Delays

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A number of emails have come to me asking if I know the real reason why the Customary of Our Lady of Walsingham for England has been delayed.  No, I do not know why.  I do not know if it is true that all pre-orders in the USA were cancelled by Amazon.  Honestly, I know nothing about any of this, and I do not think it matters a jot.


Que será, será...


To know what will be in the new Customary, I suggest one read "A Manual of Anglo-Catholic Devotion", "Common Worship" (Church of England), "The ASB 1980", the Series liturgies, the Proposed but rejected Book of Common Prayer 1928 (Synod of the Church of England), and the current Ordinary Form Roman Missal in English.  Imagine it mixed together in a 'blender' or processed through a Cuisinart and then pressed through an RSV English strainer, and you will have a pretty good idea of what is ahead whether in the Customary or in future books.


Perhaps the best indication of what is to come can be found in the Ordo 2012 for the Personal Ordinariate of Our Lady of Walsingham.  I believe this link should still be working or you may wish to click here.  Note the reliance upon the Church of England's Common Worship.  

I gather the collects quoted now have some official standing in the Personal Ordinariate of Our Lady of Walsingham.  I am very pleased to see that the collects for the various saints and doctors of the Church include an expression imploring or asking for their intercession.  It is an extremely well done Ordo and is an example worth following in North America and the Ordinariates.


(This book Common Worship is a directory of services and options currently authorised in the Church of England.  One can be forgiven for being a bit confused as "Common Worship" is a title previously used only by Presbyterians for their worship books.  Some are thrilled with this new book, and others regard it as simply a large beermat or paperweight.  The truth is that it is a very mixed bag with some dreadful material in some places and some outstanding developments in other locations.)

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The OCA

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It is very sad to see the OCA doing what it does every so many years as the Holy Synod and functionaries in Syosset see to the public humiliation and destruction of their Metropolitan.


I would have thought after using the same script so many times that the Laity, the Diaconate in Christ, and the Presbyterate would have had enough of this.  


My perspective from afar is that the OCA would do well to turn over the tables in Syosset and terminate the positions of everyone there and to prevent them from serving anywhere else in the Church.


I would hope that Moscow would show concern for this situation and offer to receive all of the active bishops in the Synod into retirement into monasteries in Russia far from a major city or the internet.  


Metropolitan JONAH, however, is due a proper review and not a lynch mob.  The best that could happen would be for a three bishop panel to be appointed by Moscow.  One could dream that young Metropolitan HILARION Alfayev would be selected to chair the council of review and serve together with a Serbian bishop, and a Romanian bishop to help right the course of the OCA which has once again come against the rocks.  


I have heard too many positive reports from the lay faithful concerning Metropolitan JONAH to believe they are all propaganda, and with the hate levelled against him tasting almost palpably of the diabolical, he deserves a fair review at the hands of bishops not connected to anyone working at the Chancery in Syosset or anyone on the Holy Synod.  Far too many view Syosset as an "Apparat" worthy of toppling, and given the way it has functioned it makes sense that priests and laity would see it that way.  I have a few friends in ROCOR who have become convinced that Metropolitan JONAH is actually a saint.  (And if someone in ROCOR can think that an OCA hierarch could be a saint... well, wow!)


Worth noting:  those more intimately connected to these matters than I am state that those who oppose Metropolitan JONAH are in favour of the social agenda of the Democratic Party which Metropolitan JONAH has opposed vigorously.


I have known members of the OCA for years, and they are always trying to guess which bishop or bishops are closet homosexual hypocrites or which have hidden mistresses.  No church can survive such doubts about the men who are called to labour with the Good Shepherd in leading Holy Church safely home.   


Until there is one Orthodox Church in the USA it is doubtful that the Orthodox Church as a corporate body will ever become an effective force for the Gospel of Jesus Christ in evangelising the non-Christian USA.    But individually and locally, parish by parish, monastery by monastery, laik by laicos, Orthodox Christians do bear witness to the Lord Jesus Christ, and upon them may the grace and blessing of the Holy Ghost rest and abide.

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R. Somerset Ward: Anglican Patrimony

"Holy Communion"

To Jerusalem

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R. Somerset Ward and Bede Griffiths, Guildford Cathedral, England

Of the Blessed Sacrament of the Body and Blood of Christ we may well say with the Patriarch Jacob, “This is none other than the Gate of heaven,” for assuredly at the consecration a door is opened into Heaven and through it comes the Lord of Love bearing His Life to men.  

Nevertheless this sight is not for all eyes to see, and it is with Christians at the Eucharist as it was with the blind man healed by our Lord ; at first they see nothing but hear a voice ; then they see but dimly “men as trees walking” ‘ and lastly they see the Glory that is there.  Let us, therefore, set down in poor words that which happens in the Blessed Sacrament, and then the way to know it.

It is hard for us who live in this world, manifest to our senses, to know that it is a prison ; that we are bound by earthly bodies in a circular prison while all round the outside of our prison is freedom and the other and true world : the world of eternal life.   Nevertheless so it is, nor are there any ways by which we may escape from prison into the true life save three : prayer, the Blessed Sacrament, and death.  in all these ways a soul may leave the body and pass through a door opened in the shell of the prison into the world of eternal life.  In the first two ways the soul must return from its excursion, but in the third it remains.  We may not compare these ways, for in order to make comparison we need to know the whole extent of each and no human being may do this.  Nevertheless we may say that each in its order is more universal than the one before it.

So in the Blessed Sacrament there is opened, before each Christian, a door.  Through this door our Lord Himself enters this world. I beseech you to consider this a moment.  We know that our Lord is in all things our perfect example.  Here daily He sets before us an example of perfect humility.  In all the glory of His Ascended Majesty, the Judge of all the world comes to us, not as in Bethlehem for all the race, but for a few poor dazed and blind souls gathered together to meet Him.  While they wait there, battling with distracting thoughts, cold and with little love, He lowers Himself in exquisite pity to come to their prison for love of them.  Truly He does, Himself, that which He requires of us in the Day of Judgement, for we are sick and He visits us, we are in prison and He comes unto us. 

Nor is this all, for He Himself brings with Him the food of life.  All life is in Him, and from this overflowing store He feeds the sick prisoners, giving them life and strength for their bodies in His Body and for their souls in His blood.  It is this Eternal Life, from the world of eternal life, which keeps alive the soul of the world ; which glows and vibrates in each soul, lighting something in other souls, and feeding the spiritual life of the world.  Daily is the prison of the world of our senses broken into by the victorious Lord, daily are the souls therein filled with the life which will enable them to break out of it into their true home, the world of eternal life.

It would, however, be a narrow view of this great means of grace which limited its purpose to this world of ours.  For the life which proceeds from the other world is like a wave which, passing through the door, floods those who receive it, and then like a wave recedes, drawing them with it through the gate.

Many are they who know these things to be true yet long to experience them.. It were well that they should remember in the first place that in general the approach to any spiritual experience is by a long and slow growth ; that, above all, long training and practice are needed.  This seems to be especially true of the Blessed Sacrament : for it is usually only by slowly learning devotion and concentration, by a long desire, and by the constant frequenting of this Holy Communion that the soul comes to the experience.  First comes the conviction, the certainty, that there is a Presence in the Blessed Sacrament.  Then perchance the soul is aware on certain occasions of a direct message at the time of Communion and this may happen frequently.  Then very dimly the Presence becomes more real, bringing a new sense of awe.  While, finally, for those happy few whom God brings to this state, comes the frequent entry into the world of eternal life, the overpowering sense of the entering Lord, and the moment of blissful Communion.

There is no royal way for those who seek the full revelation of this Sacrament.  It is only by patient discipline and long practice that clear sight comes.  I held as more important than they are, but I append a few maxims which may assist the soul.

I.  It is Desire which is they key to the door of experience.

2.  True desire manifests itself in patience and perseverance.

3.  Perseverance is chiefly shown in maintaining constant standard in preparation for Holy Communion, and thanksgiving after it.

4.  Distracting thoughts are not sins unless they are consciously persisted in.

5.  It is as well to have certain places in the service at which the attention is always specially concentrated (e.g., Prayer for Church militant.  Sanctus.  Prayer of oblation) ; this serves as a safeguard against vagueness.

6.  The true experience may be known by the joy and vitality it brings.

7. There is no way to prolong experience beyond the time our Lord wills, but we can remove all hindrances to its prolongation on our part by complete and constant surrender.

It is painful to write words on this subject knowing their poverty and how little they touch even the fringe of that which is in this Sacrament. Nevertheless I pray that all who read them may be aware of the open door, and of the Lord Who enters, of the life He brings, and, if it be His will, of the world from which He comes.

+Panis Angelicus

But What Does It Mean

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The Lord is here.

     Our God is with us.

Lift your hearts to Heaven

     where Christ the Lord doth reign.

All flesh shall behold his Glory.

     All who seek shall adore his Face.

A kind email asked that I explain what was the merit in the above alternative to the Sursum Corda (an alternative intended for Ascensiontide and Assumption).  I can only offer what I see as the merit in the work.  Often times I will read a commentary or statement by the writer that is very theologically unpalatable to me, yet sometimes even Balaam's ass does prophesy. So, out of ill intention something good may come.  Joseph teaches us in the Torah "You meant it for evil, but God meant it for good."  It is in this spirit that I look at liturgical composition -- divorced from its author, required to stand on its own Biblical and theological merit, and judged as to whether or not it is successful as oral communication.

Now what follows is purely my own interpretation:  
The text asserts that the Lord is present where we are, and it reminds us also that the Lord is on His throne of glory in heaven.  it is rare to have both in one dialogue or prayer.  We tend to veer off either toward an immanent view or on the other hand a transcendent view of God and His location.  Here both truths are declared and upheld together.

Secondly, the dialogue locates us "here" but calls us to a heavenly place.  We rise up from the mundane to the divine.

The third is that the final versicle and response is prophetic drawing as it does from Isaiah (And all flesh shall see it together ... surely, you have sung this during performances of Händel's Messiah).  The response actually touches upon several scriptures including the Apocalypse.

The worship of God's Face is older than the First Temple, and in that First Temple the shewbread which was shaped like a face ('panim') came to be associated with and viewed as participating in that glorious Divine Presence.  It is rare that we have a text that reaches into the past to First Temple worship, traverses the present Eucharistic Sacrifice, and looks forward to the heavenly consummation and bliss of the Wedding Supper of the Lamb.


Nota Bene: The text can actually be pointed to the plainsong normally used in North America for Sursum Corda whether Canon Douglas' version or Healey Willan's.

Another note:  many of us have used the English alternative Dominus vobiscum "The Lord is here. His Spirit is with us." But most of us cannot abide it as it sounds like the opening words at a seance or some Spiritualist meeting.  "The Lord is here.  Our God is with us." on the other hand is far more profound bringing as it does the Gospel Proclamation of the Incarnation into the Eucharistic Dialogue.

I hope this short reflexion helps any of you, dear Readers, who wondered what good I could find in this alternative.    As for the execrable first modern example I used, it did contain the lifting up of "hearts and minds" which has good Syriac background to it. But the negatives so far outweigh any positives, that I don't think I need to discuss that further.

+Dominus vobiscum!

Variations on Sursum Corda

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Am I opposed to new compositions?  No.  I oppose "new" for the sake of it being "new".  I oppose "change" for the sake of "change".  

An example of what I cannot abide:

God is with you.

God's with you too.

Open your hearts to God.

Our hearts and minds are God's.

Give thanks to the Most High God. 

Give praise to God all the Earth.

Honestly, there are two worthy kernels in the above, but clad in its ultra-feminist avoidance of the word 'Lord' or the masculine pronoun it sounds more like something one would see on a bumper-sticker or a t-shirt than a sacred dialogue spoken at Holy Mass.  A 'tree liturgy' perhaps...

What could I accept?  Something Biblical, sound theological reasoning, a measure of Anglican or Eastern Orthodox provenance, and a wise sense of limiting its application.  My example below meets these criteria -- if not entirely successfully -- and was meant to be employed in place of Sursum Corda during Ascensiontide and upon the Festival of the Assumption:

The Lord is here.

     Our God is with us.

Lift your hearts to Heaven

     where Christ the Lord doth reign.

All flesh shall behold his Glory.

     All who seek shall adore his Face.

What could you accept in variation in the liturgical order?  Is there any legitimate way to provide variety and variation without resorting to "Or this", that dreadful rubric (or bluebric if we are speaking of the ASB 1980). Although we seem to prefer propositions phrased as Entweder/Oder, we often seem happiest when Both/And is the final result.

I recall that the Joint Liturgical Group had proposed an embolism as an alternative to 'Christ has died. Christ is risen. Christ will come again.' which was "Christ is Victor. Christ is King. Christ is Lord of all." (I think I recall that correctly.) I thought it was super, but it never went anywhere in the liturgical revisions in the various churches, as far as I know.  Sometimes a clever idea dies in committee.  Sometimes it is used in trial form but forgotten.  And then some liturgical archaeologist comes along, remembers it, dusts it off, and the time proves right for it.  

Who knows what treasures await our discovery if we are all invited to participate in this sacred work of drawing together from the Anglican worship experience an official liturgical form for life within the Church of Rome.

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Instructed Vesting, Proskomide, and Liturgy

Archbishop Lazar Puhalo of the OCA 

2 helpful videos on the Orthodox Liturgy and its preparatory rites.











Some of Archbishop LAZAR's commentary is magnificent, and the two videos are definitely worth watching and viewing again.  Some will remember the good archbishop as Deacon Lev Puhalo who took on Seraphim Rose and Rose's presentation of the 'aerial tollhouse' theorgy of the afterlife as dogmatically true.  Deacon Lev went in the opposite direction making claims about which no one could be certain; however, his opposition to Rose gave hope to many Orthodox who did not believe the 'aerial tollhouse' afterlife theory and believed it underminded the seriousness and validity of Orthodoxy's actual doctrinal claims.

+Kyrie eleison imas.

A Sarum Missal Blessing

PRAYERS
for use at the
Alternative Services
David Silk
London: Mowbray, 1980, p.76.

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May God the Father of Our Lord Jesus Christ, 

who is the source of all goodness and growth, 

pour his blessing upon all things created, 

and upon us his children 

that we may use them to his glory 

and the welfare of all people; 

and the blessing . . .

Sarum Missal

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Wales • Post-communion, 1984

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The Book 
of Common Prayer
for use in
The Church in Wales
1984

TREFN GWASANAETH
Y CYMUN BENDIGAID
A ELWIR HEFYD YR OFFEREN

Diolchwch i'r Arglwydd, oblegid graslon yw ef;

Oherwydd ei drugaredd sy'n dragywydd.

O give thanks unto the Lord, for he is gracious;
For his mercy endureth for ever.

Almighty and everlasting God, we thank thee for the spiritual food of the Body and Blood of thy Son, our Saviour Jesus Christ, which thou hast given us in these holy mysteries, assuring us thereby of thy favour and goodness towards us who are members of the mystical body of thy Son, and heirs through hope of thy eternal kingdom:

Wherefore, we offer and present unto thee, O Lord,
ourselves, our souls and bodies,
to be a reasonable, holy, and living sacrifice unto thee,
beseeching thee
to keep us, by thy grace, in this holy fellowship
and to enable us to to do all those good works
which thou hast prepared for us to walk in;
through Jesus Christ our Lord,
to whom with thee and the Holy Spirit
be all honour and glory,
world without end. Amen.

I have quoted above the Post-Communion in English but placed the Post-Communion versicle and response in Welsh at the first as a way to indicate that this liturgy is as important in its Welsh form as it is instructive in its English translation. (The secondary note is that Ordinariate liturgies only in the English language are only half measures without a proper Anglican missionary purpose.)

Unlike the liturgies of the Church of England which at times have gone to some lengths so as to avoid the use of material from the Scottish Episcopal Church and the American Episcopal Church, the Church in Wales freely crafts its clearly Anglican rite by the incorporation and weaving of material from several sources in the Anglican Communion in order to produce a beautiful Liturgy that is Anglican not in the parochial Church of England sense but rather Anglican in the world sense of the Communion of Churches by that name.

It is also rooted in its Celtic identity, and provides a clue to the Anglican diaspora in the Catholic Church how some beautiful Eucharistic language can be reclaimed and given new life in the Post-Communion. The lesson is one that can be taken from The Book of Common Prayer, 1662 but is given some refinement here.

Also, of interest is the avoidance of rubrics preferring instead alternating typefaces to indicate the Celebrant on the one hand and the Faithful on the other.

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Keble: St. John the Baptist

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In The Christian Year, John Keble offers this for St. John Baptist:


Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: and he shall turn the heart of the fathers to the children, and the heart of the children to their fathers. Malachi iv. 5, 6.


Twice in her season of decay
The fallen Church hath felt Elijah’s eye
Dart from the wild its piercing ray:
Not keener burns, in the chill morning sky,
The herald star,
Whose torch afar
Shadows and boding night-birds fly.

Methinks we need him once again,
That favoured seer—but where shall he be found?
By Cherith’s side we seek in vain,
In vain on Carmel’s green and lonely mound:
Angels no more
From Sinai soar,
On his celestial errands bound.

But wafted to her glorious place
By harmless fire, among the ethereal thrones,
His spirit with a dear embrace
Thee the loved harbinger of Jesus owns,
Well-pleased to view
Her likeness true,
And trace, in thine, her own deep tones.

Deathless himself, he joys with thee
To commune how a faithful martyr dies,
And in the blest could envy be,
He would behold thy wounds with envious eyes,
Star of our morn,
Who yet unborn
Didst guide our hope, where Christ should rise.

Now resting from your jealous care
For sinners, such as Eden cannot know,
Ye pour for us your mingled prayer,
No anxious fear to damp Affection’s glow,
Love draws a cloud
From you to shroud
Rebellion’s mystery here below.

And since we see, and not afar,
The twilight of the great and dreadful day,
Why linger, till Elijah’s car
Stoop from the clouds? Why sheep ye? Rise and pray,
Ye heralds sealed
In camp or field
Your Saviour’s banner to display.

Where is the lore the Baptist taught,
The soul unswerving and the fearless tongue?
The much-enduring wisdom, sought
By lonely prayer the haunted rocks among?
Who counts it gain
His light should wane,
So the whole world to Jesus throng?

Thou Spirit, who the Church didst lend
Her eagle wings, to shelter in the wild,
We pray Thee, ere the Judge descend,
With flames like these, all bright and undefiled,
Her watch-fires light,
To guide aright
Our weary souls by earth beguiled.

So glorious let thy Pastors shine,
That by their speaking lives the world may learn
First filial duty, then divine,
That sons to parents, all to Thee may turn;
And ready prove
In fires of love,
At sight of Thee, for aye to burn.

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At A Wedding Feast In Cana : Anglican Patrimony

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At a wedding feast in Cana

Jesus, Mary, and their friends

joined to celebrate a marriage-

covenant which on Love depends.

And the party it went on

till the bowls of wine were gone.

Mary nudged her Son Christ Jesus,

urged him to step up and please us.

"Dearest woman, let's have no show.

You know well it's not my time."

Mary smiled and told the servants,

"Follow all his words sublime.

Do whatever he may say.

It's the way he'll save the day."

And the servants did her bidding

and to Jesus all were listening.

Jesus guided all their actions

and turned water into wine.

How amazing this great wonder

his first miracle and sign!

It was not to raise the dead

or to heal as it is said,

but to keep a party going --

this his first and wondrous showing.

Let us hearken then to Mary

and do all that Christ shall say.

Heal the sick and feed the hungry,

love the living of each day.

Walk on water when we must,

make disciples of the lost.

Raise the dead and banish demons.

Preach and teach through all the seasons.

Praise and worship to the Father

Laud and glory to the Son,

For the Holy Spirit muster

songs of joy on every tongue.

With Our Lady walk the way

leading to Christ's glorious day

when the faithful rise to meet him

and rejoicing we will greet him!

Words: Copyright © 1998 by Vincent Uher. All rights reserved.

Music: Genevan Psalm 42 ("Comfort, Comfort, ye my people")

Meter: 87877788

O Christ The King, The Royal Banners : Anglican Patrimony

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This hymn text was written in honour of The Revd Fr James T Moore, PhD, 

Founding Pastor, The Catholic Church of Our Lady of Walsingham (Anglican Use), 

Houston, Texas, in the Archdiocese of Galveston-Houston

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Click on the image below to enlarge it.

+Laus Deo!

Meanwhile, in a nearby parallel quantum reality

a fictional news release

(APEX.org.ma) MILAN -- Today the Habiru convert Pope David I, the Glory of the Olive, the past Abbot of Lago do Oliveto Maggior, announced the framework for the reunion of the Guerangerists with the Holy Church of Milan.  The experimental Mass of 1966 will be suppressed together with the Missal of 1953 and the older Missal of Pope Paolos V (known as the Sienese or Greek Mass).  A new Missal acceptable to the Guerangerists and the Holy Stool will be promulgated on the 13th of Maria in this centenary year of Our Lady’s Apparition at Évora, Portogaul (in which she warned of the evil errors of Kanada that would spread throughout the world, something unimaginable in the world of 1913, but all too real in our own day).  

In an impressive sign of solidarity, the Matriarch of Antioch -- where the believers in Jesus of Bethlehem were first called Jesuits -- gave her blessing to the text of the new Missal and ritual books which will be called the Olivetan Missal and Ritual (rather than the Missal of Pope David I).  Previously, the Pope of Babylon, the Patriarch of Xian, the Pope of Carthage, and the Matriarch of Beit-Jing had given their blessing to the new Missal of the Milan Catholics ‘as containing nothing contrary to the Holy Universal Jesuit faith and expressing fully the faith of the Universal Jesuit Church’.  

At the time of posting of this article no response had been received from the Oecumenical Matriarch of Helenopolis or from the Kievan Patriarch of the Third Milan.

Pope Markos LV of Alexandria in Kemet stated he would be inclined to do the same if Pope David recalled back to Sefarad the missionaries of the Christian Order of St. Ignatius of Italica and commanded them to leave the Kemeti and Ethiope Empire alone.  The Holy Stool has made the withdrawal contingent upon the Habiru Nation at Elephantinos being granted equal citizenship to Kemeti, Nubian, and Ethiope subjects of the United Empire.  Rumours abound that Crown Prince Aquilillah will issue such a decree when next month during the Full Eclipse he ascends the Peacock Throne in the Solar Pyramid above the Osirieon when he shall become Emperor Shenouda XIII Cleopatros.   

Upon enthronement the Kemeti monarchs have always made gestures of granting protections or liberties to minority or conquered peoples.  Upon the last enthronement, the Kemeti Empress raised the Kabbakka of the Gubanda to the rank of king and the Gubanda from a tribe to a nation within the Empire.

Also in today’s news, through the infallible Ruling from the Chair, the Holy Stool ordered the Kentish Bishops in Britain to new posts in Gaul.  This action of the Holy Stool will by default return the Glastonbury Rite to the southern British principality after many years of political and religious hostilities.  The Holy Stool’s action followed an unheard of ‘direct request’ by the Grand Duchess Aetheldreda of Kent made to the Holy Stool by holographic worldwide transmission.  In ancient European Jesuit parlance, a 'direct request' between princes was preliminary to a declaration of war.

Although called ‘the Kentish Bishops’ in this controversy, none were Kentish and all were from the Bugninus Modernist Movement in central Gaul.  Today’s Ruling from the Chair also restored the Kentish lands to the possession and ownership of the Lady Abbess of Canterbury whose ecclesiastical rank is higher than any ordinary bishop in the Milan Catholic Church.  The Holy Stool issued an unusual apology for the violation of her authority to name the bishops in the Kentish lands (which also required the consent of the Allding, the ancient religious and political assembly of the Kentish principality).  The Holy Stool, not known for apologising, issued the first apology of this kind in four hundred years since Pope Julian the Warrior tried to seize similar powers from the last Jesuit European emperor John the Bad.  

The British Islands and the Bretonic Kingdom will hold a Solemn Heavenly Banquet on St. Caedmon’s Day, the official day the Gaullic bishops and clergy will depart from Kent which is also a holy day of great significance remembering the first saint to write hymns in the Anglish tongue, a close but nearly extinct relative of the Kentish language.  

The Patriarch, the Lord Abbess, and the Lord Abbott of Glastonbury cheered these developments and thanked the Holy Stool for recognising once again that the British Church is the elder sister to the Holy Church of Milan. The Patriarch stated in an epistle to the Pope and Faithful of the Milan Catholic Church that Milan Catholics were once again welcome to receive the Nine Sacraments of Our Lord and Our Lady whenever they visited a British or Columban Church within the British Islands or Norseland or within the continents of North and South Columbia.  

In a separate communiqué the Patriarch of Glastonbury and the the Matriarch of Clonmacnoise issued an invitation to the Pope of Milan to join them for the Solemn Heavenly Banquet to be celebrated on the High Holy Day of the Nativity of the Grandmother of God in the Shrine at her birthplace in Kornwall (Kernow).  In a gracious gesture they offered that the divine worship could be offered in both Kernewek and Toscagnol (the liturgical language of the Milan Catholics) or simply in the ancient Habiru tongue which is still spoken in the Habiru communities in Kornwall and the Mendips.

The Matriarch of Clonmacnoise and the High Queen of Tara-Heirann also issued a statement welcoming the Ruling from the Chair by the Holy Stool.  In a separate note the Matriarch asked that the Holy Stool reopen the matter of the rights of Nidaros Jesuits living in the north of Gaul.  

The Matriarch of Clonmacnoise reminded the Pope of Milan that had it not been for the Columban warrior nuns and the Nidaros Jesuit armies, the Holy City of Milan would have fallen during the coordinated invasion by the Mahomatan Vandals from the south and the Allemanic and Helvetic heretics from the north.  “Surely, our beloved younger brother Milan  will not fail to secure the rights and privileges of the Nidarosians in Gaul, which rights were guaranteed by Papal decree and personal vow of your great forefather, our little brother, Pope St. Leonard the Lionheart.”

--End--