A Canadian Anglican Use? – II: The Canon

If – and that is a big if – the current liturgy used by those Canadian Anglicans just about to reunify with Rome is to be adopted, suitably adapted, as their ongoing rite of Mass, then the biggest question within this query is whether or not their "Anglican Canon" or Prayer of Consecration will be included therein.

Famously, the only existing Anglican Use within the Roman Rite, the Book of Divine Worship used in the United States, while adapting almost the whole order of service and prayers from the Episcopalian form for celebrating the Eucharist, did not adopt any of the Eucharistic Prayers thereof, but instead inserted the Roman Canon (and made available also the other modern Roman E.P.'s).

North of the 49th parallel, within the Dominion of British North America, what will Her Canadian Majesty's loyal subjects, these incoming groups of Anglicans, soon be praying, in full communion with the Bishop of Rome?

First, seeing as all these Anglicans-become-Catholics, "Anglican Catholics" in the truest sense, will be counted as part of the Roman Rite of the Catholic Church, whatever their unique privileges to maintain their valid patrimony, ipso facto it would seem meet and right that they use at Mass the Roman Canon.

But, that admitted, can their own current Prayer of Consecration be found worthy of continued use also?

It will be useful now to cite in extenso that prayer:

BLESSING and glory and thanksgiving be unto thee Almighty God, our heavenly Father, who of thy tender mercy didst give thine only Son Jesus Christ to take our nature upon him, and to suffer death upon the Cross for our redemption; who made there, by his one oblation of himself once offered, a full, perfect, and sufficient sacrifice, oblation, and satisfaction, for the sins of the whole world; and did institute, and in his holy Gospel command us to continue, a perpetual memorial of that his precious death, until his coming again.

Hear us, O merciful Father, we most humbly beseech thee; and grant that we receiving these thy creatures of bread and wine, according to thy Son our Saviour Jesus Christ's holy institution, in remembrance of his death and passion, may be partakers of his most blessed Body and Blood; who, in the same night that he was betrayed, a took Bread; and, when he had given thanks, b he brake it; and gave it to his disciples, saying, Take, eat; c this is my Body which is given for you: Do this in remembrance of me. Likewise after supper d he took the Cup; and, when he had given thanks, he gave it to them, saying, Drink ye all, of this; for e this is my Blood of the new Covenant, which is shed for you and for many for the remission of sins: Do this, as oft as ye shall drink it, in remembrance of me.

a Here the Priest is to take the Paten into his hands:

b And here to break the Bread:

c And here to lay his hand upon all the Bread:

d Here he is to take the Cup into his hands:

e And here to lay his hand upon every vessel (be it Chalice or Flagon) in which there is any Wine to be consecrated. 

Wherefore, O Father, Lord of heaven and earth, we thy humble servants, with all thy holy Church, remembering the precious death of thy beloved Son, his mighty resurrection, and glorious ascension, and looking for his coming again in glory, do make before thee, in this sacrament of the holy Bread of eternal life and the Cup of everlasting salvation, the memorial which he hath commanded; And we entirely desire thy fatherly goodness mercifully to accept this our sacrifice of praise and thanksgiving, most humbly beseeching thee to grant, that by the merits and death of thy Son Jesus Christ, and through faith in his blood, we and all thy whole Church may obtain remission of our sins, and all other benefits of his passion; And we pray that by the power of thy Holy Spirit, all we who are partakers of this holy Communion may be fulfilled with thy grace and heavenly benediction; through Jesus Christ our Lord, by whom and with whom, in the unity of the Holy Spirit, all honour and glory be unto thee, O Father Almighty, world without end. 

Amen.

What to make of this?  Of course, if a validly ordained priest used these words at Mass, unquestionably he would consecrate the Eucharist, confecting the Body and Blood of Christ, and offering up the Supreme Sacrifice.

But is every phrase holy and catholic?  By no means!  Most gravely, the epiclesis (the prayer that the bread and wine become Christ's Body and Blood) is defective, and savours of the Receptionist heresy, since it says that "we receiving these gifts and creatures of bread and wine" – see, the bread and wine are conceived of as still existing after the consecration – "may be partakers of [Christ's]... Body and Blood". This epiclesis would have to be recast into a proper formula, such as:

Hear us, O merciful Father, we most humbly beseech thee; and grant that these thy creatures of bread and wine, according to thy Son our Saviour Jesus Christ's holy institution, in remembrance of his death and passion, may be made (or become) his most blessed Body and Blood; 

Obviously this is but one way to rephrase this prayer – the equivalent formula in several editions of the Scottish Episcopalian Liturgy would be perfectly good to use, for example.

Secondly, the rubrick ordering the priest to break the bread at the word "he brake it" would have to be amended, at the very least (following the Sarum and Carmelite Uses), the rubrick should be changed to read "touch the Bread"; or it could simply be deleted.  For some reason, I don't know why, to actually break the bread at this point is considered Calvinistic!

Thirdly, following recent Roman rulings, the wine may only be consecrated in chalices – not in flagons! – so rubrick e would need amending.

Fourthly, obviously, rubricks ordering the priest to genuflect in adoration after each consecration, and to elevate the Sacred Host and Chalice, would need inserting – but I suspect that High Church Anglicans already do so, in their belief about what they are truly celebrating!

(It goes without saying that the due rites for the Little Elevation at the end of the Canon would also need noting down.)

I wonder, do the words of the anamnesis (the memorial of Christ's saving acts) and the oblation of the Host after the consecration suffice to truly express the Holy Sacrifice of the Mass?  In charity I assume it does, but to strengthen it, the words "which we now offer unto thee" (from the Scottish Episcopalians) could very well be inserted after "Bread of... life and... Cup of... salvation".  (This of course very consciously parallels the Roman Canon's Unde et memores.)

Does "our sacrifice of praise and thanksgiving" suffice to speak of the Divine Sacrifice made truly present?  Well, even the Roman Canon speaks of sacrificium laudis, so I suspect this is alright.

The danger here is to hypercorrect, fearing all manner of Protestant doubletalk at every turn, when the Anglicans who use this liturgy so wholly share Catholic belief that they are clamouring at the gate, asking to be admitted to full communion with the Pope and the whole Church!  The liturgy is not the place for a dogmatic treatise on the Mass.  But it must properly express the Faith of the Church.

The intercession comes next, praying that "by the merits and death of Christ... we and all thy whole Church may obtain remission of our sins, and all other benefits of his passion".  This is good – but I would prefer to insert at least one phrase that was in a draft of the 1662 B.C.P.: after "by the merits and death of Christ", it would be good to say "now represented unto thee" – "re-presented" indeed, in the Holy Mass!

Furthermore, the intercession needs expansion, following the more fulsome intercessions included both in the Roman Canon, and in the other modern Roman Eucharistic Prayers.  For starters, such words as "together with N. our Pope, N. our Bishop", plus (after "Church"), "living and dead, in the fellowship of all the Saints" would be good to add, making it clear that the Sacrifice is being offered up for all.

It ought be noted that the Anglican Prayer of Consecration is significantly shorter than the Roman Canon, and has a much shorter intercessory part in particular – even compared to the other modern Roman Eucharistic Prayers.

At the end of the Canadian Canon, there is a decent communion epiclesis, and a fine doxology, to which a hearty Amen may be said.

A Canadian Anglican Use? – I

Now that the Canadian Ordinariate is all but established, it is interesting to speculate, purely as an amateur exercise, as to how the current liturgy used by the T.A.C. there -– from the 1962 Canadian B.C.P. – may be adapted so as to be adopted, as it were, by Rome for Catholic use.

I invite Canadian Anglican readers and others in the know to firmly correct and enlighten me, as in this area I am but a fool rushing in, yet (I hope) a friendly one!

(From what I understand, the Canadians and Americans who are soon to enter full communion under provisions of Anglicanorum cœtibus do prefer to use their last, local, "classic" editions of the Book of Common Prayer, albeit tricked out with solemn ceremonial and extra prayers to make their rites more catholic.)

How to make such a comparison?  Well, I have before me the 1962 Canadian Anglican form for the Holy Eucharist, and also the Book of Divine Worship's equivalent rite, which is a current Catholic version of the form found in the U.S. 1979 B.C.P.  Of course, both the Ordinary and especially the Extraordinary Form of the Roman Rite must be kept ever in mind – the latter, because it (in its local Sarum variant) is the ultimate form from which the classic Anglican rites for "Holy Communion" derive. 

To start with, the Canadian liturgy begins with the Lord's Prayer and Collect for Purity, both of which are remnants of the preparatory prayers used in the old Sarum Rite.  Following this comes either the Ten Commandments or the Lord's Summary of the Law, with responses, then the Kyrie, "The Lord be with you", "Let us pray" and the Collect.  This is all very similar to the B.D.W.; the differences are minor (the B.D.W., paralleling more modern Anglican forms, omits the opening Pater noster, replacing it with a versicle).

A first issue: the Canadian 1962 has the Gloria in excelsis at the end of the service, as a thanksgiving hymn after communion; now, to use it thus seems quite decent, but I wonder if Rome would prefer it back in its original Catholic position, after the Kyrie and before the Collect?

A second issue: the Canadian book provides that a Collect for the Queen may be used before the Collect of the Day; now, it would seem better to allow such a votive prayer after the Collect of the Day (which after all is more important than prayer for Her Majesty the Sovereign of Canada), and it would be best to omit the words "and Governor" after "our Queen", because the word "Governor" used in this context suggests Henry VIII's heretical presumption in arrogating to himself the title of Supreme Governor of the Church of England.

The Canadians would, it appears, hope to retain their traditional lectionary (which derives from the Sarum Rite, and parallels the traditional Roman Rite), rather than, like the B.D.W., adopt the Novus Ordo Lectionary – these days, such seems unobjectionable, whereas back in the eighties, when the Pastoral Provision for ex-Anglicans was set up in the U.S., any attempt to get Tridentine bits and pieces in the new Anglican Use was taboo.

Next, the Creed, then the Offertory (with apposite sentences from Scripture to be read), plus the prayer (deriving ultimately from II Chronicles xxix, via the Scottish Episcopalian liturgy) "Blessed be thou, Lord God of Israel, for ever and ever.  All that is in the heaven and in the earth is thine.  All things come of thee, and of thine own have we given thee." Now, this is equivalent to the words used in the modern Roman liturgy when the bread and wine are offered up, so it seems to fulfil their function.

A third issue: apart from this, and one more slight mention, that's all the Offertory there is.  At a minimum, it would seem necessary to insert some Roman prayers here: perhaps the prayer at the mixing of the chalice; definitely the In spiritu humilitatis, the Lavabo at the washing of hands, the Orate fratres, and above all the "Secret" or Prayer over the Oblations from the Roman Rite.  It would seem best to take these from the Extraordinary Form, since the Canadian B.C.P. broadly follows the same arrangement of Sundays, being derived from the old Sarum Use.  I wonder if inserting the Sarum form of the Suscipe sancta Trinitas would be possible?  In other words, the Canadian Anglican Offertory would be supplemented by Roman (even Sarum) offertory prayers – as Anglo-Catholics have long been accustomed to doing!

The Canadian B.C.P. next has the Intercession (the B.D.W., following the U.S. 1979 B.C.P., has it before the Offertory, but I think this position, within the sequence Offertory-Consecration-Communion, is actually better, as emphasising that the Mass is an impetratory Sacrifice, an Oblation offered up for all needs).  

This Intercession is fine as it stands, but of course as well as praying for "N. our Bishop" there should be mention of interceding for "N. our Pope"; similarly, the prayer for the dead "We remember before thee, O Lord, all thy servants departed this life in thy faith and fear" should be expanded upon (following the Roman Canon) with words such as "beseeching thee to grant them everlasting life and peace"; and likewise when blessing "thy holy Name for all who in life and death have glorified thee", an extra phrase, perhaps "especially the Blessed Virgin Mary Mother of God, and Saint(s) N. (N.)" would do nicely, to emphasise that here the Saints are venerated, that "rejoicing in their fellowship, we may follow their good examples" – and again adding something like "benefit by their prayers".  These few additional phrases, adding up to no more than a sentence, would fully catholicize this already excellent prayer, and parallel the slight modifications made to the parallel intercession in the B.D.W.

Next comes the Penitential Rite (Invitation, Confession, Absolution, Comfortable Words); the only change would to follow the one made in the B.D.W., changing the Absolution from "you/your" to "us/our".

The Sursum corda at once follows, leading into the Preface and Sanctus – to which the Benedictus must always be added.

Discussion of the Canon I postpone to a following post... the great question is, would the current Anglican Prayer of Consecration be adopted once adapted, or would the Roman Canon be inserted in its place?  After all, these Anglicans are going enter full communion, and that soon, God willing, as a privileged part of the Roman Rite, not as a new Rite of the Church (at least initially).

The Canadian rite for the Eucharist very strangely follows the more Protestant Anglican tradition in praying the Lord's Prayer after Communion!  This would have to be changed.  Similarly, the Agnus Dei, rather than being an optional Communion chant, should precede Communion.  Hence, after the Canon, one would expect to find the Lord's Prayer, then "The peace of the Lord be always with you", the Agnus Dei and the Prayer of Humble Access.

The B.D.W. mandates what most High Church Anglicans would already do: to here interpolate the Ecce Agnus Dei and Domine non sum dignus.

At Communion time, the double formula deriving from a conflation of the 1549 and 1552 B.C.P.'s would have to be amended, utterly removing the Zwinglian second sentence from each, as was quite deliberately done in the B.D.W., changing the 1979 U.S. B.C.P. form.

Mass following the suitably adapted Canadian B.C.P. would then conclude with the Prayer of Thanksgiving after Communion, the Gloria in excelsis (if not moved back to the start as noted above), and the Blessing.  I expect that the T.A.C. already by custom follow that with the Ite missa est, which Cranmer strangely omitted from his new rite (I think because he simply tacked his 1548 Order of the Communion onto the revision he subsequently made of the Mass). 

Of course, in all this I've merely suggested more or less a minimum of change, based upon such precedents as there are for all this: if such incoming Anglicans prefer to have the Traditional Latin Mass done into quaint English, good on them, I hope they get permission for it!

O Canada

One's own worries are very small in the scheme of things; good is vastly greater than evil; God's in His heaven, all's right with the world.  Grace abounds...  

The latest signal instance of this is the just-released petition from the Anglican Catholic Church of Canada (part of the Traditional Anglican Communion), addressing Cardinal Levada as head of the competent dicastery, that of the Congregation for the Doctrine of the Faith, and humbly asking the Holy See to establish an Anglican Personal Ordinariate in Canada, to set up an interim governing council, and to permit that council to submit a terna of names to the Holy Father, that he may appoint the first Ordinary thereof.

Perhaps British North America will see the first fruits of Anglicanorum cœtibus so very soon.

Let there be sung Te Deum laudamus (see my earlier posting of this)! - I certainly will be.

T.A.C. B.C.P.?

Dominic, who is a T.A.C. member in Canada, commented on my post about the T.AC. at prayer; he wrote about my observation of the local T.A.C. liturgy that:

This is indeed curious. I'm a TAC member in the Anglican Catholic Church of Canada. If you can find the 1962 [Canadian] BCP online you will see what we use. The parish I attend just uses the BCP as is with chanted Introit and Gradual psalms (Willan's Plainsong Psalter settings and pointing). We too meet in a rented hall, but have somewhat more elaborate furniture to set up -altar rails, altar riser and footpace, etc etc - and we kneel to receive in both kinds, the priest uses the full version of the words to be said at the distribution repeating the whole thing over and over as he goes down the row. After the Sermon is the Preparation as the people sing a hymn, then that over, the priest turns to the people, announces his intentions and asks the people to remember those sickor what have you, then turns to back to face the altar and begins "Let us pray for Christ's holy catholic Church..etc" at which we kneel, and remain kneeling for the entire thing until we pray the prayer of Humble Access immediately followed by the Agnus Dei. We sit while the priest makes his communion, then he turns from the altar holding the paten in his hand and one of the hosts above it and says the "Ecce agnus Dei..." at which we go forward.

It is a bit spartan, but it is just a plain-jane Prayer Book Communion with no interpolations additions or deletions. It is my hope that the revised rites used in Ordinariate parishes will take what is good and necessary from the Tridentine forms.

When I read of the hybridisation of some anglo catholic ritual, such as the use of the Novus Ordo, it makes me cringe. Here in Canada, at least, we are Prayer Book worshippers. Mattins and Evensong too are straight up BCP in my experience. I think any movement towards contemporary English and such will be resisted by the laity.

I thank Dominic for letting me know how the T.A.C. in Canada worships: "all things decently and in order" would seem to be their motto. (I note that the T.A.C. in the U.S.A. has the appalling motto "We're formal, and we're friendly" - !!!)

Now, to make some commentary on the Canadian '62 B.C.P. (shades of my preferred rite, the Roman '62 (or earlier...)) and its projected reordering to entirely conform it to Catholic truth - I make no reference to ritual actions, since Anglo-Catholics usually do the ceremonial extremely well:

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The rite begins with the singing of an Introit, then an initial Lord's Prayer and Collect for Purity, followed by either the Decalogue or Our Lord's Summary of the Law (with response), and a threefold Kyrie may be added. All this, while very Anglican, seems entirely fitting and nowise contrary to Catholic faith. [Where's the Gloria in excelsis? See far below!]

(Even in the proposed 1928 English Prayer Book, provision was made for "a Devotion", which was the Roman Introibo with Psalm Judica me and all the rest; Anglo-Catholics would unblushingly add the Roman Confiteor with all the saints invoked therein, and go up to kiss the altar!)

Next, in English, Dominus vobiscum, Oremus, and the Collect of the day (plus any others appointed). The Collects, mainly good translations of the mediæval ones, are fine; obviously prayers for Catholic feasts such as the Immaculate Conception would have to be inserted, but they are all in the English Missal already, used by generations of Anglo-Catholics.

I note one thing that will have to be changed: before the Collect of the day, a Collect for the Queen may be read: it seems rather impertinently Erastian to read it first (though I suspect it is first simply for convenience, to avoid turning back and forth through the book), so it ought be moved to second place, and the fateful words "and Governor" (sc. of the Church of England) would have to be removed, as also probably "the whole Church", which smacks of the notion that Princes have authority over the Church. But obviously to pray for Her Majesty, Sovereign Liege Lady of Canada as of Australia and her other realms, is excellent and commendable piety toward she whom God hath pleased to set in power over us.

The Canadian B.C.P. then has the Epistle and Gospel (more or less as in the traditional Roman Missal, but slightly reordered, as in the Sarum Rite), with a Psalm or Hymn in between as desired - which is code for the Gradual and Alleluia, etc. Again, no worries here. Whereas in the 1980's Roman liturgists inflicted the Novus Ordo Lectionary on the U.S. Book of Divine Worship for Anglican Use Catholics, at the most this would now be made optional, not compulsory.

The Creed follows, then ecclesiastical announcements (e.g. what feast and fast days are coming up, not banal parish notices), and a sermon. Anglo-Catholic sermons are generally of admirable quality!

Offertory sentences are then provided to be read at the altar by the celebrant: several speaking of sacrifice, and various texts for the seasons of the Church year. Rubrics direct the collection to be taken up and presented (very Anglican this: solemnly offering up the monies given by the parish at the altar!), and also the bread and wine for the service may be brought up to the celebrant, if not with him already.

First important note: the Catholic Church will require that only unleavened bread be used, and that water must be mingled with the wine (with or without a prayer to accompany this action), as is the practice of all the Western Rites.

A formula (cf. I Chronicles 29:10,11,14) is provided as an offertory prayer for the bread and wine, which is frankly nobler and more pleasant than the Novus Ordo "Blessed are you..." boring bits:

BLESSED be thou, LORD God of Israel, for ever and ever.

All that is in the heaven and in the earth is thine.

All things come of thee, and of thine own have we given thee.

However, here Catholic Rome would require some interpolations be made:

• the priest must wash his hands (with or without the usual psalm, Lavabo) as a gesture of purification;
• he must pray the In spiritu humilitatis, directing his intention to offer sacrifice;
• he will pray Orate fratres, and the people respond Suscipiat, involving all in the offering up of the great oblation;
• there will be a proper Secret (Prayer over the Oblations), matching with the Collect of the day, as throughout the Roman Rite.

If, as I think is likely given the present temper of Rome and the T.A.C., the adoption of the full Tridentine Offertory prayers is desired, so be it: I'd not object! (Many Anglo-Catholics would sotto voce insert all that anyway already: "We're strictly B.C.P." can mean many things...)

The Bidding and the general Intercession is next made - note that this is after, not before the Offertory. Perhaps this (and the Penitential Rite following) could be moved before the Offertory, but the order here is not materially important; the Eastern Rites have similar arrangements.

In the Intercession, improvements must be made:

• the prayer for the nations and the Queen and all in authority moved to after the petitions for the church and clergy and people, to avoid the impression of Erastianism;
• the Pope prayed for by name;
• the dead explicitly prayed for;
• the saints, especially St Mary the Virgin, explicitly commemorated.

(All this is as is done in the Book of Divine Worship.)

Next comes the Penitential Rite: Invitation, General Confession and Absolution (non-sacramental of course!), plus the Comfortable Words. All this is excellent; however, to avoid all confusion, the words "you" and "your" in the Absolution ought be changed to "us" and "our", as was done in the B.D.W.

The Preface dialogue and the Preface, with Sanctus, plus what must be made mandatory, the Benedictus, follows. Again, no trouble here.

THE CANON

Then the big issue - will Rome fix up the Anglican Prayer of Consecration? or substitute the Roman Canon? Having discussed this issue at some length, I believe that the Anglican text is fatally ambiguous, even if carefully amended. See my posts:

• The Interim Rite;
• Is the Interim Rite Recoverable? and
• The English Missal.

I must note that the redoubtable Anglo-Papalist Fr Hunwicke, hopefully to be lured to Rome, agrees with me on this.

The Book of Divine Worship supplies instead the Roman Canon in traditional language (foolishly, inserting ICEL's poor version of the words of consecration, now being revised at last, and also those annoying Memorial Acclamations). I suspect Rome to-day will simply insert the Canon, without such silly overzealous 'corrections'.

So long "Blessing and glory and thanksgiving be unto thee Almighty God, our heavenly Father..."; hello, "Most merciful Father, we humbly pray thee, through Jesus Christ thy Son our Lord...": the Canadian formula, though beautiful, may have to be sacrificed.

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Whatever of the Consecration in the Canadian '62 B.C.P., some rearrangement of its prayers before communion is necessary: currently, it postpones the Agnus Dei till communion time, and the Lord's Prayer till afterward, but here the Lord's Prayer must be put first, then the Pax Domini (already there) and the Agnus Dei next, with a rubric ordering the fraction of the Host (this is how the B.D.W. reorders things - note that the Roman embolism after the Lord's Prayer and the Prayer for peace are not inserted even there).

The Prayer of Humble Access, that moving and heartfelt devotion, precedes the actual communion. Here the Ecce Agnus Dei and Domine, non sum dignus should be interpolated - as it appears from Dominic's comment is already done.

Obviously, fitting hymns and anthems can be sung at the distribution of Communion. I would think, however, that the words "The Body of our Lord Jesus Christ, which was given for thee, preserve thy body and soul unto everlasting life... The Blood of our Lord Jesus Christ, which was shed for thee, preserve thy body and soul unto everlasting life" are more than sufficient.

While susceptible of a Catholic interpretation, the additional sentences "Take and eat this in remembrance that Christ died for thee, and feed on him in thy heart by faith with thanksgiving" and "Drink this in remembrance that Christ's Blood was shed for thee, and be thankful" are of notoriously Protestantizing origin, appearing in Edward VI's ultra-low B.C.P., and are perhaps best gracefully retired. That said, the Apostle himself says more or less the same about the Eucharist! Maybe just amending "by faith with thanksgiving" (Zwinglian?) to "with faith and thanksgiving" would square the circle.

As in all Anglican services, but most bizarrely and improperly to Catholic sensibilities, provision is made in the Canadian '62 for a second consecration of one (!!!) or both species, amounting to a second Sacrifice! This was inserted when needed because Reservation of the Sacrament was not permitted. Obviously this strange practice of supplementary consecration will not be permitted, because Reservation will be.

There is a single quite beautiful Postcommunion prayer provided, which by its appearance in the B.D.W. is surely Catholic and orthodox. (I suspect that the proper Roman postcommunion is sometimes or always added to or substituted for this already.) Oddly to Catholics, but quite logically, the Gloria in excelsis is thereupon sung in thanksgiving for Holy Communion: while modern Anglican books nearly all move this back to its original place, it seems unobjectionable and quite beautiful in fact.

Finally, the liturgy concludes with the Anglican formula of blessing: "The peace of God...". To this may opportunely be added the Ite missa est, as I guess is often done anyway.

The only remaining items to note are that a rubric for reservation needs to be added, and the present rubric about reverent consumption of any leftover elements be amended to reflect this; and of course the wicked and heretical Black Rubric - "...It is here declared, that thereby no Adoration is intended, or ought to be done, either unto the Sacramental Bread or Wine there bodily received, or unto any Corporal Presence of Christ's natural Flesh and Blood..." - must be utterly denounced and abolished.

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So, in short, the celebration of the Holy Eucharist according to the Canadian B.C.P. of 1962 could easily be tweaked and supplemented to make it fully Catholic: for that is a holy pastime undertaken by Anglicans since the days of the Oxford Movement!

I look forward to worshipping God after this manner, once the T.A.C. is in Holy Church united. Oremus ut unum sint!