An Excellent Initiative – Experience of Worship

My attention has just been drawn to this site of resources on medieval liturgy:

Since I had not known about this site, I must assume it is quite new and will evolve in time. My congratulations go to the person who runs the site.

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Scepticism and Freedom of Thought

We begin to breathe at the end of Storm Ciara, a particularly vast and nasty one that has caused a considerable amount of damage in the British Isles and northern Europe. My house just suffered a loose tile that I was able to put back without doing anything dangerous. High winds and rattling roof tiles cause anxiety, and the natural reaction, when possible, is to get into bed and somewhere warm. I remember such storms as a child in the 1960’s in the north of England, with the Victorian sash windows rattling away with each gust. The Atlantic storm coming in with the Gulf Stream is nothing new, but it is worrying when it happens, and a challenge to our illusions of human omnipotence. We can be thankful here in Europe that we don’t get tornadoes and hurricanes like in America, because they bring total destruction to homes, human property – and lives.

I will not mention any names, but I was surprised yesterday by the accusations of being a climate change denier by someone close to me. I was like a “heretic” facing an “inquisition” enforcing a new orthodoxy – one taught by Extinction Rebellion and the secretive political and business-motivated forces sponsoring Greta Thunberg. I spent a considerable amount of time last night learning about Green New Deal and the European variants that various far-left political parties try to propagate. I try to be open-minded.

I wrote an e-mail to the person expressing my shock in the face of such accusations coming from a radicalised mind. To be fair, we English-speakers talk of denial rather than scepticism as the French prefer in regard to us “enemies of the people”. The “dogma”I am expected to accept and profess is that the temperature of earth’s atmosphere will be so high by 2050 (sometimes 2030) that human life would become extinct, and therefore protest groups like Extinction Rebellion are justified in their demonstration to force the USA, the European Union and national governments to eliminate all carbon emissions within ten years. I know that such radical action would be impossible, and that such a radical position is by now largely discredited. The Right has won in England, and Trump has shaken off an attempt to impeach him. The Democrats must now be in tatters! I am of the mind to believe that if global warming is as they say, then there is nothing humanity can do about it.

I was yelled at yesterday for being “sceptical”, and I replied that I am indeed sceptical in that I suspend my judgement on the subject not being in possession of scientific data that I could trust is not influenced by political ideology. In postmodern French political culture, scepticism means denial, but I prefer to use words according to their etymology and conventional meanings. Sceptical philosophy, founded by Pyrrho of Elis (Πύρρων), is about suspending judgement whilst seeking for truth (or the nearest we can get to it). Scepticism calls us to act according to our limited state of knowledge of things.

When reason confronts fanatical certitude, the only answer is silence. However, I find myself with the duty of finding out what I can about solar activity (we seem to have a minimum presently), the movements of sea currents, content measured in ppm of carbon dioxide in the atmosphere and other factors. I am quite curious, since sailing caused me to take some interest in meteorology, learning to read the weather. It is extremely unpleasant to find myself confronted with the beast of totalitarianism, thought control and everything else Orwell wrote in his dystopian novel.

Where can we find information that is not influenced either by “green totalitarianism” or Trump’s triumphalist capitalism? I do find it reasonable to believe that humanity puts a lot of carbon dioxide and toxic gases into the atmosphere, then decimates the forests of South America and other parts of the world, disturbing the natural regulation of carbon dioxide by vegetation that needs it. Industry is still tipping vast quantities of plastic into the oceans. Indeed, there is a dramatic ecological crisis. I have a lot of respect for those who invent special ships for recovering as much of that plastic as possible, a lot more than for stupid people gluing themselves to roads and railings in central London to cause the maximum amount of disruption and bitterness. Our world is in trouble, and I am all for efforts to clean up industry, reduce pollution of the air and sea, reduce intensive farming and air travel. We all need to go from a consumer paradigm to being a responsible citizen of the world.

In some ways, I could be tempted to want to go back to an eighteenth-century lifestyle, but that would be the end of my blog, e-mail and my computer. It would be worse for me than someone like Novalis in the 1790’s, because he never had the experience of what we have now. The thought is actually terrifying. I would have to learn to handle horses and have grazing space for them (my garden is on the small side). Goodbye, antibiotics, and we would have to be ready to die of diseases like tuberculosis and other bacterial infections. Most people survive coronavirus, but I’m not sure I would, given the hard time I have recovering from common colds! Goodbye, electricity, but I would (like everybody else) still have to send smoke into the air by burning wood to keep warm and lighting candles indoors. So, I don’t think Miss Greta’s ideas are so practical. Maybe the idea she has in her mind is something along the lines of Logan’s Run, a 1970’s American re-run of Huxley’s Brave New World. She and her minders, of course, would have the pots of money and status to live in some nice country mansion away from the glass-domed cities of οἱ πολλοί. Please excuse my sarcasm. No, we need to look for a moderate way of thinking about this problem without getting emotional or hysterical.

After my experience of radical Catholic traditionalism and things like sedevacantism, I have come to apply the principles of scepticism to the notion of truth itself. Truth exists, indeed, but is for the most part beyond us. Pilate asked What is truth? He doubted whether truth existed apart from the pragmatism of the moment. Jesus responded that he was the truth, the transcendent to whom we all aspire and yearn. We have to seek it and be humble as it brings out of us the sense of wonder. Following the Idealists and Romantics, I now know that we cannot possess the truth or impose a caricature of truth on others. The freedom of thought and expression (within the limits imposed by other people’s rights) is inalienable. I apply the same scepticism to right-wing agendas as well as left-wing ones. Environmental hysteria is political and is concerned for controlling people and taking freedom away in the name of collectivism and the sacrifice of the human person to the state or whatever.

Whatever problems there are with the environment, I am not sure that man’s responsibility goes beyond a few percent, even with all the smoke belching out of factories mostly in China, Russia and America, and out of the exhaust pipes of millions of cars and freight vehicles. It seems to me that Extinction Rebellion has done a lot of harm through its totalitarian ambitions. I am just as careful about conspiracy theories like those saying that we would all be forced to live in glass-domed cities, given artificial food (we already eat enough junk food!) and forbidden from going into the re-wilded countryside. I have a nagging doubt, but I don’t believe anything earthly as absolute truth, especially when there is a hidden political agenda behind it.

As I live in this ugly time of history, I am taken back to the time of the early Industrial Revolution, William Blake, children working in factories with dangerous machines. My own reaction is as angry and revolutionary as that of Shelley as he wrote in Prometheus Unbound, championing free will, goodness, hope and idealism in the face of oppression.

To suffer woes which Hope thinks infinite;
To forgive wrongs darker than death or night;
To defy Power, which seems omnipotent;
To love, and bear; to hope till Hope creates
From its own wreck the thing it contemplates;
Neither to change, nor falter, nor repent;
This, like thy glory, Titan, is to be
Good, great and joyous, beautiful and free;
This is alone Life, Joy, Empire, and Victory.

Everything seems to be closing around us, with Brexit, other similar tendencies in Europe. It is quite dramatic here in France, with people not so concerned with half-baked solutions for the environment, but with their livelihood. There doesn’t seem to be much of an alternative to President Macron, who got where he wanted by exposing all the petty corruptions of all the mainstream candidates. Now, the only alternative is Le Pen. Perhaps that might not be a bad thing pour mettre les pendules à l’heure. After all the right-wing that has seduced the working classes got its victory in the UK. It seems to be the future.

The future seems to be authoritarianism, the end of thought, beauty, truth and goodness, the end of art and literature as man’s spirit gives way in obedience to the “new orthodoxy” and its “inquisition”. Some of us will resist and survive. Others will give their lives in seemingly futile gestures.

The souls of the righteous are in the hand of God, and there shall no torment touch them.
In the sight of the unwise they seemed to die: and their departure is taken for misery,
And their going from us to be utter destruction: but they are in peace.
For though they be punished in the sight of men, yet is their hope full of immortality.
And having been a little chastised, they shall be greatly rewarded: for God proved them, and found them worthy for himself.
As gold in the furnace hath he tried them, and received them as a burnt offering. – Wisdom 3, i-xix.

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Candlemas Mass and Office

At last, someone has made the full video available of the Sarum Mass celebrated in Merton College Chapel in Oxford. It was celebrated by the Roman Catholic priest Fr Sean Finnegan in 1997. These were the Masses allowed for Roman Catholics by the then Archbishop of Birmingham but forbidden by Rome. It gives some idea of the complexity of High Mass, and the care taken to recapture the beauty of the music and ceremonies. Until recently, it was split up into ten-minute segments as per the former YouTube rules.

This year on 1st February, I Vespers of Candlemas was sung in St Patrick’s Church, Philadelphia, also under Roman Catholic auspices (Ordinariate). This ceremony was organised by an extraordinary young man by the name of James Griffin. Here is the video:

See the congregational booklet. It can be downloaded.

It is heartening to see interest in the Use of Sarum and another liturgical tradition that transcends both the Reformation and the Counter-Reformation.

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My Store on Lulu

My bookstore on Lulu is to be found on Anthony Chadwick’s Store. I intend to publish other books – as I write them!

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Romantic Christianity

I have just published my book through Lulu and am waiting for six copies other than my author’s copy. I will send the six copies to my Bishop and some friends free of charge.

Others who may be interested can buy the book directly from Lulu at a very reasonable price. Note: some may experience difficulties on Lulu’s site with this link that works for me in France. Try https://www.lulu.com/ and search for “Romantic Christianity”. There may be variations in the linking system in different parts of the world.

Here is my preface:

This modest volume has grown from the experience of life and my encounter with the Christian faith. What drew me to Christianity from a sceptical childhood and rational upbringing? I have had to discover that different things attract our contemporaries to churches, pilgrimages, priests, solemn music, plain preaching and silent prayer alone or in a group.

A few episodes in my childhood stand out in my memory in relation to the themes of Romanticism, especially the Sturm und Drang of a very black storm coming in from the Atlantic during a family holiday in Portugal. I stood on the breakwater of the port facing a freshening wind and the increasing waves. My mother found me and was concerned, rightly, for my safety. The dream died. What dream was that? It was perhaps a moment of facing the anger of nature with my own dark anger.

Throughout my adolescence, I was drawn to literature from the nineteenth century, especially the poets like Shelley, Keats and Byron. The passionate symphonies of Beethoven brought me another dimension in life than I would have found in the kind of music that stimulated my contemporaries. A few months after my brief encounter with the storm, I discovered the 1812 Overture of Tchaikovsky and its scenes of war and anger after the melancholy Orthodox Church chant opening the piece. Jules Verne was a particular influence with his vision of the future in technology that was yet to be invented. Captain Nemo seemed to be fighting the same war as Byron as he gave his life for the Greeks. I saw Christianity in Romantic terms as I began to learn the organ and sang in choirs. I was attracted by the transcendentals of truth, beauty and goodness, though I had hardly heard of Plato.

In our times, we find that Christianity has become much more associated with political activism in the belief that faith without good works is dead faith. Christian worship has largely become assimilated with television entertainment and the social dimension. At the age of 22, I embraced Roman Catholicism through the traditionalists. I crossed the English Channel the following year to France where I constructed a whole reality in my imagination, something I would never find.

For many years I asked many questions about Christianity, the world, other people and myself. I sought a theological response, a psychological answer, but none seemed to be forthcoming until I gained better self-knowledge.

From the outside, most institutional churches seem to be rotting, dwindling away, the buildings neglected or put to secular use. For the first time in history, the world is no longer hostile – but indifferent. The average person could not care less and has something else to do. Religion like politics becomes polarised and increasingly radical. No place remains for reasoned dialogue. The answer seems to be found in the observation that Christianity is being put to a use for which it was never intended: secular politics and governance. That is hardly a new problem.

Being a Christian involves initiation into a mystery that is hidden from those who are not ready to understand either with their intellectual faculties or a living imagination. I discovered that the themes of Romanticism which I had experienced for myself or read in literature perfectly described the human soul that was ready to receive this Mystery of God’s truth, beauty and goodness, expressed through man-made icons of music, liturgy and human love.

This work, not intended to be an academic study, but rather a set of reflections based on reading and personal thought over the years, is both a personal testimony and a narrative of a discovery which may bring others to happiness and fulfilment of life, answers to the eternal questions and our anguish.

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Miserere mei, Deus

On this 75th anniversary of the liberation of the concentration camps.

Have mercy upon me, O God, after thy great goodness: according to the multitude of thy mercies do away mine offences.
Wash me throughly from my wickedness: and cleanse me from my sin.
For I acknowledge my faults: and my sin is ever before me.
Against thee only have I sinned, and done this evil in thy sight: that thou mightest be justified in thy saying, and clear when thou art judged.
Behold, I was shapen in wickedness: and in sin hath my mother conceived me.
But lo, thou requirest truth in the inward parts: and shalt make me to understand wisdom secretly.
Thou shalt purge me with hyssop, and I shall be clean: thou shalt wash me, and I shall be whiter than snow.
Thou shalt make me hear of joy and gladness: that the bones which thou hast broken may rejoice.
Turn thy face from my sins: and put out all my misdeeds.
Make me a clean heart, O God: and renew a right spirit within me.
Cast me not away from thy presence: and take not thy holy Spirit from me.
O give me the comfort of thy help again: and stablish me with thy free Spirit.
Then shall I teach thy ways unto the wicked: and sinners shall be converted unto thee.
Deliver me from blood-guiltiness, O God, thou that art the God of my health: and my tongue shall sing of thy righteousness.
Thou shalt open my lips, O Lord: and my mouth shall shew thy praise.
For thou desirest no sacrifice, else would I give it thee: but thou delightest not in burnt-offerings.
The sacrifice of God is a troubled spirit: a broken and contrite heart, O God, shalt thou not despise.
O be favourable and gracious unto Sion: build thou the walls of Jerusalem.
Then shalt thou be pleased with the sacrifice of righteousness, with the burnt-offerings and oblations: then shall they offer young bullocks upon thine altar.

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Continuing Anglican News

I am highly encouraged by our Archbishop’s Charge to Provincial Synod published on his website.

Also, the Traditional Anglican Communion is becoming the Traditional Anglican Church. See the Anglican Church in America news release. This means that the former communion of independent Churches will be a single Church with a number of Provinces. The TAC is a partner Church in the G4 with the Anglican Catholic Church and the two other Anglican Churches.

As our Archbishop informs us, relations with the Polish National Catholic Church (and by extension with the Union of Scranton and the Nordic Catholic Church) are promising and progress is being made.

Archbishop Haverland, in spite of his positive and optimistic approach, is sober about Continuing Anglicanism and indeed all Christianity in America and the western world. Some parishes are declining.

Perhaps this last consideration confirms me in my feeling that we have to come up with something new and interior. I don’t have the answers – as the least of the Church’s priests, but I’m looking for them…

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Apprehending the Transcendent

For this posting, I reproduce the title of the video to which I am linking. I myself was unaware of the work of Sir Roger Scruton who passed away only a few days ago. This dialogue reveals many of the themes that have attracted me to Platonism, Romanticism and the esoteric Christian tradition.

We are reminded of a theory of knowledge and truth that is entirely comparable to that of the German Romantics of the 1790’s and 1800’s – the truth being a transcendent object of desire, not only of the intellect but also of the imagination. I am very heartened to hear such talk today in criticism of the prevailing nihilistic and post-modern paradigms.

Sir Roger was also a strong supporter of English political conservatism. He was concerned for a sense of identity of our country against the backdrop of radical socialism, also for the rule of law and public order. He was apparently not very concerned for the individual person in the social contract, though he was not a collectivist. Critical of the modern feminist movement with its assumptions of “predatory” instincts in all men, he held to traditional values of modesty for women and chivalry for men. It is significant that he expressed sympathy for early feminism such as that of Mary Wollstonecraft. What is praiseworthy in Scruton is his philosophical perspective in questions of social doctrine and politics rather than the repeated slogans and hot buttons to which we are subjected in the social media. His observations on education remind me somewhat of the German concept of Bildung.

Listening attentively to the dialogue, I had the impression that many subjects were “bounced” over, but that is understandable since time was limited. I warmed to the essentially Romantic and Platonist philosophical root of the dialogue. I identify easily with the refusal of nihilism and “post-truth” post-modernism. I felt a certain sympathy for the Left in the polemics over Brexit over the course of last year, but I have seen that the failure of the Labour party was largely due to Corbyn’s “dinosaur” communism. Scruton’s conservatism rather reminds me of some ideas that circulated among some French traditionalist Catholic intellectuals in works like Eric Vatré, La Droite du Père, Paris 1994. That book contains interviews with a wide range of thinkers, and it was brought back to my mind as I listened to some of Scruton’s ideas.

I recommend watching this video and investigating the work of this distinguished philosopher and educator.

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The Saint Osmund Guild

Some correspondence by e-mail with a list of six persons has brought me to simplify this project and refine its objectives. In particular, I have laid aside the idea of a trust or an association along the lines of a registered charity. It will simply be a group of persons known to each other for a common purpose, though each would be doing his own work autonomously – no groupthink. We will also be financially independent as we are now. However, friends are there to encourage each other. Discouragement and “writer’s block” are always just around the corner.

The experience with dealing with a Facebook group of more than 1,200 members, mostly lurkers and dead wood, shows that the same issues come back again and again. I have had to remind the group that the germane topic is the Use of Sarum and secondarily about other related local rites like in northern France. The Use of Sarum evolved in a different way than the Tridentine codification of the Roman rite. It is not the Book of Common Prayer with high-church trappings. Again and again, I have had to upbraid posters for slurs against those who do not belong to their “one true church”. Sarum is not merely a variant of the Roman rite, however similar it may seem superficially, otherwise it is implied that Sarum (or Paris, Rouen, etc.) are superfluous, and that the real aim is to get everyone to (for example) the 1962 Roman rite or the Novus Ordo. It is only expected that dialogue will turn around these points because group members are generally traditionalist Roman Catholics and have not bothered to read basic introductions to the subject. We need to avoid denominational and “true church” issues as well as arguments based on ignorance and prejudice, canonical positivism, Donatist sacramental theology, etc. We have at the same time to be inter-denominational and non-denominational, even making abstraction of being a priest.

Therefore, this Guild will consist of a handful of five or six academics and thinkers who are prepared to put their religious convictions into second place. Some of us are Continuum Anglicans, some Roman Catholics and some Eastern Orthodox. We are aware of this problem and the need to make distinctions and compartmentalisations. In any case, we are aware of the shortcomings and human imperfections of the Churches to which we belong. We might be able to meet up from time to time, hold university-style seminars of prepared papers with questions and sing the Office together, spend time in silent prayer and contemplation.

The essential purposes are constant, and have been in my mind for many years. We need to use our books and computer equipment to collaborate with the extraordinary work of Dr William Renwick on The Sarum Rite. Work of the Office and the Antiphonary is well advanced and is continuing. Pdf files can be downloaded with three versions: Latin, liturgical English and a study edition. I have been slow with the English and Latin altar missals. I only have Holy Week to complete in my Word files, and then I’m sure that Dr Renwick could do a nice page layout with Gregorian chant for the prefaces, intonation of the Gloria and Credo, Ite missa est, etc. Books for use at the altar need to be properly bound by sewing in sections so that the book will last. A bound missal will be very expensive, unless it can be crowdfunded for those churches and communities wishing to use it. There also needs to be a Gradual.

In addition to actual liturgical books, which are becoming a reality, we live in a world in which traditional sacramental and liturgical Christianity is becoming less and less relevant. We have seen the far from convincing results of attempts to acculturate Christian worship to modern popular culture and entertainment. Therefore, we need also to study questions of philosophy and culture. The theme of Romanticism, for want of a better term less vulnerable to abuse, is strong in my mind – because it is the one force that made Catholic revival possible in continental Europe and the British Isles in the nineteenth century. Without a “plausibility structure”, our work on the liturgy will be absolutely pointless. You might be asking – What about faith and commitment to Christ? This question is also in our minds as believing Christians, but it is conditioned by our ecclesial attachments, which must remain secondary in our common work.

In addition to publishing work and writing books and articles, another service to the outside world is possible: expanding the work of making rare books available through scanning them into graphic pdf files and text in Word and text format. Such would not be possible for books still in copyright even when out of print, so solutions would need to be found. Most of what interests us is fortunately out of copyright. There are already links on As the Sun in its Orb to books on the Internet Archive. We only need to scan and post books not already available there.

As for my idea of wills and legacies requiring things like trusts and registered charities, we will need to give it a lot more thought after sifting through legal and financial questions. That is not something for the immediate, otherwise we would just get too bogged down.

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English Tradition

My attention has just been drawn to Charism of the Ordinariate published by the Australian Ordinariate. They offer seven points as what they consider most characteristic of the reason why the Ordinariates should not simply be absorbed into mainstream post-Vatican II Roman Catholicism. My stomach sank to my feet as I read another flurry on Facebook of polemics from those who think that the only way to unite Continuing Anglicanism is on the basis of English Protestantism and pre-Tractarianism.

The seven given points are

  • Call to community faith and devotion

  • Evangelical charity

  • Sacral English

  • Reverence and beauty in Worship

  • Music and Congregational hymn singing

  • Gospel preaching

  • English theological tradition

Apart from the final one, I hardly see what there cannot also be found in German, French and Italian Catholicism. There have always been spiritual and devotional movements, often associated with religious orders right the way through the history of the Church. The Oratory of St Philip Neri has attracted many Anglicans due to a high degree of compatibility, but the founder was an Italian and a Florentine.

I have to grant the notion of archaic English being just as good a sacred language as Church Slavonic in relation to Russian. Liturgical translations will remain a problem for a long time. The question of language is connected with reverence and beauty in worship. Unfortunately, bringing up such a point underlines the contrary in mainstream Roman Catholic worship. The question is essentially cultural and is marked by the difference between rationalist Classicism and Romanticism. This tendency of desacralising the liturgy entered the Roman Catholic world essentially from the Tridentine codification of 1568 and 1570 but also from the Synod of Pistoia of 1786. Cranmer’s reforms of 1549 and 1552 were motivated in exactly the same mindset – recover the Primitive Church and wipe away all the accretions even if they were not accretions but a part of the oldest traditions. Unfortunately, the way the liturgy has been treated by both Anglicanism and Roman Catholicism leaves little to desire in the former – other than the trappings of Choral Evensong in cathedrals. I too remember finding the long lessons boring and looking forward to the next sung bit.

Roman Catholics too have hymns for parish use. It suffices to look at the Westminster Hymnal edited by Sir Richard R. Terry. The Americans too have good hymn books. It is not necessary to claim an Anglican heritage to sing hymns.

Gospel preaching makes me shudder. Few clergymen I knew in the Church of England or here on the Continent have the oratory skills to preach convincingly. The result is usually boring waffle. I have known some exceptions of men who sought to convince and awaken from sleep, or simply use the pulpit for adult catechesis and instruction. I do have to admit that I have practically no training in oratory and rhetoric, and struggled with preaching with any degree of confidence. I believe that the last time I preached was nearly two years ago when my Bishop invited me to preach in his church. I adopt the calm style of the university professor, quietness and respect for the intelligence of my listeners. Remarks after Mass were more positive than anything else, but one never really knows what goes on in people’s minds. I suppose that the expression “Gospel preaching” is concentrating on the essential of Christ’s message, the Kingdom of God and our salvation. Fine, if it is not to be boring waffle but something from the preacher’s personality and his own faith.

The English theological tradition needs to be taken apart and set into context at the same time. The greater context is what some coin as Northern Catholicism. At the most superficial level, we contrast English university intellectuals and busloads of noisy Spanish and Italian pilgrims in Fatima and Lourdes. The comparison is unfair, like apples and oranges. Josef Ratzinger is not English. He is German, and most of my university professors were not English either, but taught us the fruits of their research, writings and spiritual lives. England does not have a monopoly on theological learning, far from it. The Australian Ordinariate emphasises the mystical tradition of the later middle ages. Then we go forward to the Caroline Divines and fast-forward to Newman. Some of the Caroline Divines had their parallels in Germany, through they were more associated with the Restoration and Jacob Böhme was straddled over the end of the sixteenth century to the early seventeenth. Again, as I wrote in Little Renaissance, the lights from enlightened people transcended national boundaries and cultures. Nothing is mentioned here about that ray of light through Böhme, J.S. Bach, Göthe, Novalis, Schlegel and Louis-Claude de Saint-Martin, none of whom were English.

I now lay down my point. It is nothing to do with being English or from anywhere else. Bach was not the composer and poet he was by being German, but by being an illuminated person. It was the same with Newman, whose soul was noble and his aspirations high. He was formed by his time and the influences around him, but he was himself.

I am of the idea that being English or even Anglican is quite irrelevant. The words mean different things to different people. Americans and Australians talk about being “English”, but I was born and grew up in that country, nurtured by the beauty of the Lake District. It is a euphemism that means something that is extremely hard to define.

I think some are looking for ideas that describe feelings we have, but find hard to express in language. One such notion that distinguishes those of us who “feel northern” is Romanticism. Msgr Andrew Burnham scratched its surface during a talk he gave in Oxford in 2018: “What drove High Churchmen, at least from the nineteenth century on, at least in part, was the romantic movement. In that sense æsthetics led theology by the nose“. Romanticism involved the aesthetic sense in a big way, it is true, but its essential meaning was much more metaphysical and existential. Enlarging the meaning of the word Romanticism, I find its roots in absolutely everything that is mentioned as worth keeping, from sacred oratory to music and liturgy, to poetry and art, everything that brings the whole human being to his or her divine image through the senses and the imagination. Thus we will find it as much in Böhme as in the Little Renaissance and our own times.

Something that might well have been more English than anything else is the individualism of the human person as opposed to the corporate mass of collectivism. Roman Catholicism has always been jealous of the purity of its orthodoxy, and the precautions it took to punish heretics or prevent them from having any influence were sometimes extreme. The post-Tridentine Church emphasises the collective and conformity, as in modern political totalitarianism. Rules of religious orders praise the extinction of the human person and individualism to be in conformity with what is taught as the will of God. This was new to me in 1981 when I converted to Roman Catholicism expecting to find the essentials of English medieval Catholicism. I have not known any of my old Anglican vicars and chaplains to be totalitarian leaders. They encouraged us boys to find our own personalities and ideals in life. All that was mixed up with the English public school ideology of stiff-upper-lip stoicism, competition and excellence. Yet we were driven to be ourselves and find strength in God and our own achievements. There, being oneself whilst being sanctified in God’s image is a unique view of Christian moral and spiritual life.

Last but not least, there is eccentricity, closely linked to being ourselves. We do not choose to be “fools for Christ”, but it is brought upon us by experience of life or certain neurological conditions like autism. It is something we need to come to terms with so that we can come to terms with “normal” people who expect certain standards of self restraint and behaviour. Some of those Romantic clergymen in Oxford in the 1820’s must have been very strange men, yet their condition enabled them to leave their legacy as they were “promoted to glory”. My own English background and experience of European life have brought me to care very little for social conformity and everything being in the appearance. I hate dressing formally, but I will do so when it is necessary. I am odd enough to have been noticed by anonymous hostiles and described in a caricature of my blog – I just don’t care. St Philip Neri was, in the words of my seminary superior, someone to be admired but not imitated! The problem with eccentrics is that they can be very unpredictable as priests, and bishops have to be prudent. Loose cannons and out-of-the-box minds are difficult to manage in a corporate setting. That will very much depend on the mindset behind the Church and the parish.

Presently, we live in a collectivist and corporate world – increasingly so – which will make the myth of Anglican identity even less relevant. Like Romanticism itself, we need different words and ideas. We also need to know what it is we want and believe in. The historical circumstances behind the foundation of the Ordinariates seem to pose the challenge of adequately insulating one’s own emigrating community from the ambient culture of the receiving Church. It is a little like the Amish in the USA, being American whilst conserving one’s own beliefs and culture, resisting consumerism, capitalism and the associated forms of collectivism. It is not a situation I envy. I was born in one country and live in another: a part of me makes me want to fit in and another part tries to associate my feeling of being an individual person with the idealised culture I left behind. We need to go much deeper, which is a part of why I write this blog in an educational perspective, a part of my ministry as a priest. I have every esteem for the Ordinariates of the UK, the USA and Australia, and I enjoyed the company of their clergy in Oxford nearly two years ago, but I don’t envy them in their quest for relevance.

Lest I should be suspected of being triumphalistic as a member of the clergy of a Continuing Church, we have our own circles to square and much to think about in terms of our relevance and our future. From whence comes my unconventional approach of seeking what human beings are most yearning for in terms of transcendence and spirit. I don’t claim to be “right”, but simply I believe that there is light at the end of the tunnel, even if that tunnel seems to be very long and dark.

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