Dr Martin Warner has been Administrator of the Shrine of Our Lady of Walsingham, Canon of St Paul\u2019s, Bishop of Whitby and, from 2012, Bishop of Chichester.<\/em><\/p>\n \nCHAIRMAN<\/strong>:\n We want to finish by looking to the future of the Catholic tradition\nin our Church, and its missionary impulse. Bishop Martin needs no\nintroduction. When I arrived in the Diocese of Norwich, he was Administrator of The\nShrine of our Lady of Walsingham. He has had various jobs since then\n\u2013 which proves that Norfolk is not the graveyard of ambition! If\nyou do want to come to the Diocese of Norwich, you will be very\nwelcome.<\/p><\/p>\n\n\n\n \nTHE RT REVD DR MARTIN\nWARNER<\/strong><\/p>\n\n\n\n \nBishop of Chichester<\/em><\/p>\n\n\n\n \nNorwich is the gateway to\nHeaven. There is absolutely no doubt about that! I am grateful to\nBishop Graham for that introduction, but also for some of his other\nwork recently \u2013 theological writing and publishing. As a result of\nthat, I am emboldened today to come out of the closet and say:\n\u2018Yes, I am an Anglo\u2011Papalist\u2019. It has been very\ninteresting listening today to so much about Catholicity.<\/p>\n\n\n\n \nAnglo-Papalism<\/strong><\/em><\/p>\n\n\n\n \nI want to start by saying that\nI think the model for what I hope we understand Anglo-Papalism to be\nactually exists in and around this 1947 document. I want to look at\nthat first. I then want to contrast the context in which the Report\nCatholicity<\/em>\nwas written with that of today. I want to look at some of the things\npresent in the ecumenical life of the Church \u2013 the wider life \u2013\nand why some of these give us hope for our expansive apostolic\nwitness to Jesus Christ as we seek to proclaim the Gospel in our own\nage. \n<\/p>\n\n\n\n \nThe Church Times<\/em>\non Friday 2 February 1951 had a lot of interesting things on the\nfront page. There was a marvellous picture of the draft of the East\nWall painting in St Mark\u2019s Coventry, designed by Hans\nFeibusch. The new vicar of All Saints, Margaret Street, Kenneth\nRoss, had just been announced. Two thousand people had gone on\npilgrimage to Canterbury Cathedral. Queen Mary had visited\nChurch House, Westminster. \n<\/p>\n\n\n\n \nBut the really big thing being\nreported was that the Archbishop of Canterbury, Dr Fisher, and\nMrs Fisher, had returned from their visit to Australia and\nNew Zealand. But get this. There was a reception. A huge\naudience filled Central Hall, Westminster, to greet them. Who was\nthere? Not just the rank and file and everybody else, but the Prime\nMinister. We need to take that seriously. The Archbishop of York\nwas there as well, rather simpering about being able to take the\nchair in the province of Canterbury; but he then introduced\nArchbishop Fisher, who said in response to the whole question\nabout his experience over there: \n<\/p>\n\n\n\n \n\u2018We have no doctrine of our\nown. We only possess the Catholic doctrine of the Catholic Church\nenshrined in the Catholic creeds, and those creeds we hold without\naddition or diminution. We stand firm on that rock. We know how to\nbring to bear on our Christian devotion and creed all the resources\nof charity and reason and human understanding submitted to the\nguidance of the Holy Spirit. So we have a freedom and embrace a\nfaith which, in my belief, represents the Christian faith in a\npurer form than can be found in any other Church in Christendom.\u2019<\/p>\n\n\n\n \nThat is a pretty astonishing\nclaim. I would not dare to say it. But he did add: \u2018That is not a\nboast. It is a reminder to us of the immense treasure that is\ncommitted to our charge\u2026.\u2019<\/p>\n\n\n\n \nIt is an interesting\nreflection. He returns from an international visit, he is greeted by\na huge gathering in Central Hall \u2013 and the Prime Minister thinks it\nis worth being there \u2013 and he delivers this speech just\nafter the Report Catholicity\n<\/em>had been written. \n<\/p>\n\n\n\n \nSeismic Shift in British\nCulture<\/strong><\/em><\/p>\n\n\n\n \nWhy do I think this is a\nuseful and important starting place? Because it says something to us\nnot only about the way in which some of our theological perceptions\nhave moved on, but, more importantly, something about the huge shift\nin culture, and in our political place in society in Britain today. \n<\/p>\n\n\n\n \nJust to bring us up to date \u2013\nand we may have varied views on this \u2013 I want to\nreflect on an article by Jeremy Paxman on the Church of England. He\nmakes a variety of interesting observations, but this is one of the\nmost interesting. He says that a comment from a lay person\nidentifies the critical issue:<\/p>\n\n\n\n \n\u2018\u2026 past actions are not\nthe point. \u201cPeople are perfectly happy [says the lay person] to\nlisten when you talk about the good works done by the Church. But\ntheir eyes glaze over when you mention God.\u201d In the end, the\nChurch of England\u2019s problem is that not enough people believe in\nthe one thing that makes it different from the secular world\u2026.\u2019<\/p>\n\n\n\n \nThere is our challenge. There\nis the difference. Paxman goes on to talk in interesting ways about\nhow he has experienced this on his visits. It is an affectionate\nview of the Church of England. He does not set out to be\nour enemy; but, for all his nostalgia, his last word to us is\nbasically: \u2018Get with the programme, guys\u2019. \n<\/p>\n\n\n\n \nScripture, Tradition and\nReason<\/strong><\/em><\/p>\n\n\n\n \nI think he is mistaken in his\nunderstanding of Hooker and the three-legged stool: scripture,\ntradition and reason. For Paxman, \u2018reason\u2019 is that kind of\npost\u2011Renaissance reason \u2013 post\u2011Enlightenment\nreason \u2013 which will actually destroy everything that gets\nin the way of human progress and enable us to get with the programme.\n I think we have to be alert to that, and resistant to it. It is a\nvery different situation from the one which, bravely and boldly,\nArchbishop Fisher described in terms of our aptitude under the Holy\nSpirit for reflecting on our inheritance of faith and the Catholicism\nwe hold. \n<\/p>\n\n\n\n \nI would say today that\nfidelity to scripture and tradition is something we struggle to\nsustain. I think Paxman fails to understand that actually, for us,\nthe seriousness of these other two legs is of vital importance. This\nis the seriousness of a church which is still a persecuted church. \nRecovering in our land the charism of what it means to be persecuted\nis an important thing \u2013 and thank God for those who live amongst us\nwho come from that tradition. In Hove, we have huge numbers of\nCoptic Christians. Pope Tawadros came to visit us and reminded\nus that, if we are complacent about it, then that is their Coptic\ncharism.<\/p>\n\n\n\n \nRole of the Papacy<\/strong><\/em><\/p>\n\n\n\n \nOne of the things from which I\nthink we have benefited recently is the vitality and the\nattractiveness of the papacy of Pope Francis. His apostolic\nexultation Evangelii Gaudium\n<\/em>\u2013 The Joy of the\nGospel \u2013 takes us to the heart of what it is we are about, which is\ntransformative. \n<\/p>\n\n\n\n \nThat is my springboard, if you\nlike, into consideration of something that is important \u2013 I think\ncentral \u2013 to reflection on the Report Catholicity<\/em>.\n At the end of the chapter on the post-Tridentine\nPapal Communion, the Report says this: \n<\/p>\n\n\n\n \u2026signs have multiplied in recent years that whenever it can forget this sectarianism, and give a deliberate lead to all Christendom, outside as well as inside its own allegiance, on a matter of vital Christian interest, the Papacy can still command the attention and to a large extent secure the following of all Christians, and that it is the only Christian institution which can do so.<\/em><\/p>\n\n\n\n \nI think that is a bold claim\nfor 1947, but also a prophetic one. As we look to the advance in\ndialogue which has taken place, as we look to the massive reform of\nthe Roman Catholic Church occasioned through the Second Vatican\nCouncil, I think we can see that there are some serious movements\nhere which enable us to think again about this perspective on the\nrole of the Pope.<\/p>\n\n\n\n \nThe Fullness of Christ<\/strong><\/em><\/p>\n\n\n\n \nIn his magisterial book The\nCatholic Church: Nature, Reality and Mission<\/em>,\nWalter Kasper writes powerfully about the identity and nature of\nCatholicity. Interestingly, he starts by going to scripture. Where\nin scripture do we find something which begins to outline this\nquality? He says: \u2018We do it in the sense of pleroma<\/em>\n\u2013 the pleroma<\/em>\nof Jesus Christ, the fullness of God in the Incarnate One\u2019. \nWhat Andrew Davison was saying about participation seems to me an\nextension of the sense that Catholicity is about this kind of\nfullness. Kasper goes on to write about how we see today that\nCatholicity is actually dispersed as well amongst other churches: \n<\/p>\n\n\n\n \u2026in other churches and ecclesial communities [there exist] manifold elements of sanctification and truth, elements that are not absent in the Catholic Church but which at times can be better developed in other churches. In this sense the other churches and ecclesial communities have, in different degrees and in different density, a share in the Church reality of the Catholic Church. The ecumenical dialogue as an exchange of gifts can\u2026help the Catholic Church to a more perfect realization of its own catholicity.<\/em><\/p>\n\n\n\n \nRatzinger\u2019s view of\nAnglicans<\/strong><\/em><\/p>\n\n\n\n \nA sort of practical example of\nhow the sense of this participation, this experience of grace, this\nsense of Catholicity being evident in our respective communions\nexists was given when I asked Bishop Geoffrey Rowell, just before he\ndied, to jot down something of the conversation he had with Cardinal\nRatzinger before he became Pope. He had asked Ratzinger, \u2018What is\nit that happens in an Anglican Eucharist, do you think? What is true\nand not true of Anglican orders? What is going on?\u2019 \nBishop Geoffrey wrote this: \n<\/p>\n\n\n\n I asked him about his understanding of the reality of the Eucharist. In a community with an ordered ministry, whose orders he (Ratzinger) did not recognise as valid, was it nothing? He became quite animated, saying emphatically, \u201cNo, it is never, ever, nothing\u201d. He said it was difficult for him to find the right theological terminology to express it, but what he gave me in answer to my question was he did not know what Anglicans believe \u2013 was it that the faithful are called up to the Heavenly places and there feed on Christ, whose grace is real and is transforming (Calvin\u2019s understanding of Eucharist)? \u2013 but he understood there was a reality there, as surely as when the Eucharist is celebrated when a woman is presiding.<\/em><\/p>\n\n\n\n \nThe fact that we no longer\nspeak of Catholicity in the monolithic sense that either you have it\nor you don\u2019t seems to me to be very important. Not only is this\ntrue of our ecclesiology, but also, very importantly, it is true of\nthe role of the Pope \u2013 the Bishop of Rome, the one for\nwhom the exercise of symbolising\/representing unity is so important. \n\n<\/p>\n\n\n\n \nA Service of Love<\/strong><\/em><\/p>\n\n\n\n \nAgain, Kasper goes on to note\nthat in the 1995 encyclical Ut\nUnum Sint<\/em>,\nJohn Paul II said this. It is a very direct invitation:<\/p>\n\n\n\n In this way the primacy [of Peter] [is] exercised [in the] office of unity. When addressing the Ecumenical Patriarch His Holiness Dimitrios I, I acknowledged my awareness that \u201cfor a great variety of reasons, and against the will of all concerned, what should have been a service sometimes manifested itself in a very different light. But\u2026it is out of a desire to obey the will of Christ truly that I recognise that as Bishop of Rome I am called to exercise that ministry\u2026. I insistently pray the Holy Spirit to shine his light upon us, enlightening all the Pastors and theologians of our Churches, that we may seek \u2013 together, of course \u2013 the forms in which this ministry may accomplish a service of love recognised by all concerned. <\/em><\/p>\n\n\n\n \n\u2018A service of love\nrecognised by all concerned.\u2019 What might that look like? What\nmight it feel like? How might we respond to it? Well, I want to\ngive an example \u2013 an example which I believe will chime\nin many respects with our life as Anglicans. It is an example from\nthe speech given recently by Pope Francis at a remarkable conference\nlast month in Rome. It was a conference in which leading figures\nfrom the ecclesial, political and academic sectors, and from civil\nsociety as a whole, were drawn together with bishops from across\nEurope. Young people had been able to present their expectations and\nhopes to the conference and to share them in advance. The conference\nwas chaired by the president of the Bishops\u2019 Conference for Europe,\nCardinal Reinhard Marx, and, interestingly and importantly, it\nwas co\u2011chaired by Antonio Tajani, president of the European\nParliament. \n<\/p>\n\n\n\n \nThe Church in Society<\/strong><\/em><\/p>\n\n\n\n \nI want to remind you that when\nFisher came back, the Prime Minister was present. That would be\nunthinkable today. But here we have, once again, a church leader\nmeeting with other church leaders and other representatives of life\nin all its aspects, political, civic, the academy, young and old \u2013\nand it is the Pope who is addressing them. \n<\/p>\n\n\n\n What does he say? He raises key issues. I shall go through them in reverse order. He speaks about a promise of peace for the whole world. He speaks about a source of development. He refers to the encyclical by Paul VI on human development. We are looking at the sciences. We are looking at industry. We are looking at technology. We are looking at the academy. This is not a narrow, church-focused sense of the future of Europe. He speaks about room for solidarity. In terms of solidarity, he is talking about concern for the most vulnerable people of society \u2013 the poor, those discarded by social and economic systems, beginning with the elderly and the unemployed. This is at the heart of what we call the Church Urban Fund. This is that sense of responsibility for the whole nation and community which is characteristic, we believe, of the Church of England as an established church with our parochial system. Here it is in the Pope\u2019s speech about the future of Europe. He speaks about an inclusive milieu<\/em>, one in which there is room for everyone, where they are all viewed as a \u2018source of enrichment\u2019. It reminds me of the speech The Queen made at Lambeth Palace to leaders of other faiths, gathered there in her Jubilee year \u2013 once again, a statement which is so characteristic of much of our experience as Anglicans ministering to a whole parish. He speaks about being a place of dialogue. He speaks about the recognition of social difference and disproportionate differences between us and bridging those gaps, wherever they might be found. <\/p>\n\n\n\n \nThe Benedictine\nTradition<\/strong><\/em><\/p>\n\n\n\n \nI have gone through the speech\nbackwards, but his starting point is what I think is really\nimportant. It is this: \u2018What was St Benedict about? St\nBenedict was not concerned [with] social status, riches or power. He\nappealed to the [common nature] [of] every human being, who, whatever\nhis or her condition, longs for life and desires to see good days\u2026.\u2019\n\n<\/p>\n\n\n\n \nI think this reference to St\nBenedict, the patron of Europe, is not accidental. Nor is it\nsomething by any means distant from us as Anglicans. The impact of\nthe Benedictine rule on our lives has, first of all, a missionary\naspect. I grew up and was evangelised as a boy in Rochester\nCathedral, itself a Benedictine foundation. So much of our cathedral\nlife \u2013 amongst the strongest centres of Christian life and witness\nand worship and service \u2013 is still founded on the\nBenedictine vision of work and prayer. The sense that we are\ntogether, but that liturgy, this opus Dei<\/em> \u2013 this\nwork of God \u2013 is at the heart of our lives, seems to me very\nimportant for us as Anglicans.<\/p>\n\n\n\n \nAs Catholic\u2011minded\nAnglicans, we need to be careful about this. It speaks to us not\nsimply about the ritual with which the liturgy is undertaken; it\nspeaks to us about this sacred work as being the point at which we\nare constantly evangelised. It is essentially scriptural. It is\nalso the essential forum in which we deepen our life in Christ. The\nimmediacy of the encounter with Jesus Christ in this context is at\nthe heart of what we are about \u2013 and the encounter in a\nliturgical forum is always a communal encounter. There is no space\nfor the privacy which excludes others. It is also about discovering\nthe dignity of every human person in that context. \n<\/p>\n\n\n\n \nOne of the things I found\nhugely moving recently was re-establishing a connection with the\nmonastic Benedictine community at Solesmes. It has reminded me of\njust how powerful the liturgical movement has been, not in terms of\norganising services \u2013 absolutely not that \u2013 but in\nterms of presenting the Christian life, which Fr Peter spoke\nabout as being based on baptism. This is the baptismal adventure and\nhow we encounter it. One of the things I was reading in the\nintroduction to the revised Benedictine Antiphonale\nMonasticum<\/em> was the\nwhole question about the timeframe in which we set out our lives. I\nthink this is applicable not simply for monks, but for every\nChristian. It is the timeframe of the day and its rhythm of\nprayer. The rising of the sun in the sky is the metaphor for the\nrising of the Son of Man from the dead. The redeeming of time in the\nday is one of the pressing needs in a world where time is either so\nfully costed that it becomes burdensome, or where there is so much of\nit, because you are not wanted or needed by anybody else, that it is\nequally burdensome. \n<\/p>\n\n\n\n \nSecond, the week, which is the\nmodel of the unit of creation, of joy and delight in God\u2019s outpouring\n\u2013 once again back to Fr Andrew\u2019s point about participation \u2013\nand, in the rhythm of this week, the sense that in every week there\nis an echo of two things. If you read it in the way the Latin works,\nif you read the numbering of the days, they are feria<\/em>\ndays until Saturday, which is still sabbato<\/em>.\n If you look through the feria<\/em>\ndays, on the sixth and final day of creation, what does God do? God\nbrings creation to its pinnacle in making you and me, the stewards of\nall creation, the means by which creation will be redeemed through\nthe Incarnation. And when you look at the day before sabbato<\/em>,\nthat day is Friday \u2013 the day when God remakes creation in the\nsacrifice of Jesus Christ for us on the cross of Calvary. The week:\nsomething which determines who we are and which constantly reminds us\nof our accountability to God in creation, and also of God\u2019s\nself-giving to us in love and in redemption. \n<\/p>\n\n\n\n \nImportance of Liturgy<\/strong><\/em><\/p>\n\n\n\n \nI believe these images,\nwhich speak so powerfully of the importance of the liturgy, say to us\nthat we perhaps have not even begun yet to explore how this can be \u2013\nand must be \u2013 transformative for our evangelisation. It was very\ninteresting that Bishop Graham referred to one of the\nPentecostal or community churches wanting an exemplar to come and\nbless. I think the human desire for something which undertakes an\naction is profound. Looking at how our actions articulate our faith\nin Christ, deepen our encounter with Jesus Christ, convert and preach\nthe Gospel, is of enormous importance to us. \n<\/p>\n\n\n\n \nBut I think there is more than\nthat in Francis\u2019s reference to the Benedictine community, something\nwhich is important for us. This says something about the effect of\nCatholicity. It says something about its outworking in the task of\nevangelisation and in the task of serving the missio\nDei<\/em> \u2013 God\u2019s\nmission of salvation and love.<\/p>\n\n\n\n \nCommunity Life<\/strong><\/em><\/p>\n\n\n\n \nThere are two aspects I think\nparticularly important with which I want to close, and which again\nchime with our experience as Anglicans in the Catholic tradition. \nThe first is the focus on community life. Those who are called set\nthemselves apart by vow to become a model of something which is a\nparticular distillation of the hope of the Kingdom of God. I do not\nwant to be sentimental about this, because people who live in\ncommunity know that it is actually pretty horrible at times, not\nbeautiful and glorious; but it is something which is a gift to the\nChurch. There are some things about that which I think we may be in\ndanger of losing, but which I think it is possible to recover. \n<\/p>\n\n\n\n \nThe re\u2011establishment of\nreligious communities in our Communion in this land was an amazingly\nfar\u2011sighted step, one which liberated women \u2013 because the\nfirst communities were composed of women \u2013 from nineteenth century\npatriarchy. Read Florence Nightingale, who was depressed that there\nwas no Anglican community for her to join \u2018to save myself from\nbecoming an adornment at my husband\u2019s meal table\u2019. So she goes\noff nursing. Within a few years of her writing that letter, we see\nreligious communities founded in Devonport, and in the Diocese\nof Chichester at East Grinstead. Here, women are taking control\nof their own lives in a remarkable and subversive way. They are\ndoing so because they are committed to the poorest and most destitute\nin society. An astonishing response. \n<\/p>\n\n\n\n \nI had the good fortune of\nbeing a curate at St Peter\u2019s, Plymouth, where thousands died in the\ncholera epidemic of 1849. It was the Devonport Sisters who went to\nminister to the dying, to give decent burial to the dead and to care\nfor the orphans. They faced death every day. They said to the\nvicar, George Rundle Prynne: \u2018Given that we face death daily, we\nbelieve, Father, that we should celebrate the Eucharist every day. \nIt may be our last\u2019. It has been believed in that parish from that\nday until this that this is where the daily mass was started again in\nthe Church of England It has continued ever since. This sense of\nsomething subversive for the Gospel, subversive of the way in which\nhuman beings have encrusted their relationships in damaging\nways, is part of the gift of community life. \n<\/p>\n\n\n\n \nRecently, not only have I\nfound some signs of liberation through community life in the monks at\nSolesmes, but also, very importantly \u2013 I do not know if it falls\nfoul of New Monasticism; I just thought they were very nice\npeople \u2013 in Chemin\nNeuf<\/em>. They are\nproper. They are the real stuff. They have a habit and so forth. \nThey take vows. They do all that. But the thing which is really\ngood about them is they are absolutely up for reformation. I went to\ntheir festival called Welcome\nto Paradise<\/em>. I\nhave my festival lanyard with me. I got in under the radar,\nbecause the festival is for people aged 18 to 30, but they did not\nseem to notice me getting past. What was on offer was badminton,\nblob jump, Body Zorb soccer, canoeing, dragon boat, fitness,\nfootball, giant paddle, Paradise Trail, hiking, archery, water\nskiing, touch rugby and mountain biking. I did not do any of\nthose.<\/p>\n\n\n\n \nBut what was also on offer was\nSpirituality Hour every morning. There were two choices. There was\nthe noisy version, which was like spiritual aerobics, with all\nkinds of terrible songs and things, all that kind of Charismatic\nstuff \u2013 very nice \u2013 but always with a punch in terms of the\nspiritual questions about your life, desire, vocation, gift, sin. If\nyou were not doing that, what else could you be doing? Well, you\nmight join about twenty or twenty-five people just sitting around all\nday, every day, during this week. You might be benefiting from the\none\u2011to\u2011one mentoring or spiritual direction, which would\nprepare you to go during Spirituality Hour in the morning to the\nabbey church at Hautecombe for an hour\u2019s silence, in which you\nundertook an Ignatian meditation.\n My lot from the Charismatic HTB church at St Peter\u2019s Brighton were\nblown away by this. They are not interested in whether it is\nCatholic or not. This is Christian. This is meeting Jesus Christ in\nthe scriptures. This is the full richness of our inherited spiritual\nwisdom, lived joyfully, in ways that attracted them. \n<\/p>\n\n\n\n \nJust as we can see today, with\nother people from outside the Roman Catholic Communion, the gift\nof the Pope in a service of love to us all \u2013 in speaking with a\ncommon Christian voice to the formative processes of our world \u2013 so\nI believe that we can be re-evangelised from some of the riches of\ncommunities elsewhere. We can be renewed, if we are ready to receive\nfrom these riches. \n<\/p>\n\n\n\n \nConclusions<\/strong><\/em><\/p>\n\n\n\n \nFinally, a few more words\nabout liturgy and what I think it offers us \u2013 one of the reasons I\nthink it must be important for us. First of all, we have to see our\nliturgy unashamedly as articulating the authority of the Church. It\nwill not do for liturgy to be flabby. It has to be serious in this\nregard. To give an example: one of the issues we are tackling\nat the moment is the confessional. It is utterly vital that in\nestablishing the forum of the confessional we are clear that here is\na direct and very specific encounter with Jesus Christ. You do\nnot need choirs, obviously, and it does not much matter what you are\nwearing; but the context and the liturgical engagement there is of\nenormous importance. \n<\/p>\n\n\n\n \nSecond, I think liturgy\nasserts the freedom of the Church. This document Catholicity<\/em>\nwas written with the fairly recent background behind it of the\nfailure of the 1928 Prayer<\/em>\nBook<\/em>.\n It is actually not acceptable for Parliament to rule how our\nencounter with Jesus Christ in the liturgy should be celebrated. I\nbelieve we have seen a similar thing recently in two other areas: the\nquestion of equal marriage, and the question of women in the\nepiscopate. In both instances, it has been important for us to say\nthat how we worship expresses our encounter with Jesus Christ and who\nwe are. It is of enormous importance that how we worship expresses\nthe freedom of the Church. \n<\/p>\n\n\n\n \nThirdly and finally, liturgy\nmust assert the inclusive nature of the Church. The damage done by\nfamily services is that it says you do not count if you are old. \nConversely, the damage done by services in which there are no young\npeople is that it says we do not really want them. \n<\/p>\n\n\n\n \nInclusivity<\/strong><\/em><\/p>\n\n\n\n \nWhen I was Priest\nAdministrator at The Shrine at Walsingham, one image I shall always\ntreasure is of Shrine Prayers, that marvellously disorganised\nliturgical saying of the Rosary for all the needs of the world,\nof England, with ordinary people from tough parishes flowing\nthrough that place, pilgrims from places. Many of our parishes at\nWalsingham, many of the Catholic parishes \u2013 two thirds\nof them \u2013 were from areas of acute deprivation. There they\nall were. I had been told by the priest leading one of those\nparishes that they had brought with them a lad who had just been\nreleased from what was then called a Young Offenders Centre. He had\njust finished his time. He thought we ought to know. Fine. And\nthere was this lad in Shrine prayers, kneeling, saying the Rosary,\nsaying his prayers, recently released from prison. Inclusivity. \n<\/p>\n\n\n\n \nIt was better than that. As\nShrine prayers unfolded, the door opened and in shuffled\nPatrick Maitland, Earl Lauderdale, in his bizarre\ngreat coat. He made a huge noise, fiddled around, moved the chairs. \nHe was of a great age and so was entitled to do that. By\ncoincidence, he sat next to the lad from the Young Offenders Centre. \nThat is the Church. It is the place where every person of every\ncondition is loved and valued. Our liturgy must be the affirmation\nof that. \n<\/p>\n\n\n\n My time is up. These are the reasons why I think Catholicity is at the heart of our Evangelical imperative. It is one of the reasons why sharing it with the great inheritance of our Roman Catholic brothers and sisters does not in any way exclude or diminish our Anglican identity \u2013 our understanding of ecumenical relations underlines that. And it is where I believe the service of love by the Pope is a service not simply for us in England, not simply for us in Europe, but a service for the Christian voice in the world at large. <\/p>\n\n\n\n The symposium then ended in a time of discussion<\/a>.<\/p>\n","protected":false},"excerpt":{"rendered":" Dr Martin Warner has been Administrator of the Shrine of Our Lady of Walsingham, Canon of St Paul\u2019s, Bishop of Whitby and, from 2012, Bishop of Chichester. CHAIRMAN: We want to finish by looking to the future of the Catholic tradition in our Church, and its missionary impulse. Bishop Martin needs no introduction. When I arrived … Read more<\/a><\/p>\n","protected":false},"author":2,"featured_media":0,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"footnotes":""},"class_list":["post-114","page","type-page","status-publish"],"_links":{"self":[{"href":"https:\/\/catholicity.societyofthefaith.org.uk\/index.php\/wp-json\/wp\/v2\/pages\/114","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/catholicity.societyofthefaith.org.uk\/index.php\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/catholicity.societyofthefaith.org.uk\/index.php\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/catholicity.societyofthefaith.org.uk\/index.php\/wp-json\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/catholicity.societyofthefaith.org.uk\/index.php\/wp-json\/wp\/v2\/comments?post=114"}],"version-history":[{"count":8,"href":"https:\/\/catholicity.societyofthefaith.org.uk\/index.php\/wp-json\/wp\/v2\/pages\/114\/revisions"}],"predecessor-version":[{"id":224,"href":"https:\/\/catholicity.societyofthefaith.org.uk\/index.php\/wp-json\/wp\/v2\/pages\/114\/revisions\/224"}],"wp:attachment":[{"href":"https:\/\/catholicity.societyofthefaith.org.uk\/index.php\/wp-json\/wp\/v2\/media?parent=114"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}