Apologia pro mutatione mea, pt. VII.

February 17, 2007

Becoming a Catholic after one has lived life as an Anglican is not an easy thing to do. The belief of many Catholic-minded Anglicans is that whatever the Catholic Church might express in the Catechism and the Missal, the appalling way in which so many of her priests celebrate the Liturgy, the lack of attention paid to the content of homilies, and the rebellion of so many Catholic adherents on so many crucial questions, contradicts, and ultimately undermines, her declared intentions.

And so I had always believed.

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Apologia pro mutatione mea, pt. VI.

February 6, 2007

There can be nothing in the world so likely to put a serious theological inquirer off the nature of Anglicanism than the mother of worldwide Anglicanism – the Church of England – herself. Before leaving Canada, I could not have imagined it possible that such a noble ecclesiastical experiment as Anglicanism could go so horribly wrong as it had among Blake’s mountains green. For all the brilliant minds that the Church of England had produced through the centuries, and for all the admirable examples of Christian faith and practice, it quickly became clear to me that this community might possibly have been destined to foster a few individuals in Catholic life, but it could never know any kind of real communion of belief.

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Apologia pro mutatione mea, pt. V.

February 1, 2007

There is enough to say about my Anglican past that I could probably dedicate an entire work to it. I am conscious, however, that it is all too possible to descend into unhelpful polemic, and so to undermine one’s own argument in the process. Besides, there is so much good material available on the history of Anglicanism and its theology that there is really no need for me to reiterate things. Works of particular relevance to me included that of Aidan Nichols, who, in The Panther and the Hind: A Theological History of Anglicanism, first caused me to realise that there might be more than one reading on the subject of Anglicanism than I had so far encountered. Like the Zahl book, whatever criticisms one could make of Nichols’ writing, it would still have to be admitted that he proffers significant points to ponder. Above all, I realized that everything I had heard of the Protestant – and of the English – Reformation, was heavily biased.

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