Identifying Catholic bishops as temporal lords, he viewed the episcopate as not essential for apostolic succession, but merely beneficial for pastoral organisation and the better preaching of the Gospel. He also found that, because his Reformation movement relied on protection and nurture from princes who used it to flex their independent muscles from the authority of the Catholic Emperor, he needed to back Philip of Hesse, and emboldened him to marry again, even though his wife yet lived. The Reformers Bucer and Melanchthon concurred.  The assault on the bond of matrimony was famously emulated in England by Cranmer and directly led to the martyrdoms of the Carthusians and Thomas More.

To summarise: even if there were great misunderstandings on points of belief and the interpretation of the Scriptures, there was a deliberate intention to alter the fundamental faith and order of the one Church across time and place; and this translated into practice and thus into division with pain and suffering on all sides.

It is sad to reflect that this division could have been avoided because reformation was already a vital movement of spiritual renewal within the Catholic Church. The popular Devotio Moderna, the Imitation of Christ, the piety concerning the passion of Christ and His redemption, the reform of the Carmelite Order with St Teresa of Avila and St John of the Cross, the emergence of St Ignatius Loyala and the Society of Jesus all bear witness. They rest on earlier renewal movements in the Church which are still potent to this day as well: the Franciscan and Dominican preaching friars. And it is often claimed in English history perspective that the Reformation took hold here to correct corruption and abuse, and recover the Church’s pristine purity. Yet those who were at the forefront of pastoral, spiritual, and theological renewal in the life and mission of English Church people in the1530s, well aware of the breach that had arisen in Germany and now the Low Countries and France, were the Carthusians, the Brigettines and the Franciscans who were among the first to lose their lives under Henry VIII. He shut down a Catholic renewal because a reinvigorated Church, articulate with its own Catholic mind, could challenge dependency on royal power and policy. When the Carthusians in London met in chapter to weigh the consequences of their decision to oppose Henry’s marriage outside the law of Christ, the account describes what can only be described as a charismatic renewal as the Holy Spirit came upon them. They knew they faced their deaths. One wonders what might have happened to England and its Church had the renewal been allowed to proceed. Eamon Duffy, in his book Fires of Faith, describes how, under Henry’s daughter, Mary I, England becomes the laboratory for implementing the reforms emerging from the Council of Trent. The lessons of the Protestant Reformation had been observed, and here was to be a proper reform in continuity with the common faith of the Church, clarified, freshly re-proclaimed, with integrity.  No turning the clock back, but a fully Catholic reformation of the Church, its preaching and teaching, the celebration of the sacraments and the presentation above all of the Mass. But the rupture had already happened, and with Mary’s death her popular movement died too.

The instinct against rupture and recovering a lost continuity within the one Church of Christ – one flock under one shepherd – was what caused the League’s founders to draw attention to the scandal and violence of schism and its consequences: in England, two provinces of the Latin Church were detached, and every evangelistic, sacramental and pastoral effort was needed to repair the breach. This was not only to reveal once more the essential unity of the Body of Christ in the world, but also to give a convincing account of the hope the lies within us. The gospel of reconciliation in Christ is hardly compelling when Christians themselves are unreconciled. Yet it looks more and more difficult to imagine how the Anglican Communion and the Catholic Church, nowadays with more pronounced differences on faith and order, can find the path of reunion. But we now call that “instinct against rupture” ecumenism, and we press on, because this is integral to Catholicity.

Thus Lund in Sweden was chosen for the meeting between the Pope and the leaders of the Lutheran and other reformation Churches for two reasons. First, it was in 1952 at Lund that the Faith & Order Conference of the World Council of Churches adopted the principle that Churches should act together in all matters, except those in which deep differences of conviction compel them to act separately. Subsequently, the Catholic Church has supported this at the local level and with the encouragement of the successors of Peter. Secondly, Sweden is a country in which Catholics faced civil restrictions on work and freedom of religion into the 1970s; so it is a country where rapprochement and reconciliation – the dialogue of love – has been hard won in very recent memory. It encourages us not to dwell on the failures of the past that we have been formed by, or to believe that the cause of Christian unity has become futile. Still less does it permit us to become further estranged from other Christians, seeing that the events of so long ago seem to explain why we still walk on divergent pathways. Instead, as Swedish Lutherans and Catholics found, the Spirit continues to come upon us, and surprise us with his power to bring us closer in Christ. The great Metropolitan Kallistos Ware often says that unity when it comes can only be achieved by a miracle; but that does not mean we are to be passive – ours is the task is to take down what barriers we can, because these are usually ones that we have erected. The miracle will come when we have faithfully done this good work by God’s grace.

So, marking the 500^th anniversary of the beginning of the Lutheran Reformation is a time to face honestly what happened, to thank God for any good and saving gift that emerged, to lament the divisions and the harm they have visited upon the Church and the world, but above all to love and long for the unity of Christ’s people, “that they may be one”, as indivisibly as the Father and the Son are one. As Catholics, our instinct is not to add to division and polarisation, but always to work for healing and reconciliation. MW

Priest Director's Address to the Annual General Meeting, July 2014

Let me begin by thanking Fr Graeme Rowlands for his hospitality at St Silas’, Kentish Town. It truly is a spiritual home for us in the Catholic League not only because of a constantly warm welcome here, but also because of the unshakable faith we share: whatever the obstacles and separation between the Church of England and the rock from which it was hewn, the Latin Catholic Church in communion with the Successor of Peter in his See of Rome, Christ founded only one Church, that it has no other creed but the Catholic faith, and that union is necessary because it is not in the nature of the Body of Christ to be divided and because He willed it on the night before He died.


On a number of recent home visits to North-west England, I could not help but concluding that the once confident Christianity as part of the fabric of society that I knew - Catholic, Anglican and “chapel” - had considerably collapsed in attendance, presence and confidence there. When I was growing up, Lancashire was a bastion of old recusant Catholic England still alive in the people, but it is difficult to trace its large significance in the region now in the same way it was once so obvious.  Other churches have suffered in like degree. I suspect the reason is that the churches have lost touch with the identity of whole constituencies of people, and the everyday lives of ordinary folk, especially the poor and working class. St Silas, a Catholic Anglican parish that had once been marked for closure, however tells the story of how such need not be so. The beautiful celebration of the liturgical and sacramental life, solid Catholic faith put into practice, and assiduous pastoral care by connecting practice of the faith with the life and experience of people through school, home and community makes for a vibrant worshipping community. And in truth and justice, the pattern is repeated in many places around the country, where the Church and its priests can truly present the image of the People of God as the true human society, a “still more excellent way” and alternative to what the market, the state, and “wider society” have to offer.


Instead of the Church accepting that it must conform to a pluralistic view of society and humanity, living as one choice on offer among many, with one view on morality in conduct both private and public, and giving in to the convention that religion is a private opinion, it is at its best when it presents not an exclusivist society turn in on its own preoccupations, but a reflection of the true order of the universe, and thus human society, in which Christ is king and all is to be seen in relation to that fact of existence, and paying due to Him as subject to His truth as teacher and rule as Master.


Among the objects of the Catholic League are not just concerns that we would describe nowadays as ecumenical, but that go to the heart of what human society is for and what it needs. Thus we are to promote the spread of the Catholic faith and the deepening of the spiritual life. In our day, “spiritual life” is not so much concerned with cultivating a private spirituality, as with keeping open the religious dimension in every aspect of life from which it is being progressively deleted: school, care services, public administration, social and cultural observance and, as Pope Benedict alerted us on his visit in 2010, the dialogue between faith and reason, religion and political or commercial activity without which no one receives a satisfactory answer to the deepest questions that our existence contemplates.


If public Christianity disappears in this land, largely with the accommodating acceptance of the Churches, what is to fill the vacuum? We have seen in a dozen instances in the last century what an un Churched or secular State offers us: World War I, National Socialism, the atheistic humanism of Marxist-Leninism and the resulting starvation of millions of Ukrainians and Russians; the Cultural Revolution of China; the Killing Fields of Cambodia; the emergence of states whose state economies depend on supplying the drugs trade rather than public and business virtue; the implosion of Arab secularism into false Islamism and blood-letting in the Middle East; the collapse of a common Catholic society among Tutsi and Hutu in Rwanda because of the coming of greed and corruption after years of Communism. The list goes on. To all of this the only answer is not medieval theocracy, but a society where God is worshipped, His law is kept and His gospel suffuses all our values. For this to be recovered - as recovered it must be if what comes next is not to disintegrate, leaving us nothing, no value, no principle, no truth to go on - it is vital for the Churches to stand out as manifestations of the other way of being human, and of being human society. And, again as Pope Benedict insisted on his visit, we offer no credible account of the hope that lies within us unless we are one. This is why my predecessor, Fr Brooke Lunn, said time and again that English society deserves to be served and led by one Church, the Church that unites and integrates, the Church that presents the faith that is Catholic.

But this is not only an English or European concern. Fr Fynes-Clinton, the Catholic League’s principal founder, looked to the reunion of all Christians when he placed the League under the joint patronage of St Joseph (for the West) and St Nicholas (for the East). Now, Christians in the East are under severe threat, and their very continued existence is under direct and violent attack. In June this year, no Mass has been celebrated in Mosul for the first time in over 1600 years, because murderous armed robbers and abusers of young girls, posing as Islamist jihadis, have driven them out under threat of forced conversion, or death. The founder of Islam, Mohammed, insisted there was to be no compulsion in religion and famously invited the Christians to celebrate the Eucharist in his mosque. But this means nothing to the materialistic terrorists who are destroying the lives, history, culture, property and patrimony of a mature Iraqi Christian-Muslim society, which was borne of the land of Mesopotamia, known as the “cradle of civilisation”. At this time of terrible crisis - and, frankly, our own helplessness in the face of what is going on - we need to learn from the East and to consider what may happen here in the West. How resilient are our protections to liberty, the positive toleration of religion and the recognition of its indispensable value? History reveals many times when the Church has been destroyed or exterminated, only to indicate new growth and renewal elsewhere, or later on. What is our sensation of decline in England in the present age in comparison with what is happening in Syria and Iraq? Will the Church grow in strength and renew itself? Christianity has never been overcome; is it to submit now? If so; what will succeed it for our society and the Church of the future? What we can say is that, the relativisation of the Christian religion and the proclamation of Christ’s Gospel and Kingdom as one option among many in the market will ensure it is left on the shelf. If we do not believe it is the Way and practise it accordingly, who will? It does not matter, then, if we are many or few – it does not depend on our effort, but requires our faithfulness and our witness to the universe as it has been revealed to us: with Christ its King, embodied in one People of God, related to one truth that alone can bind it, and fulfilling its purpose through choosing the only objective that can be arrived at without destroying it in the process - the coming of God’s Kingdom on earth as it is in heaven.

In this task, I would like to thank especially Fr Christopher Stephenson for his work as Priest Director of the Apostolate of Prayer in which he encourages many of these themes to be expressed in intercession and devotion. I also thank my fellow Trustees in the work of the League, especially in the observance of its Centenary 12013-14. The celebrations were beautiful and adorned with fine contributions from Archdeacon Luke Miller, Dr Robin Ward, Father John Hunwicke, our President Fr Michael Rear and Judge Michael Yelton. Fr Miller's addresses on Fr William Congreve SSJE and St Therese of Avila at our centenary Festa in Walsingham led to the publication of a special edition of The Messenger including a moving version of the Stations of the Cross. All this stimulated interest in the League's history and respect for our work.


Furthermore, the distinguished Church historian, Dr Michael Walsh, is considering writing a history of the League that fairly appraises the Anglo-Papalists’ initiative in laying foundations for later Anglican-Catholic dialogue and their long-term contribution to the movement for Christian unity. He and I recently offered a joint session at the Third International Receptive Ecumenism conference in Fairfield, Connecticut, examining this history, the recent development of Ordinariates for those of Anglican tradition in the Catholic Church, the nature of Anglican patrimony and the future of the Anglican-Catholic engagement towards visible, organic unity. As for its prospects, it became apparent to me that North Americans are less concerned with historic European problems, and the Ordinariates viewed as a solution to them or as a possible threat to worldwide ecumenism. Instead, they see the positive potential for the Catholic Church to embed within itself something of Anglican tradition and liturgy, just as Anglicans have taken on other traditions, not least in a structural way in the past. The phenomenon of the Ordinariates they did not see as a further delineation of difference and mutual exclusion, but as a way in which Anglicans and Catholics could understand each other, feel affinity towards each other and be drawn together. For the main purpose to this they saw as to work together on much needed efforts towards common service of the aims of the Kingdom of God in the world, sustained by a faith shared more closely - so that the world might see that unity is possible, however difficult it may seem at present, and so that the world might believe from the concerted effort of the two Churches that it was indeed the Father who sent the Son who is visible in them.

Our Centenary Year has ended with a presentation to the Catholic Church of Corpus Christi, Maiden Lane. Adoration, of a monstrance bearing the League’s emblem and objects. The Church was founded by Cardinal Manning as a place of reparation for the offences and injuries to the Eucharist, the priesthood and the unity of the Body of Christ in England in the past. He had intended for it be the National Shrine of the Blessed Sacrament, where reparation could be made not through recrimination against history and the Protestantism of the English nation and constitution, but through an ever more intensified pouring out of love and devotion, towards healing, salvation and reconciliation in the one Church of Christ. Fr Alan Robinson, the parish priest, an old friend of Fr Rowland’s and mine, has been charged with the restoration of the Church and its work as a National and International shrine to the Blessed Sacrament. It had no monstrance worthy of the task for daily Exposition, Adoration and Benediction, something around which all Christians can be united regardless of the lack of fullness of communion. So the League has presented one, thanks to Fr Rowlands’ efforts, towards the church's restored role. Fr Robinson is to refound the Guild of the Blessed Sacrament, which will be an international fellowship of prayer for reparation, peace and reconciliation, sustained by the daily offering of mass and the Adoration that will be at the heart of the Church’s future work.


Since these objectives are very close to the aims of the Catholic League, and directly reflect work that we have done on ecumenical reparation and reconciliation in the past, following Pope St John Paul II’s encouragement of “the healing of memories” between the separate Church histories that still divide us as potential rivals, and mindful of Pope Francis own description of how Christians are united by martyrdom and suffering in the past through an “ecumenism of blood”, I hope that members of the League, Anglicans and Catholics alike, will be keen to enrol in the Corpus Christi Guild of the Blessed Sacrament and actively involve themselves in its future new work of prayer and reconciliation.

Pope Francis: AMONG CHRISTIANS, UNITY IS ALWAYS GREATER THAN CONFLICT: Vatican Information Service

Vatican City, 26 January 2014 (VIS) – The 47th Prayer Week for Christian Unity – for which this year's theme is “Has Christ been divided?” – concluded yesterday afternoon, the solemnity of the Conversion of St. Paul, with the celebration of the second Vespers in the Roman basilica of St. Paul Outside-the-Walls. The event was attended by representatives of other Churches and ecclesiastical communities present in Rome.


In his homily, Pope Francis, referring to the theme of the Prayer Week, drawn from St. Paul's letter to the Corinthians, observed that the Apostle was grieved to learn that the Christians of Corinth had split into various factions, and “could not even praise those who claimed to belong to Christ, since they were using the name of the one Saviour to set themselves apart from their other brothers and sisters within the community. In other words, the particular experience of each individual, or an attachment to certain significant persons in the community, had become a yardstick for judging the faith of others”.


“Amid this divisiveness, Paul appeals to the Christians of Corinth 'by the name of our Lord Jesus Christ' to be in agreement, so that divisions will not reign among them, but rather a perfect union of mind and purpose. The communion for which the Apostle pleads, however, cannot be the fruit of human strategies”, continued the Pope. “Perfect union among brothers and sisters can only come from looking to the mind and heart of Christ. This evening, as we gather here in prayer, may we realise that Christ, who cannot be divided, wants to draw us to himself, to the sentiments of his heart, to his complete and confident surrender into the hands of the Father, to his radical self-emptying for love of humanity. Christ alone can be the principle, the cause and the driving force behind our unity.



“As we find ourselves in his presence, we realise all the more that we may not regard divisions in the Church as something natural, inevitable in any form of human association. Our divisions wound Christ’s body, they impair the witness which we are called to give to him before the world”. The Bishop of Rome cited the Second Vatican Council’s Decree on Ecumenism, “Unitatis Redintegratio”, which affirms that “Christ the Lord founded one Church and one Church only. However, many Christian communities present themselves to people as the true inheritance of Jesus Christ; all indeed profess to be followers of the Lord but they differ in outlook and go their different ways, as if Christ were divided”, and adds, "such division openly contradicts the will of Christ, scandalises the world, and damages the sacred cause of preaching the Gospel to every creature".


“We have all been damaged by these divisions. None of us wishes to become a cause of scandal. And so we are all journeying together, fraternally, on the road towards unity, bringing about unity even as we walk; that unity comes from the Holy Spirit and brings us something unique which only the Holy Spirit can do, that is, reconciling our differences. The Lord waits for us all, accompanies us all, and is with us all on this path of unity”.


“Christ, dear friends, cannot be divided! This conviction must sustain and encourage us to persevere with humility and trust on the way to the restoration of full visible unity among all believers in Christ. Tonight I think of the work of two great Popes: Blessed John XXIII and Blessed John Paul II. ... Pope John blazed new trails which earlier would have been almost unthinkable. Pope John Paul held up ecumenical dialogue as an ordinary and indispensable aspect of the life of each Particular Church. With them, I think too of Pope Paul VI, another great promoter of dialogue; in these very days we are commemorating the fiftieth anniversary of his historic embrace with the Patriarch Athenagoras of Constantinople”.


He continued, “The work of these, my predecessors, enabled ecumenical dialogue to become an essential dimension of the ministry of the Bishop of Rome, so that today the Petrine ministry cannot be fully understood without this openness to dialogue with all believers in Christ. We can say also that the journey of ecumenism has allowed us to come to a deeper understanding of the ministry of the Successor of Peter, and we must be confident that it will continue to do so in the future. As we look with gratitude to the progress which the Lord has enabled us to make, and without ignoring the difficulties which ecumenical dialogue is presently experiencing, let us all pray that we may put on the mind of Christ and thus progress towards the unity which he wills. And to journey together is already to be making unity!”



Finally, the Pope greeted the Metropolitan Gennadios, the representative of the Ecumenical Patriarch, David Moxon, the representative in Rome of the Archbishop of Canterbury, and all the representatives of the various Churches and Ecclesial Communities gathered in the basilica of St. Paul Outside-the-Walls. “With these two brothers representing everyone, we have prayed at the Tomb of Paul and have said to one another: 'Let us pray that he will help us on this path, on this path of unity and of love, as we advance towards unity'. Unity will not come about as a miracle at the very end. Rather, unity comes about in journeying; the Holy Spirit does this on the journey. If we do not walk together, if we do not pray for one another, if we do not collaborate in the many ways that we can in this world for the People of God, then unity will not come about! But it will happen on this journey, in each step we take. And it is not we who are doing this, but rather the Holy Spirit, who sees our goodwill”.



“Let us ask the Lord Jesus, who has made us living members of his body, to keep us deeply united to him, to help us overcome our conflicts, our divisions and our self-seeking; and let us remember that unity is always better than conflict! And so may he help us to be united to one another by one force, by the power of love which the Holy Spirit pours into our hearts”, the Holy Father concluded.

AMONG CHRISTIANS, UNITY IS ALWAYS GREATER THAN CONFLICT -  Vatican Information Service

Pope Benedict XVI will beatify Pope John Paul II on the 1st May 2011

Vatican Information Services today announces:

On 1 May, the second Sunday of Easter and Divine Mercy Sunday, Benedict XVI will preside at the rite of beatification for John Paul II in the Vatican.

According to a note released by the Congregation for the Causes of Saints, "today 24 January, Benedict XVI, during an audience granted to Cardinal Angelo Amato S.D.B., prefect of the Congregation for the Causes of Saints, authorised the dicastery to promulgate the decree of the miracle attributed to the intercession of Venerable Servant of God John Paul II (Karol Wojtyla). This concludes the process which precedes the rite of beatification.

"It is well known that, by pontifical dispensation, his cause began before the end of the five-year period which the current norms stipulate must pass following the death of a Servant of God. This provision was solicited by the great fame of sanctity which Pope John Paul II enjoyed during his life, in his death and after his death. In all other ways, the normal canonical dispositions concerning causes of beatification and canonisation were observed in full.

"Between June 2005 and April 2007 the principal diocesan investigation was held in Rome, accompanied by secondary investigations in various other dioceses, on his life, virtues, fame of sanctity and miracles. The juridical validity of these canonical processes was recognised by the Congregation for the Causes of Saints with a decree of 4 May 2007. In June 2009, having examined the relative 'Positio', nine of the dicastery's theological consultors expressed their positive judgement concerning the heroic nature of the virtues of the Servant of God. The following November, in keeping with the usual procedure, the 'Positio' was submitted for the judgement of the cardinals and bishops of the Congregation for the Causes of Saints, who gave their approval.

"On 19 December 2009, Benedict XVI authorised the promulgation of the decree on John Paul II's heroic virtues.

"With a view to the beatification of the Venerable Servant of God, the postulator of the cause invited the Congregation for the Causes of Saints to examine the recovery from Parkinson's disease of Sr. Marie Simon Pierre Normand, a religious of the 'Institut des Petites Soeurs des Maternites Catholiques'.

"As is customary, the voluminous acts of the regularly-instituted canonical investigation, along with detailed reports from medical and legal experts, were submitted for scientific examination by the medical consultors of the Congregation for the Causes of Saints on 21 October 2010. The experts of the congregation, having studied the depositions and the entire documentation with their customary scrupulousness, expressed their agreement concerning the scientifically inexplicable nature of the healing. On 14 December the theological consultors, having examined the conclusions reached by the medical experts, undertook a theological evaluation of the case and unanimously recognised the unicity, antecedence and choral nature of the invocation made to Servant of God John Paul II, whose intercession was effective in this prodigious healing.

"Finally, on 11 January 2011 the ordinary session of the cardinals and bishops of the Congregation for the Causes of Saints took place. They expressed their unanimous approval, believing the recovery of Sr. Marie Simon Pierre to be miraculous, having been achieved by God in a scientifically inexplicable manner following the intercession of the Supreme Pontiff John Paul II, trustingly invoked both by Sr. Simon herself and by many other faithful".

Coming in the midst of the inaugural ordinations of the Ordinariate, this announcement has special resonance in England. Not only did Pope John Paul II's visit in 1982 lay the foundations for closer diplomatic ties between the United Kingdom and the Holy See in the interests of international development, justice, health and peace, it led to the engagement nearly three decades later between Pope Benedict and British civil society, in his remarkable analysis of faith and reason, religion and society, recalling the teaching of the soon to be beatified Cardinal Newman, and the enduring suitability of the principles of Catholic social teaching, during his visit in September 2010. Furthermore Pope John Paul's visit marked a high point in Anglican-Catholic relations and the vitality of the ARCIC process at the time. The warm relations between Archbishop Runcie and the Pope enabled an honest dialogue over the difficult and emerging new conditions within Anglicanism worldwide, mainly focussed on the case for admitting women to the ordained ministry ni the years ahead, while at the same time maintaining that the driving force to Anglican-Roman Catholic ecumenism was the hope for the restoration of visible. organic unity throught theological dialogue, closer relationship in service and mission and the personal and spiritual quality to deepening friendships. Because of his profound attachment to the unifying power of the sheer attraction of truth (his great 10th Encyclical was called Veritatis Splendor), its binding force, he was convinced that reconciliation could be achieved through reaching towards theological agreement; and an abiding passion of his papacy was the Unity of Christians, to which his 1995 encyclical "On Commitment to Ecumenism", Ut Unum Sint, and his his Apostolic Letter in the same year on Catholic-Orthodox reapprochement, Orientale Lumen, bear witness. In 1988, following the Lambeth Conference and with the drawing up of legislation in the Anglican General Synod to enable the new development, Pope John Paul made an impassioned personal appeal to Archbishop Runcie to preserve commitment to ARCIC and Catholic-Anglican reconciliation along the lines on which both had already agreed to proceed together. He spoke of “new obstacles in the way of reconciliation between Catholics and Anglicans” and of the danger of how they might "block the path to the mutual recognition of ministries.” He appealed, not as the Pope but personally as one brother Christian leader to another, not to endanger the process which had already been bringing about significant convergence. After all, in the aftermath of the visit of the Pope to Canterbury Cathedral, our President, Fr Michael Rear, wrote an book, influential at the time, on the momentum towards unity that then seemed imminent. It was called, One Step More. When, after the 1988 letter, and the process of legislation led to the decision in 1992 to proceed with provisions to ordain women to the Anglican priesthood, it was clear that Anglicanism had adopted a course in which the mutual recognition of ministries could not be achieved. From this point on, dialogue continued with no diminution of friendship and belief in the essential principle of visible unity central to official relations as well as ecumenical contacts and collaborations locally. But it became ever clearer, with two diverging views of truth, the Church's teaching office and the nature of theology now, that "visible, organic unity" was not the vision shared by Anglicans and the Catholic Church any longer. A new model for ecumenism arose, allowing for maintained separation, "reconciled diversity", and intercommunion without, however, an underlying unity in the shared apprehension of truth.

In Pope Benedict's address to the ecumenical gathering for Evening Prayer at Westminster Abbey in September 2010, he called for a convincing account of the Risen Christ founded on nothing other than unity in the apostolic faith. The appeal was warmly received in a most beautiful and inspiring liturgy. But observing  that Christians in England are not united in their proclamation and their approach to theological truth has now fewer shared foundations, whether they are described as Biblical, dogmatic or confessional, cast a light on a Church that is sounding an uncertain note about Christ and his gospel; and its pursuit of separations continues to rely on keeping up those barriers to reconciliation new to Pope John Paul but now a familiar feature of the ecumenical landscape at a time when the evangelisation of Europe relies on Christians to capture its imagination and its soul once more.

So Pope John Paul's veneration for the paramount splendour of the truth incarnate in Jesus the Word, and his determined commitment to the fullness of communion among all Christians - in the Spirit, in mind and in the Body - remain timely prophecies to all the communities in the Church of Christ in England at this moment in its history.