Rorate Caeli

Ordinariate for Australia to include Japan?

It would be a good precedent if Ordinariates were not always limited to the area of one "Episcopal Conference". From Western Australia's Catholic newspaper The Record:

AN Ordinariate for Anglicans to enter the Catholic Church is set to be established in Australia by Pentecost this year, and will include Japan. ...
The Traditional Anglican Communion, a group of disaffected Anglicans who have been seeking full communion with Rome for years, will host a festival in Perth on 26 February at Holy Family Catholic Church in Como for the Anglican Ordinariate for Australia. 
TAC Bishop Harry Entwistle - one of four TAC Bishops in Australia and the Torres Strait Islands who will be ordained as Catholic priests, likely just before the Ordinariate is officially established, told The Record the festival is a public statement that “this is no longer just a theory, it’s really happening”. “It’s an opportunity to gather those who are more than just casually interested,” he said of the festival, which is for Catholics and Anglicans who, like the TAC, have long been disillusioned with the Anglican Church’s liberalisation with female clergy, among other things. ...
Bishop Entwistle, of TAC’s Western District encompassing WA, is part of an implementation team that includes officials from the Holy See and Bishop Elliott, who is himself a convert from Anglicanism. ...
Bishop Entwistle’s vision for the Western District of the ordinariate will include weekly Masses at his Maylands base of Saints Ninian and Chad Church and monthly Masses in areas outside Perth including Albany and Bunbury. Anglican Catholics in these areas will attend ‘regular’ Catholic Masses between these monthly Masses until more priests are ordained to service these areas.
Japan’s Anglican Catholics constitute a small group led by a retired Anglican Bishop. Bishop Entwistle said the Japanese are happy to adopt a Western Ordinariate like Australia as they are among a persecuted minority. However, he said that the “one size fits all” concept does not apply to Ordinariates around the world.

8 comments:

Anonymous said...

There has been some confusion generated from this article. A better point of reference would be the recent comments made in public by Msgr. Stork, General-Secretary of the Bishops' Conference of England and Wales. Ordinariates can only exist in the territory of one episcopal conference, and they are co-extensive with that territory. There can be more than one per conference territory, in which case both or all would encompass that entire area but be for groups which differ in some way.

However, because these structures are primarily personal, groups outside the territory of the conference can belong. Hence, says Msgr. Stork, the incoming Anglicans from Scotland (which has a separate conference of bishops for historical reasons) will belong to the Ordinariate for England and Wales. Likewise, the tiny TAC group in Japan (four priests and one bishop) will belong to the Ordinariate for Australia. An Ordinariate for the U.S.A. would also likely encompass the TAC groups in Puerto Rico and Central America, and three TAC chaplaincies, two in Europe and one in Argentina, could belong to any Ordinariate but Rome would probably assign them in accordance with geographical factors.

Is this not, then a contradiction? No, absolutely not. It is not a contradiction owing to principles of growth. If the Ordinary for Australia wants to found a new parish anywhere in Australia, under "Anglicanorum Cœtibus", he must inform the local Latin bishop where that proposed new parish will be. However, while he must inform the local bishop, he may proceed and found it even if the local bishop disfavours this or refuses to agree to it. The local bishop can only advise him in the matter; he cannot prevent the foundation.

In contrast, if the Personal Ordinary for Australia wants to found a parish or apostolate in a new diocese in Japan, over and above those already there when the Ordinariate is founded, he must obtain PERMISSION from the local Latin bishop. Outside the Ordinariate, he needs not only to inform the local bishop but to get his permission. If he wants to add a new apostolate/mission in a Japanese diocese where an Ordinariate parish already exists, he could do so but to add a new parish or quasi-parish, he'd need permission from the local Latin bishop.

There lies the distinction.

In closing, the Ordinariate for India will likely include a TAC group in Pakistan. The Ordinarate for Southern Africa, a territory that embraces South Africa, Zimbabwe, Lesotho and Botswana (because the episcopal conference there covers those countries) will also include TAC groups farther north and north-east, in Zambia, Mozambique and perhaps the Congo.

New Zealand? Unfortunately, the TAC group in N.Z. has bolted from the TAC and will not be crossing the Tiber.

Ireland: The TAC group there (three parishes) will not be coming over.

The TAC church for the Torres Strait in Australia: It has applied for a separate Ordinariate to cover all of Australia. It is not clear yet if it will get this or if it will be a deanery in just one Australian Ordinariate.

P.K.T.P.

Hugo Mendez said...

Excellent contribution P.K.T.P! Thank you for answering several questions of mine. Quick question: was the issue of needing permission from the local Latin bishop outside the Ordinariate's episcopal conference detailed in one of the Vatican documents or in the Msgr. Stock interview?

Again, thank you. Very much appreciate it.

Anonymous said...

Dear Mr. Mendez:

No, my conclusion can be inferred from the norms of ecclesiastical Law, however. the Ordinarate per se cannot exist outside the territory in which it is erected (cf. Section 1, Article 1, A.C.). But because it is a personal structure, members can exist outside the territory: members but not territory. So those members can have a right to worship under the Ordinarate only where (1) the Holy see, having universal & immediate authority, has stipulated or (2) where local bishops have permitted it.

When the Campos personal Apostolic Administration was founded in 2002, its territory was coterminus with that of the territorial Diocese of the Campos. But under the terms of its union with the Holy See, it was allowed to keep the three or four chapels it had outside that Diocese. There were some in the Diocese of Volta Redonda and Niteroi, I believe. The authority of the Holy See allowed these excpetions. To expand beyond them, to other dioceses, the Campos p.a.a. needs the permission of the local bishop.

It will be exactly the same with the personal Ordinariates. The existing apostolates of the TAC in Japan will be made exceptions by the Holy See. But to expand beyond these in Japan, the Personal Ordinary would need the permission of the local Bishop.

In contrast, to expand into the territory of new dioceses in Australia, the Personal Ordinary must inform the local bishop but he does not need his permission.

In time, however, there may become enough Ordainarate members in Japan (e.g.) to justify a separate Ordinariate for them. We shall see.

P.K.T.P.

Craig S said...

This is taken from an interview with Father Keith Newton. He talks about the desire for one liturgy for the whole Ordinariate world wide:

Liturgy?

"I’m very honest: I am not a liturgist. My colleague Andrew Burnham is a liturgist and he is looking with others around the world at what an Anglican liturgy might be for the Ordinariate. The CDF are fairly keen that there should be one liturgy for the Ordinariates wherever they are, not lots of different ones. There’s obviously the Book of Divine Worship which was produced in the USA for those who became Catholics under the Pastoral Provision in the '70s and '80s. I don’t know whether you’ve seen that book, it is an enormous tome; have you seen it? It wouldn’t fit on the shelf of the pew. That’s got quite a lot of material, and we’ll be looking at that. But we need something that will be acceptable throughout the world. In England it will be used by some but not certainly by everyone in England — not, at least, for the Eucharistic rite. Some of the priests in the Anglo-Catholic world and who will join the Ordinariate already use the Roman Rite and will continue to do so. Some will want to use an Anglican rite which has been ratified by the Congregation for Divine Worship, but that’s a process that’s going on but that’s not my department and I am glad to leave it to Bishop Andrew — sorry, Father Andrew. Old habits die hard."

http://www.theanglocatholic.com/2011/01/the-ordinary-in-plain-text/

Is this a good thing for traditionalists?

Ben Vallejo said...

This is a problem in many places outside countries without a historically English background, where the Anglican Church sent missions.

There are many places in which there is a small Anglo-Catholic group which is considering joining the Ordinariates but the rest of the Anglican church in their region is not. In some places in Asia, the local Anglican church is low to broad church and is unlikely to take the papal offer. However they may have no bishop or even a priest. The Japanese group is lucky to have a bishop.

The Ordinary of any Ordinariate will have to take this into consideration. We see the Ordinariate for pastoral reasons to take this groups under its care. The Ordinariates may well send its priests to minister to these small groups. But that would entail a financial cost that a start-up Ordinariate will not be able to afford.

These small groups are unlikely to get the necessary pastoral care from their local Latin Rite bishops since the Anglican character of these groups have to be preserved. In some diocese, the Latin rite bishops and clergy have very little idea what Anglicanism is. Also in many dioceses, the bishops still are in that "trendy" Vatican II mode. We all know how very thrilled are Anglican Roman Catholics about the trendiness of some Latin church dioceses! [hope readers get the mild sarcasm here!]

The Ordinariates are an important development in the history of the Catholic Church. They are in almost the full sense particular churches and as Pope John Paul II preached in Manila in 1996, "The Church is a living body and as such, she comes to a stage of maturity where she can give life to churches like herself". The Ordinariates are young in the organizational sense but the whole 200 or more year history of Anglo-Catholicism is behind her. She in a real sense is already mature enough to give life to other particular churches. But that would require support and charity from Rome and the Latin rite dioceses where the Anglican groups are to be found.

If all are charitable we can expect that the mission of the Anglican Roman Catholics will result in a bumper harvest. There are few workers but the harvest will be great.

We just have to ask the intercession of Our Lady of Walsingham that these small groups of Anglicans will find their home in one of the Ordinariates.

Anonymous said...

Dear Craig S.:

Yes, it is a good thing, especially when combined with what Archbishop Hepworth has already said publicly. First, there is a stage during which Anglican liturgies now being used, perhaps with some amendments, will be permitted for use in the Ordinariates.

From various sources, especially some here in Canada, I am convinced that the B.D.W. of 1983, based on the American B.C.P. of 1979 and using that horrid Novus Ordo Offertory, will not be the standard for long. I note that even those American Anglicans who proposed their A.U. liturgy back in the early 1980s did not like everything granted by the Holy See.

At the moment, there is only one Ordinariate and it has fewer than a dozen subjects. I expect that temporary solutions will be forthcoming soon. At present, the only approved Eucharistic Liturgies, as far as I know, are the N.O.M., the Book of Divine Worship of 1983 and the T.L.M. The first and the second are not acceptable; the last is too foreign for most incomers.

I have reason to believe that most TACers use something much better than the B.D.W.

P.K.T.P.

Ben Vallejo said...

The Anglo-Catholics in the Episcopal Church in the Philippines have always used the American Missal. This is of historical significance to the Philippines since the evangelization of the highland indigenous people was through worship using this Missal. The English translation of the Roman (Gregorian) Canon was always used.

Mitsuyo said...

Anyhtnig that can help revive the Church in Japan is welcome. This county is a dead vineyard, with modernist theology bordering on syncretism, a liturgy that is almost as devastated as in the West, authoritarian bishops (as we see in the case of the Neocatechumenal Way, although the Way is hardly better than them) and a total lack of missionary spirit. On top of this, Catholicism is much less "inculturated" (integrated into the Japanese culture) than it was before the Sakoku period and the prohibition of Christianity. As a result, most Japanese naturally conceive Christianity as "a religion for the White".
For short, this is a totalo disaster. Give us an ordinariate or anything but please save the Church in this country.