HT to Fr Smuts, who pays the same homage to his own source Fr Chori Seraiah.
I have no independently sourced information.
There is also a question about Bishop Louis Campese who leads a jurisdiction in Florida which is repudiated by the ACA. You can leave comments with Fr Smuts or here, as you like.
This is a question that always ‘bugs’ me and makes me think. I often come across “apologists” who try to back you into a corner with the usual dilemma – my way or the highway. All or nothing. You can only be either a fully committed card-carrying church Christian, or you have to be an atheist, an evil person, whatever – at least a pile of trash!
C.S. Lewis in his time was much more intelligent and sensitive with the apologetics than many are nowadays. You have to have the direction from the Church’s authority, otherwise, left to your own devices, you will become bad. He uses the analogy of going to sea with a chart – you have to read and understand the chart, and above all, follow it. I have myself been writing about the art and science of nautical navigation, and it’s quite complex. As applied mathematics, you get it right or you get it wrong. If you foul up on your calculations, you get lost.
Are “unchurched” people necessarily navigating the Pacific Ocean without a sextant and chart? I would say, not necessarily. People do what they do for different reasons. I find it quite hard to take criticism levelled at hermits or people spending their lives at sea, either because they are “socially handicapped” or they simply do something in life that causes them to be alone. Perhaps one does get the cocky type of person who despises any kind of authority or guidance, and this would be reprehensible and sinful, a kind of sociopathy in a mild form. Most are either “burned children dreading the fire” or have simply grown up somewhere else.
I often wonder what I would do if I were not a priest. I would then have to find a community in which to worship, and to which I could relate socially. Of course there is the local parish, and I would feel as alien to it as to the Buddhists or the Muslims. A Benedictine abbey? You can attend services, and even go to confession to a monk and have spiritual direction. But the lay worshippers come and go. They come only for the liturgy. So the solution is to move into town, the capital city, where churches are cosmopolitan enough to welcome strangers and make them part of the community. The point I am making is that we do not live in the same circumstances or have the same possibilities available. Then some people have to live in countries where Christianity isn’t allowed because of their job, or they spend months at sea without a chaplain or even other seamen wanting to get together for a prayer group.
Is being Christian being socially connected, involved in all manner of humanitarian activities and local community? Are we all of the same temperament? It is generally assumed that people who don’t go to church are hostile, indifferent or lazy. Or course the Church cannot be wrong, so it isn’t wrong. It’s the little people who are to blame and their addiction to TV, entertainment, consumer goods, pleasure, sports, celebrities and so forth. Give them a good war or take everything away, and that will do the trick! I don’t think World War II made any more converts than it did atheists.
Many people have been alienated from church all their lives, and use religious language differently, and we know how steamed up Christians get over the meanings of words and expressions! The secular world uses the word dogma to mean a moralising and domineering attitude. It simply means a teaching or doctrine to use the Latin word. Dogmatic theology is a different discipline from moral theology. But we have to see through words and language, understand what people mean in their concepts behind the improperly used words.
There is a legitimate subjective experience of God and the community known as the Church. Most of us were brought up in a tradition according to where we were born and our local culture. I was born into an Anglican family, baptised as a baby in the family’s parish church and spent a not very religious childhood. Church buildings and music attracted me, but cliquishness and stuffiness put me right off. That is my own experience, and it influences the way I think and write, and why I sympathise with those who have been burned by church.
Unlike the apologists, I understand why some make a distinction between religion and spirituality, as I make a distinction between exoteric Christianity and esoteric Christianity, between the democracy and aristocracy of the spirit. When we are told the exoteric is the only way, then we grow out of it. When the outer liturgy and church culture nurture and form our internal life, then outer and inner grow together into a whole. I hardly see that possibility in almost all parish churches and even most monasteries.
Some have found their peace and joy in their spiritual life, whatever form that life might take – if only for the person in question. They are serene and have no fear of death. They are connected to nature and the people around them, whether they are religious or secular. God is a part of life and life is a part of God, at least by way of analogy.
Others have been burned and are angry or bitter. Apologists tell them they are sinners and trash – and bound for hell. They are confirmed in their anguish. It will cost the armchair inquisitor dearly – he will go to hell himself for the damage he caused others! Some find they can “save” God only if they leave religious practice and the church. People have been punished, persecuted, hurt, confused, disillusioned, and emotionally or psychologically damaged in God’s name. God has been blamed, unfairly, for the sins of the church. And, I am not just talking about sex abuse of vulnerable persons. I am talking about the way many priests and religious have been treated and ended up on “ecclesial death row”. The Church is no more free from bullies and psychopaths than banks, big business and politics.
What is spirituality? It is not simply a branch of theology called “ascetic theology”, a kind of appendix to moral theology. It is the very life of a human person, the freedom of the spirit to transcend the base material world and evil forces. We are all hungry for the life of the spirit, and experience alienation and insecurity if we are denied expression and the right to be what we are. Spirituality is not an add-on, to be controlled by the institutional Church, but our very being.
If we can relate to the Church via a “man-machine interface” as it would be called in industry and technology, all the better. But, man will not be extinguished and become an unperson (as George Orwell put it) just because he was unable to conform to teachings or imperatives from the Church that violate and rape his spirit.
This is why people need to be free in their fundamental choices regarding the Church, or one church or another. I respect people who do not go to church, and I find religious marketing something obscene and distasteful. The more anyone comes at me, the more I go the other direction. I may not be a good priest, and I am only in a canonical relationship with a church whose very existence seems precarious. One demon writing comments on a blog affirms that the CDF was right to refuse me a nulla osta. I never asked for one, and I have never received a letter saying that the CDF granted me one or refused it.
I fully understand the “unchurched”. It is better that they go it alone and find peace and union with God than go to a church and find nothing but bitterness and dead men’s bones. When the bullies lay off, maybe someone may be able to live the Gospel and communicate it without saying a single word. An act of kindness? Some sign of love and beauty and goodness? Generosity?
Well, I’ll read the comments and take it from there.
Today, I had a most important meeting with Cardinal de Paluel.
No, this is not a polemical piece in regard to Rome, the ordinariates or anything else. It is simply to draw attention to one of the articles mentioned in a posting on Northern Catholicism I commented on yesterday. The article in question is Independent Catholicism and the Ecumenical Imperative.
After a good reading of this article, it seem that an essential message is coming through – a distinction between a tradition or a “way”, on one hand, and the church institution on the other. Fr Novak affirms the notion of Anglicanism as something that can survive the transformation of Anglican institutions into something different. He also affirms the necessity of communion and the Church as a whole.
Perhaps towards the end, we might feel the old knife digging in and twisting – everything is hopeless except the Ordinariates. Go on, it’s the only way! Your bishops voted for it so you have to! Actually, there are alternatives like the Russian Orthodox Church outside Russia and Antiochian western rite jurisdictions. There is also the Union of Scranton and its timid outreach to Anglicans, presently waiting for the agony in England to come to an end – which didn’t happen in July and might happen in November. Another idea I get from this article is that continuing Anglicans can still go on in their present communities – but that can only be provisional and temporary.
What is Anglicanism? Prayer Book and 39 Articles? A fixation on a particular point of history? Being English and under our Monarchy, in the Establishment? A kind of “English Gallicanism” or Old Catholicism? Sarum and pre-Reformation popular religion like in eighteenth-century France? It is probably all these things, and is no longer any of them. Roman Catholic apologists have not been very helpful by characterising Anglicanism as simply Protestantism in which “private judgement” is put into opposition against the supreme, absolute and infallible authority of the Pope.
We get a good look through the various alternatives, especially in the USA, and the “alphabet soup” of smaller jurisdictions, some of which may have a weaker basis for self-justification. There is a certain “crossing” with “vagante-ism”, characterised by the existence of something calling itself a church for the sake of an individual who wants to be a bishop. So you get to be a bishop, and then what? It’s a very lonely existence!
We in the TAC got well and truly burned. The captain at the helm looked at only one thing – his compass bearing, and to hell with the rocks, fog and other ships. The ship was wrecked. Rome said to us “Yes, but as dismantled spare parts“. They would filter, screen and sift us, have every single priest send in his application and have his vocation re-evaluated from zero all over again. The rest – all that doesn’t matter just as long as they don’t tell anyone that they are institutionally dead. And by the way, forget it if you’ve already read the book, seen the film and been there! Some shipwrecked sailors are now picking through the bits of broken mast, pieces of companionways, barrels of preserved food and shreds of torn sails – looking at what they can salvage, and then rebuild. Those courageous men and women have my esteem and prayers, and they do not have to listen to the voices of those who have become Roman Catholics “Come in, the water’s warm“. “Just be patient and wait. Rome thinks in centuries“. Forget it. Either go over or stay and rebuild, or go somewhere else.
It’s in the nature of things: the small entity approaches the big entity because it is unable to compete. Big entity considers only one thing – what is useful to it and how it can get bigger and richer. There is no idea of helping the small entity in some way.
So there are alternatives – Orthodoxy and orthodox Old Catholicism. It all needs to be looked into. Certainly, what is happening now is without precedent. Rome has established the ordinariates, two canonical Orthodox Churches have established western rite vicariates, and the Union of Scranton (PNCC) is exploring ways of incorporating Anglicanism along lines that have been envisaged for decades by the ecumenical movement.
I have mixed feelings about unity initiatives. In the absolute, they correspond with the imperative of Christ (that they may be one), but should take the form of fusions of Churches by their bodies rather than bishops horse-trading between themselves. Small entity still gets gobbled up by big entity, and it’s always Roman Catholic clergy who made navigation errors who get the chop! It all becomes so tiring that the temptation is to give up and return to denominationalism (which is only possible really in the USA and to a lesser extent in other English-speaking countries).
It becomes increasingly difficult to remain Anglican. It is hardly a viable proposition here in France! One either re-locates to the right places, or change one’s fundamental orientations. The alternative to hard-line traditionalism or the “Novus Ordo” status quo is that of 95% of the baptised population – rien à foutre. Normandy is one of the areas where there is still a high level of religiosity, and the country churches get one Mass a month instead of once every few years in the dioceses in the process of going bust. Attending church services here in France, at least for me, is a soul-crushing ordeal. I would prefer to go sailing!
I think Anglicanism would have potential in France, but it is too afraid of being seen to proselytise among French Roman Catholics and lose its relationships with the local RC dioceses. Church of England Anglicanism in France is just deadpan. Any other kind of Anglicanism, they don’t know what it is.
Anglicanism as a “way” seems to be a kind of blueprint, separated from the institutions that have disowned it. It can be used by Rome, the Orthodox or the Union of Scranton. How successfully? Goodness knows. The notion of Anglican Catholicism is scoffed at by some of the RC apologist bores who lurk on the Internet and fill blogs with their asinine comments. I don’t believe the ordinariates will have any earth-shattering effect, though I can see them as stable communities facilitated by having the “brand” – thus credibility with the laity. Consumers go for brands and not generics, even if they pay more.
Perhaps my isolation puts me at a disadvantage, or perhaps it gives me an advantage of objectivity I wouldn’t have if I lived in the “right” place. As things are in the western world, I am not optimistic for the future of Catholic Christianity. Evangelical fundamentalism seems to be growing, but it is big business and religion founded on man’s baser instincts. The big institutions are keeping together, but they eventually have to give in to market demand. That is the limit of “religion for the masses”.
The way to go is inwards, but it is the solitary path. That’s something else…
In preparation for my holidays, I have been learning some of the rudiments of sea navigation. Nowadays, boaters and professional seamen use the GPS for navigation. It is a remarkable piece of equipment, and is normally very reliable and does most of the chartwork. You programme in data like where you want to go, via where and what dangers you want to avoid. The device does all the calculations, and all you have to do is follow the course it gives – just match the figures on the screen with your compass bearing.
Seamen haven’t always had GPS, and sometimes a GPS device can fail or the satellite link is broken. All machines go wrong once in a while, and the more complicated they are, the more difficult they are to repair. You don’t just give it a “fourpenny one” like my old grandmother giving the old 1950’s TV set a bash on the side! It’s all very technical. So, you’re in a boat and the GPS stops working. You still need to know where you are – you need to know how to do it the old-fashioned way.
We are going to Fouras, near the Ile D’Oléron on the west coast of France. Those are sheltered and very safe waters, though not without things to watch out for like oyster farms, rocks that cut boats open like can openers, and the tidal currents. There are islands that look similar, and there is a real possibility of getting lost in my little dinghy. So, I decided to open this mysterious book. Navigation is observing the positions of landmarks, or if you are out of sight of land, the sun, the moon and the stars – and making calculations to find out where you are on God’s earth and going where you want to go without dashing your ship on the rocks in some forlorn place.
Dinghies stay inshore. My class of vessel requires me to stay within 2 nautical miles of a shelter, which can be a port or any beach where a boat can safely make landfall. I stretch things a bit, though I do take precautions. I haven’t yet the money for a portable VHF, so I am chancing it by having my ordinary mobile phone in a watertight bag on a lanyard around my neck. I have an oar, a fixed compass and an anchor of 50 metres of line. That takes care of what happens if my mast comes down because of a faulty shroud or forestay.
Today, I invested in three important pieces of equipment for coastal navigation. The first item is a hand sighting compass similar to this one:
This simple little gadget needs no electricity and doesn’t depend on a satellite network, but it will always do the job. You look through it at a landmark, like a lighthouse, a church steeple or a headland – just as long as you can identify the same on your chart, and you read off the compass bearing. It is very accurate. You take a “fix” on three objects and note it all down.
You then get your chart (or a photocopy under plastic as things get wet in dinghies) and find the three things you just looked at with your sighting compass. You relate the chart to reality by means of a Portland (or Breton) plotter, which looks like this:
You can alternatively use the compass rose on the chart and parallel rules, but that is best when you have the luxury of a ship’s navigation table and dry conditions. Heave the boat to so that it doesn’t drift too much from the position you’re trying to find. A hove-to boat moves about a hell of a lot in the waves, but you get used to it! The Portland plotter, I have discovered, is the simplest way of finding your position and plotting the course to where you want to go. Actually, it works exactly like an orienteering compass:
The orienteering compass is used by walkers, and all you need is the compass and an Ordnance Survey map. You turn your map to the north, and work everything out from that. That is something you can’t do at sea, because the boat is constantly moving. That is why we separate the taking of the compass bearings and plotting them on the chart.
I mentioned three things. The third is the pair of dividers, which you use to measure distances and read them off on the chart’s scale. Using a watch, you can then calculate your speed over a given distance.
Anything spiritual in all this? I could liken the Christian life to finding your way with great difficulty. Some churches use the compass as a symbol, like the TAC.
In the middle of the shield is the compass rose (or at least the cardinal points) superimposed by a cross. The link is obvious, and the symbolism is the universality of the Gospel and the Church’s mission.
Another purpose of this article is to consider the way man has learned to measure and understand the earth since the dawn of history for the purpose of exploration and trade. The earth, the solar system, the galaxy and the universe are an incredibly complex piece of machinery, and working according to laws and predictable principles. Amazing, isn’t it – and all that couldn’t happen by accident.
Every time I take the boat out, it is a new spiritual experience with God’s creation. Now, I discover how man rationalises this natural beauty by means of science and mathematics. How wonderful, that God has endowed man with intelligence, and at least some goodness. I use technology that others use for warfare or exploiting nature beyond its ability to recover. I use it to make discoveries and commune with nature as few tourists would.
In one afternoon, I got the essentials of coastal navigation with the help of Youtube lessons from master navigators. There are many other tricks like the use of waypoints and running fixes, and I am still a little baffled. I just need to work at it. After that will be the offshore kind of navigation using a sextant and a chronometer – but for that, I will need a very different kind of boat! Patience…
I have been doing some experiments on land, but with an inaccurate map. I discovered that the position of my house was in the middle of the road, but that the triangulation was actually accurate to about 40-50 feet. That would not be bad at sea! Civilian GPS is hardly more accurate than that!
I am confident I won’t get lost during my little forays in my dinghy – and I’ll do a new article when we get back from our holidays.
I have just had a “ping” from this excellent article – Northerness Respondi on Anglican Rose.
As I have already mentioned, I have a great deal of esteem for Archbishop Peter Robinson, even though I am a tad more “pre-reformation” than he is. The article to which I link seeks to develop Archbishop Robinson’s Northerness.
It is interesting to note that there are many parallels between Anglican England and Lutheran Germany (or rather those little states in what was to become Germany which followed Luther). There was a “high” point in the baroque era, which cooled with the onset of the “classical” period.
Archbishop Robinson has always been much more on the side of “classical” and “old high church” Anglicanism than many continuing Anglicans who are more (or have been now the ordinariate-bound have gone their way) Anglican-Papalist. Personally, I just don’t have it in me to pick up a Prayer Book and say that is a complete liturgical book after all I have known and experienced. I disconnected from the Church of England back in 1981 – more than thirty years ago. The Thirty-Nine Articles remind me of old English legalese. On the other hand, I am just as dismayed at being in a church being broken up for spare parts and “ordinariate-fodder” – and which seems to be coming back to life in places, and yet very timidly. I disconnect more and more and aspire to a vision of Christianity more influenced by monasticism, contemplative life and a liturgical bedrock. Obviously, I am not parish priest material!
The author of this article, Charles Bartlett, gave a number of links at the end of the articles. My Northern Catholicism is said to be “a bit on the PC apologetic side but important nonetheless“. How strange, as, if PC means politically correct, I am so far from the bourgeois mentality – especially the new left. I pride myself on my being unconventional, out-of-the-box and more of an anarchist (more within the “individuated person” perspective than as a political system that does not and cannot “work”) than anything else. Also, I am not terribly “into” apologetics, but I prefer to let people find their own truths in their own time, that their discoveries should be a result of experience and illumination. I consider apologists in the same way as I consider telephone salesmen (and saleswomen) – just put the telephone receiver near your stereo speakers and leave them with nice music to listen too!
Anyway, I am happy that this fine Anglican intellectual still reads my stuff, and I always find his writings fascinating.
I have written several postings about the Society of St Pius X, and have expressed my disagreement with many of their doctrinal and political positions. I have also deplored, in the light of books and statements from the 1970’s and 80’s, the way they have been treated by Rome – and the utter lack of understanding of each other’s culture.
The Society’s promised declaration to the Holy See has just been made public: Rome-SSPX: Declaration of the General Chapter of the Society of Saint Pius X sent to the Holy See.
I find the most significant passage in this entire text is the following:
The Society finds its guide as well in the constant Tradition of the Church, which transmits and will transmit until the end of times the teachings required to preserve the Faith and the salvation of souls, while waiting for the day when an open and serious debate will be possible which may allow the return to Tradition of the ecclesiastical authorities.
Some may find it preposterous that anyone should say that the “ecclesiastical authorities” should “return to Tradition”. The meaning of tradition has been hashed out between the two “sides” for years. Tradition is either something fixed, like a book, like the Bible or a liturgical rite – or it is a “hermeneutic of continuity” or a “development” as in Newman’s thought. There is still a problem in distinguishing a “hermeneutic of continuity” from one of rupture. It’s all so tiring. It could all go on until hell itself freezes over!
The problems aren’t the same with the Anglicans, the TAC, the ordinariates and all the rest, but a parallel is to be seen. It cannot be denied. The summer holidays seem to be over and winter seems to be returning – and I’m not talking about our bad weather in northern Europe! I am talking metaphorically about the “seasons” in the Church.
Some say the Pope has brought the ship about to sail on the other tack, and is now appeasing the hard-line “liberals”. I find that idea just as preposterous. Or is it?
The fact remains that many of us have “missed the train” and can only wait and carry on with our lives as best we can. There, the SSPX clergy talk sense. Who can blame them when push comes to shove?
Messieurs, il y a trois choses qui sont à Dieu et qui n’appartiennent pas à l’homme, l’irrévocable, l’irréparable et l’indissoluble. Malheur à l’homme s’il les introduit dans les lois !
Three things belong to God and do not belong to men: the irrevocable, the irreparable and the indissoluble. Woe to men if they introduce it in their laws!
Victor Hugo, National Constituant Assembly of the French Republic, 15th September 1848.
Now this is what I call Anglican Patrimony. Many years ago, we had humour, and sometimes we didn’t take our religion very seriously…
This is taken from Gordon Reynolds, Full Swell, Novello 1972.
* * *
PHRASES IN CONSTANT USE
Some of these phrases are used by the organist. He may use them to the choir, to the clergy, to his assistant, to himself even. Other phrases are commonly used to organists by anybody who can catch him in one place for ten seconds. We leave it to the reader to decide who would be likely to use each one, but it will be abundantly clear that most items in the list were either engendered by a crisis or precipitated one. Crises occur, in the world of organists, at such frequent intervals that anyone contemplating joining the profession would be well advised, for a start, to read through this chapter. If he can see nothing funny there at all, he is made of the right stuff.
Anybody seen my psalter? The psalter in question disappears as the choir are lining up to go in. The owner is always desperately anxious, because of the personal nature of the markings he has made in it. Although no one ever has two psalters, the missing one is never found.
Bring me my chant book. I left it on the piano. Only a man of iron nerve can survive the waiting period which follows. Only a saint can cope with the answer, brought ten seconds before the Venite is due, ‘It isn’t there.’
Could I just peep at the console for a minute? This is a prelude to the latest lunch since the last visiting preacher came.
Don’t slam the door. The lock sticks. Have you ever sat, boiling with helpless indignation, while the choir sing at half speed the anthem you were supposed to conduct?
Every job has its little difficulties. Do not answer this, whoever says it. Just count up to ten and go home.
Finally… Don’t switch the blower on again yet. There is usually a long recapitulation.
Give me a note on a very loud stop. I’m deaf in this ear. So you have about ten minutes to survey the tempting battery of possibilities, you coward!
Herod was a splendid chap who had a brilliant idea. Remember, though, that the alternatives you have in mind might not be all that young.
Is there any reason why …? Any question with this beginning is rhetorical. It always spells trouble, and the best thing is to have something handy like ‘Your zip seems to have stuck.’
Joking apart… Sentences starting like this are used in answer to any suggestions relating to the spending of money.
King’s sang it differently. Send him a single ticket to Cambridge at Christmas.
Let us keep a moment of silence. Push in all stops. Lift feet clear of pedals. Hands in pockets to resist pistons and Nigroid tin. Look other way if assistant about to whisper.
My soul doth magnify. Try to get a little pause after ‘My’, so that they don’t sing ‘Mice ‘ole’.
No pause at the commas, please. Say it twice to begin with. Then let them sing a verse before you say it again.
On Tuesday next… Dog-collar for ‘Next Tuesday…”
Please, sir, Adrian’s been sick. Send for the verger, look at your watch and vanish upstairs.
Quite quiet. Only a layman can make this phrase sound like two different words.
Repeat! Repeat! Repeat! You can’t say this to your turner-over more than three times before it is too late. Learn to improvise while he is retrieving the upside-down music from your lap.
Shove in ‘Great to Pedal’. There is only time to say this once before the pedal part obliterates the next few pianissimo bars (or not, if he got the message).
Turn! Turn! Turn! Said at half-second intervals immediately after a fiendish head-nodding session. If your assistant is looking over the edge of the loft at the time, you are almost certainly about to become a composer.
Up! Shout this as loud as you can at the boys just before they come to music of any altitude. Trebles the world over instantly sing the right notes with beautiful tone, often from the wrong page.
Vanish! The only reasonable thing to say to any boy asking an unanswerable question.
Watch! Used when you want to conduct. Explain it by saying ‘I don’t want to know the time. I only want your attention’.
You forgot to play when they brought up the collection. The only answer is ‘I didn’t. I was making a rough estimate when it went past the mirror.’
Zadok the Priest. Say it twice, and then ‘I played the whole of that introduction right for the first time in my life. And where were you? I’ll try again, and if you don’t come in with Zadok the Priest…’
When I was a chorister, it was the time when Series III was introduced in the 1970’s. It was the first modern language Eucharist service in the Church of England. Series I was more or less the 1928 Prayer Book service, and then we had Series II, shortened but still in traditional language.
English choirboys and adolescents with freshly-broken voices singing alto, tenor and bass tend to have a wicked sense of humour. Series III went down like a lead balloon, and we would imagine the service beginning The Lord be with you, to which the response would be And also up yours. This was stuff claimed to be relevant and meaningful for young people – except us schoolboys who were anything from 13 to 18 years old!
One of our favourite anthems was O Thou the Central Orb by Charles Wood. Here is a fairly decent rendering, with a HT to Fr Ed Bakker.
We thought that if the litniks of the time, like our very own Dean of York Ronald Jasper, who was on Bugnini’s consilium in Rome to design the Novus Ordo, got their hands on it, the words would be changed to “Hey You, the Middle Ball“. The mind boggles to think of how they would have expressed the title of this blog!
I have been looking for texts of satirical rites from that era, but haven’t had any luck yet. Contributions would be welcome if you find anything in your old papers that you could scan!
* * *
Update: next Sunday’s services…
9 am – Matings
10.30 am – Snug Eucharist
6.30 pm – Evensnog and Solemn Exposition of the Vicar
 | David Llewellyn Dodd… on Archives from Static site |
 | Fr Anthony Chadwick on Priest and Sailor |
 | John Fitzgerald on Priest and Sailor |
| Fr Anthony Chadwick on Twenty Years of Diaconate |
 | Theo on Twenty Years of Diaconate |
| David Llewellyn Dodd… on Archives from Static site |
| Fr Anthony Chadwick on Dr Winch’s Gregorian… |
 | wmarthurs on Liturgical Beauty and Hom… |
 | Jeremy Marshall on Dr Winch’s Gregorian… |
| Fr Anthony Chadwick on Liturgical Beauty and Hom… |
| David Llewellyn Dodd… on Liturgical Beauty and Hom… |
| Fr Anthony Chadwick on In the midst of madness |
| Fr Anthony Chadwick on Liturgical Beauty and Hom… |
| David Llewellyn Dodd… on Liturgical Beauty and Hom… |
 | Hunchback on In the midst of madness |
The Blue Flower 