Survey of Aspirants to the SodalityJune 2015

Responses from:

Fr Matthew CatterickCanon Johannes ArensFr Paul BarlowJeremy TaylorFr Matthew DuckettMtr Anne CrosbyDominic CaldwellSamuel FramptonNeil DalleyMtr Imogen BlackFr Roger BeckFr Craig RotersFr Paul KennedyFr John Francis FriendshipFr Trevor Thurston-Smith

Priest IIIII IIIIIDeacon ISeminarian IIII

Wherever the scale A B C D E appears E indicates not very happy and A very happy with the content indicated.Please highlight/embolden your selection.

Do you think the name of the Sodality is right?

A IIIII IIIB IIIIC ID IIE

Any other suggestions:Mary, Mother of Priests is fine. “Sodality” often indicates a lay devotional society and may not be understood – but then again “Confraternity” is gender specific and “Association” and “Congregation” don’t seem quite right.? Fraternity. I think Sodality is too close to sod, sodomy, sodomites etc.

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Company of…. Then members can be called Companions

I’m not sure of “sodality”. It’s a very now word and “society" may be better.

Should members be referred to as Sodalists?‘Sisters and Brothers’ would be my choiceA IIIII IB IC IIIIID IIE

For the initials of the Sodality would you prefer:

SMMS (from the Latin) IIIII IIIISMMS (from the Latin) YES – using Latin is an important indication of where we are coming from, I think, (and there’s something inherently satisfying about the palindrome)

SMMP (from the English) IIII

SM (‘Sodality of Mary’ only) II

SOM (as above but with ‘of’) ☐

Does the ‘Suggested Rule’ come close to the pattern of life you had envisaged?

A IIIIB IIIII IICIID IE

If not, what sort of additional items would you like to see included:It’s so long it’s daunting; I would be thinking of removing things, not adding them.

For each section of the Rule please indicate your satisfaction on the scale and suggest any changes or additions you would like to make in the space following.

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My feeling is that if the group is going to be significantly different from SCP it needs to be a bit more rigorous about what is required of its members in practical terms. The proposed rule is very good in terms of inspirational content but very light in terms of requirement. Whilst the current aspirants are clear about what they want to do in terms of developing a better discipline is there not a danger in having a very open rule that in the future it will be watered down? Weren’t the original members of SCP intending it to be something more structured than it has actually become? A clear rule with elements closer to the one from SSC would ensure the longevity of the discipline I think founding aspirants are looking for.

I’m writing as an ordinand who has found the discipline of Mirfield to be a great help for me in my development and who would value the structure of a disciplined society to carry this forward into ordained life.

I know that individual members could create their own structured Rule of Life but wouldn’t part of the attraction be to be part of a group of people called to a disciplined life? My experience is that sharing with others in a discipline is much easier than trying on your own and a group that is very intentional about that discipline would be preferable to me. I think some of those disciplines are more helpfully laid out in the SSC rule and I have added some notes to the appropriate sections here.

I think there’s a lot of good stuff in it, but I think we’ve also lost some important stuff from the previous draft. Particularly in what makes the difference between a liberal Catholic and a traditional one. Also, there are some repetitions which could be ironed out. But see below...

I don’t think that I would like to add more

I would like to work on making the Rule more scriptural.

Hospitality and confidentialty towards one another.

1A IIIII IIII!B IICI

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D EAny other suggestions:Perhaps the first two sentences are sufficient.

I like the quote, but we are mot Benedictines. However, no objection

2A IIIII IIIIB IIICID EAny other suggestions:This could perhaps be combined with 21.There’s also the rather nice bit you had in the previous version “assist the image of Christ being formed in them as they seek to model his priesthood in their lives”, which could go here or at 9

Also, to my knowledge it should be ‘glorificetur’ not ‘glorificator’There seems to be some disagreement too in other organisations whether it should be Deus or Dei – a nicety of syntax which we should probably check, as some verbs do take genitives.

Again, this is the Benedictine motto from the rule. We are not benedctines, but no objection.

3A IIIII IIIIIB IIC ID EAny other suggestions:Is this a quote (listening, compassionate, spacious)?I find it a bit odd, as the triplet sounds as if it’s going to shape the rule that follows, but instead the pattern changes to go ‘wait & trust, listen, serve’ and then ‘humility, compassion, care’

Possibly more bits here, like the papal reflection on Mary, Mother of priests …

4A IIIII IIIIIB II

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C ID EAny other suggestions:No objection to the content, but is this the right place for this, given we’re in the middle of talking about Mary?Are we happy simply talking about sexual orientation or do we want to make a positive statement about relationship staus here? Just a thought

State that the Sodality is not a campaigning organisation

5A IIIII IIIIIB ICD IEAny other suggestions:I like to see something quoted from the ARCIC text: Mary, Grace and Hope in Christ, otherwise this reads as a very selective Anglo-Papalism. The quote from Benedict XVI is incomprehensible Roman Conciliar speak.The second sentence doesn't read very well – perhaps a missing comma

Benedict XVI not XIV though!

A bit of a heavy paragraph including two papal quotes.

6A IIIII IIIII IB IICD EAny other suggestions:I think Marian shrines are likely to be a non-starter for Irish Anglicans. Holy wells possibly, Patrick probably. Is there a way of saying that we not only want to deepen devotion, but also to make devotion to the Mother of God more widespread in the Church of England?

Might add, “We seek to deepen devotion to the Mother of God, for ourselves and those to whom we minister”

Name Walsingham explicitly

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7A IIIII IIIII IIB ICD EAny other suggestions:

8A IIIII IIIB 1IICD EAny other suggestions:Might here (or elsewhere) we include a requirement for regular reading and study of scripture and the writing of the Mothers and Fathers of the Church? There isn’t any mention of reading scripture in the rule at the moment which may be an oversight.This is the only reference to pilgrimage (I think).Do we want to bring back the bit on going to the Holy Land too, at some point? After all it was an encouragement not a demand.The last two sentences are almost identical to the last sentence of 12 – it probably only needs saying once.This is one of the areas where I’d like to see some of the old detail come back:• daily time for this silent reflection? (needn’t be long! 5 minutes?)• retreats / days of recollection• discipline of Advent & Lent

Why refer to the soul? - communion is our whole being.

9A IIIII IIIII IIB ICD EAny other suggestions:Another possible place for the quote I mentioned at 2

10A IIIII IIIII II

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B ICD EAny other suggestions:

11A IIIII IIIII IIB ICD EAny other suggestions:

12A IIIII IIIIB IIICID EAny other suggestions:Might we include here (or elsewhere) something about that as a part of service members should whenever they are on duty wear appropriate clerical dress?The last sentence is almost identical to the last two sentences of 8 – it probably only needs saying once.Wording ambiguous? Typo?

13A IIIII IIIII IB IICD EAny other suggestions:Somewhere in the “Principles” section it would be good to have an extra paragraph about our life and ministry being centred on the Eucharist as communicants, as worshippers before the Tabernacle, and above all as priests at the altar in persona Christi. The phrase from the ordination rite may be apposite, “Know what you are doing, and imitate the mystery you celebrate: model your life on the mystery of the Lord's cross”.

14A IIIII IIIIIB IIIC

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D EAny other suggestions:I’m never sure about references to the devil.

15A IIIII IIIII IB IC ID EAny other suggestions:Might we include something about a daily/regular examination of conscience?

Might we include something about finding a suitable pattern of self-denial and abstinence for example on Fridays throughout the year and in Lent generally? There is nothing in the rule at the moment about self-denial.

See 25 for more detail, though

16AIIIII IIIII IB IICD EAny other suggestions:Encouraging the use of Confession in the CofI is unlikely to be popular

17A IIIII IIIII IB IICD EAny other suggestions:

18A IIIIII IB IIIIC

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D IIEAny other suggestions:I’d rather see ‘primacy of the Bishop of Rome’ rather than ‘pre-eminence’ as this is in accord with ARCIC. Although I am happy with this clause it is about the CofE, and I am currently not a member of the CofE. See http://ireland.anglican.org/information/23 esp. I.3 for the CofI’s self-understanding.Could some reference be made here to our commitment to the unity of Christ’s Church and our understanding of the importance of this task as a Gospel imperative?I would suggest a change to the phrase about the “pre-eminence” of the Bishop of Rome. Can’t it just say “the Sodality recognises the place of the patriarchs of the whole Church including the Bishop of Rome”. I would be uncomfortable about any suggestion that as a member of the Sodality I could not dissent from any opinion or doctrine expressed by the Bishop of Rome. If I agreed with him on everything I wouldn’t still be an Anglican and I am not sure that I do agree that he is pre-eminent over the decided will of the Church in this country largely because if I did I wouldn’t be getting ordained because he would not accept me as a priest.

I’d like to see the bit about reconciliation with the Holy See come back.Also, this might be the place to bring back• loving the Church• rising above divisions (thinking here especially of our brethren of the other integrity. I get fed up with the ease with which liberal Catholics slag off FiF etc)

Would “Church Catholic” represent our position better than the “Catholic Church”?

Why Vatican II? Why not the rest of the Western tradition? Can we add something about the painful schism between the See of Peter and the Church of England post its reformation, and the historic obligation to restore unity between the Sees of Canterbury and Rome?

19A IIIII IIIII IB IICD

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EAny other suggestions:Something more concrete apart from daily intercession? Minister to each other, offer hospitality and confidential listening and advice, meeting each other locally and yearly (in Walsingham?).

20A IIIII IIIIB IIIC ID EAny other suggestions:Note consistency: Saint Vincent de Paul, elsewhere S. is used.I think S. is incorrect unless using Latin names for saints. I prefer ‘St’, used as contraction and without punctuation. I’m not sure in all honesty I can commit myself to bringing more parishes and institutions to Catholic practice – it just isn’t like that here.This for me is very important. I only wonder whether the second part should be given more emphasis, perhaps by being a numbered section of its own, perhaps with a little more detail?

The only suggestion I would make for this section is to move it higher up and give it more priority.Might this be expanded to say something about a commitment to develop effective preaching and teaching as a tool for evangelism? I.e that it is a duty for members to always work to improve what they do. (It would be great if members became known for being “effective” priests as well as “holy” ones, although obviously they are connected!)

For the motto, see 2

The 2 statements seem a bit disconnected. You could combine this by saying that we try to do the Opus Dei – worshipping God in the beauty of holiness, in worthy liturgy and in the poor. Sodalists endeavour to recognise Christ in each other.

Catholic Evangelism could take another heading.

21A IIIII IIIII IB IICD

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EAny other suggestions:Good, but it might be better being combined with 2, and perhaps being put there rather than here

22A IIIII IIIIB IICD IIEAny other suggestions:I have tried praying the Rosary, and I will continue to try, but I feel committing myself to its use is dishonest. It doesn’t feel like prayer to me, but a burden.Might we include an encouragement for people in developing times of silence to consider a regular (monthly?) “Day of Recollection” free from other commitments or an annual retreat – or both?

This is where I start to get uncomfortable!I’d really like to see more of a corporate rule of life than lots of individual ones.I think there are big questions here about who we are as a sodality, how we understand “Catholic”, how we understand the priesthood.This (and what follows, up to 25) is looking too broad and SCP-ish. There’s not much reason for the sodality to exist, if it just repeats SCP.Are we about upholding (or attempting to uphold) a certain standard of priestly devotion? Are we priests who follow the teachings of the Western Church? If so, we need some more of the strictness mentioned in 1, and the details of Catholic practice that distinguish the ‘liberal’ from the ‘traditionalist’ (and fit your description of “Something more devotional, sentimental, Marian, pious, Roman-ward looking. The Western-rite strand of Anglo-Catholicism rather than Dearmerism.”See 25 for the details....

You started with 3 objects – I wonder whether the rosary should be an example of a rule of life rather than mentioned here.

23A IIIII IIIIIB IIC ID E

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Any other suggestions:Good about fullness of life, but see above about rule of life.

24A IIIII IIIII IB IICD EAny other suggestions:As an English student I confess that I’m still finding the prayer a little awkward, metre-wise, and wonder if it’s up for revising?Presumably Deacons too should use the second form – might this be specified? Or should there be a particular form for Deacons?

But when do we say this?I would suggest daily

The collect feels a bit clumsy and could do with a bit of tidying up. I like the Trinitarian image of ‘being part of the Trinity’, but I wonder whether the wording is a bit too esoteric.

Father,in your love for us you chose Mary to be the God-bearer, the first to welcome him into her heart and deliver Jesus Christ

into a waiting world.Grant us such a measure of her grace to proclaim your Word

made flesh.By the intercession of Our Lady, re-consecrate us each dayand by your Holy Spirit guide us in our journey of faith and

ministry, and lead us to life eternal. Amen

25A IIIIII IB IIIIICD IEAny other suggestions:I’d prefer it to say Daily Office, rather than Divine Office. At St Saviour’s we are committed to using Church of England texts, are conscious of our Bishop’s ad clerum on use of the Roman Rite.

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‘The struggle to establish daily Mass’ is a lost cause here. The struggle to establish the Sunday Mass hasn’t even begun here, and is in danger in the CofE – it is being edged out by the shortage of clergy and the belief that fresh expressions are better. Could we include an encouragement to say the Office publicly whenever possible?Require that members make a confession at least once a year.Read a section of the Rule each day.

I really feel these commitments are too vague (see 22)

There are many things I would like to see brought back – here is a rough indication:

Eucharist:• Attend on every day of Obligation, including on holiday when possible• Attend as frequently as possible (and it may not be possible) during week• Preparation & thanksgiving• Spiritual Communions• Visiting and adoration of the Blessed Sacrament

Divine Office:• Every day. Including when on holiday. We are after all bound to this as Anglican clergy. And if you don’t want to cart a Bible and lectionary around, use the Breviary.[sorry – I have clergy friends who don’t bother and it riles me!]• Commendation on rising / sleeping

Sacrament of Reconciliation:• At least once a year, and always according to conscience• Regular Confessor if possible• Daily self-examination and act of contrition (again, need only take a few minutes!)

Rosary:• Recommendation as to how often (perhaps not daily, as for those with small children etc this is a longer devotion than some)• Practise and teach devotion to the Saints

Also, some things that seem to have vanished entirely:

Fasting:• Before Communion, on Ash Wednesday, on Good Friday• Friday abstinence

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• something about works of charity?

Reading:• Consider how we live in the light of God’s Word• Scripture, Patristics, saints• teachings of Universal Church• preach and teach it• John 17?

Outward Life:• model selves on Christ• support clergy• forbearance• no scandal

Sodality:• Reading of Ordinal – yearly?• Reading of Rule• Renewing of promise to Sodality

I much prefer to use the Divine Office, but due to the prohibitive cost of buying books and that the laity here are accustomed to using CW offices, I would struggle to justify introducing it here, although this is where my heart woud be. I think some flexibility is needed here, upholding the Divine Office as the preferred use, but allowing for local variation where circumstances require it.

I think the rosary is rightly mentioned here, rather than above.

26A IIIII IIIB IIIIICD EAny other suggestions:Again, we use the Church of England calendar, with some additions. There are some clashes here.I am happy to keep these, but note that none are in the CofI CalendarSt Augustine is on 26 May in the Common Worship Calendar!to the saints in general and about committing the people in our care to the prayers of the saints?

A bit more on Mary’s role for us? How she stands by us at the altar and is always there for us.

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Just a few thoughts on this:Is there an appropriate way of acknowledging the Anglo-Catholic pioneers (not canonised but recognised by the CofE as worthy of remembrance? But –also Newman!! )

I wonder, too, whether the ‘saints and martyrs of the Reformation era’ should be especially highlighted? It seems to me that much of what we are called to do as Anglo-Catholics is to address, heal, seek forgiveness for, and live in the shadow of, the trauma of the Reformation period.

Similarly, as Christians longing for the full, visible unity of Christ’s Church (and particularly the Western Church) the Feast of the Chair of Peter?

Feasts of Mary should perhaps be taken as read, but would it appropriate to make special acknowledgement OLW on 24th Sept?

I’m not sure why Catherine of Siena and Therese of Lisieux are included - but personally it’s not a problem.

Obviously happy with Mary, the other saints feel a bit random. Why not delete them?

27A IIIII IIIIIB IIICD EAny other suggestions:Might we include here (or elsewhere) an intention to recall our own ordination on its anniversary and to re-read the ordinal on that day.

Possibly a bit too re-Raphaelite

28A IIIII IIIIIB IC IID EAny other suggestions:This is setting me up to fail – it’s something I won’t be able to do.Could this be expanded to specify that every member should:

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- Celebrate or attend Mass on Sundays and Holy Days of Obligation (including when on holiday)

- Be encouraged to celebrate or attend Mass on daily basis and when this is not possible to make a visit to the Blessed Sacrament.

- Fasting before receiving Holy Communion.- Take every opportunity to adore Christ present in the Blessed

Sacrament.

Is each meeting meant to include all of the above?

Why not Our Lady on Saturday if this is a Marian Society

29A IIIII IIIII IB ICD IEAny other suggestions:Very happy with the formula of Western and Anglcan. I wonder whether the list of devotions is a bit too long.

30A IIIII IIIIIB IIICD ELooking ahead it might be an idea to add something about visiting long term sick and infirm members.Might we include the encouragement of praying *with* ill or infirm fellow members on occasion if we are nearby and it is appropriate to do so.

This is too soft. Regular contact, interest in each other, offering pastoral and confidential care for each other, praying for and with each other. Offering hospitality and sanctuary from daily worries.

31A IIIII IIIIIB IC I

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D EAny other suggestions:I’m not sure what (iv) is getting at. Does it mean ensure you leave a written will?

Signs of CommunityThe Sodality will need to commission a badge for members to wear. Without compelling anyone, should we also consider:

A blue (Kelham style) scapula (see photograph):A IIIIII IIBC IIID IE IIThis seems almost identical to the scapula worn by Readers in some parishes and particularly the College of Readers. Wouldn’t this cause confusion?

I confess my ignorance, and say I’m not sure when I would wear one. If I’m at home, I wouldn’t wear my cassock for much more than half an hour, and if I’m going out I’d usually wear my Greca over it (as I did at the National), which would make a scapula too a bit much. My cassocks are pure wool and can only be dry-cleaned, so I don’t often wear them all day, monastic style, unless I’m doing a lot liturgically, as at the last meeting. But by all means enlighten me!I would have rather more use for a cincture, however...

A Sodality stole:A IIIII IIIIIB IIIC ID EAs long as it’s tasteful. And, please, not too long! When I served at the Cathedral for a few months, some of the stoles designed to match the Mass set were so long I actually couldn’t wear them. (I’m 5’4’’ with narrow shoulders).

(any scope for chasubles? A simple Marian design that could be used at concelebrations?)

A biretta (for those who wear them) with blue pom-pom:

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A IIIIII IB IIC IID IE I

I’m not sure really about external signs of membership like these, if part of our charism is to be hiddenness and interiority. What would be their purpose?

That’s the sign of the Institute of Christ the King and High Priest! And they are bonkers… But then, I quite like the idea.

Are you content with using the Little Office as the form of prayer for Sodality meetings:A IIIIII IIIB IIC ID IE

Might we not consider developing the Little Office in our own format so that (a) it uses British spelling and (b) we use Anglican texts such as the Common Worship psalter or the CCP psalter and incorporate

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some CW or BCP collects? I like the idea of us developing our own version that takes the best of Roman and Anglican liturgy available.

Any other suggestions for altering the pattern of the liturgy that we used at our first meeting (not hymn choices please!):See above about the Roman Rite please. I’m happy to explain further.

Nothing on the pattern, but the liturgy could do with a bit of tidying up. I have very seldom concelebrated, as my parish doesn’t do it, and I found it uncomfortable to be holding the order of service in one hand while saying the Eucharistic prayer, for example. But the pattern per se was fine.

Mass is always good. Benediction as well. Prayer during the day is a bit dull – the Angelus might do?

And yes – different Mass setting, music, simpler tunes…

Patterns of meetingLocal/regional groups to set their own patterns.Please indicate what you think might be the best pattern for ‘national’ meetings each year:

1 day meeting and one residential/retreat II

2 day meetings and one residential/retreat III

3 day meetings and one residential/retreat IIIII II

Other:

I think it depends on how many people we get. I’m not sure how much of a critical mass we have for regional meetings yet, and it might be best to just have national meetings for a while. Which would certainly mean more than one meeting a year.

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General Comments about the Sodality, the Suggested Rule and Customary:

I’d like to iron out the business of lex orandi, lex credendi please.

I’d welcome a conversation about this please, and yet I want to be clear that I welcome this initiative and give it my full support. I fine the rule a bit overwhelming, although once you actually read it there is a lot which is description rather than actual rule.

Although I am very happy with the Marian emphasis and the Sodality prayer (I like the phase ‘ocean of light…’ with its echoes of Catherine of Siena who saw the wide sea as an image of God) I’m not a devotee of the Rosary. I will persevere, for the sake of the Sodality, but it isn’t a natural way of praying for me.

See notes above on emphasising the option for the poor and making the Eucharist central in the principles.

Overall this is an excellent piece of work and I’m very grateful for the thought and prayer that has gone into it.

While it is obviously desirable for all sodalists to be present at all gatherings, I feel we have to be mindful of those who are in secular employment and therefore are unable to commit to full attendance.

It would be helpful to have some specific reference to what we as seminrains can do.

General Comments about the Sodality, the Suggested Rule and Customary:

I care deeply about this, and am very keen that it should be narrower/stricter than SCP. I have, in some ways, been very lucky in my curacy – my parish is liberal catholic, the Mass is seen as very important, we have occasional Benediction etc. My two fellow clergy are great. But they are both SCP, and, having seen our local SCP chapter in action, I felt it would give me more irritation than support. At some fundamental level, my colleagues and I come from different worlds – daily Mass, Eucharistic fast, Friday abstinence, confession as a discipline, Roman rite and teachings etc. seem to be foreign to them, and it’s this world view I hope the Sodality would stand for.

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I think this is a superb idea and The Rule is so much more substantive than anything offered by, say SCP. Thanks to all who have put so much thought and work into this.

One of the common problems across SCP seems to be poor attendance at meetings and events, suggestive of a lukewarm commitment. Do we actually need to incorporate into the Rule a mechanism for addressing this in a way that is pastoral and supportive and yet robust?

I wonder whether we also need something that expresses explicitly rather than implicitly our readiness to work with other Catholic societies, including those that are more conservative on women priests and bishops.

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