The Catholic Anglican
Essays, homilies, and reflections by Father Matthew Dallman. These are offered here as creative inspiration, teaching and devout experimentation for the faithful Remnant, for parish catechists, and for Bishops, Priests, and Deacons who embrace Anglican patrimony, also known as the English School of Catholic spirituality.
Belief Enshrined in Worship: the Catholicity of Anglican Tradition
It is safe to regard Anglican patrimony as one of several Catholic traditions because its ordered life is thoroughly liturgical and profoundly corresponds to the New Testament, and hence Catholic, paradigm of corporate life described in Acts 2:42.
On Anglican Patrimony and the English School of Catholic Spirituality
What is Anglican patrimony? It is the name used latterly to refer to that infectious ferment of Christian activity and culture alive through various phases in the British and English lands, as well as its ecclesial heirs.
On “Anglican Ethos”
What it is about Anglican patrimony that gives it distinctiveness? Father Thomas Fraser, the now-retired rector at Saint Paul’s, Riverside (near Chicago) for 42 years, provides two lectures that address the nature and characteristics of “Anglican ethos” in an accessible catechetical presentation.
“Catholic and Anglican:
The Motif, Model, and Operations
of Martin Thornton’s Theology”
Father Matthew Dallman’s master’s thesis for Nashotah House, completed in May 2015. Here, for the first time, is a comprehensive description of how Martin Thornton’s theology works.
Martin Thornton’s Ressourcement Map for Anglican Patrimony
Martin Thornton, the preeminent theologian of Catholic Anglican ressourcement, traced our lineage of the “most profound resources” that inform, and can serve to renew, Prayer Book spirituality, and hence the potency and aliveness of the Anglican patrimony.
Martin Thornton’s Ressourcement Syllabus
Martin Thornton developed a syllabus for parish priests and all students of the English School of Catholic spirituality. This syllabus emphasizes the “speculative-affective synthesis,” or balance between doctrine and love, that is at the heart of any renewal of Catholic reality in Anglican parish life.
The Grace of Pentecost: The Christian Framework of Regula
The grace of Pentecost as the consummation in of corporate prayer in spontaneous joy.
The Prayer Book as Regula:
Liturgical, Sacramental, Catholic Spiritual Life
Since A.D. 1549, the dominant liturgical book for English Christians, and those in that tradition, has been The Book of Common Prayer. Although in the 21st century we see a wide variety of international versions of the Prayer Book, what has held constant throughout is its fundamental ascetical principles and purpose. That is to say, it is a seasoned system for liturgical spirituality. In this slideshow, that liturgical spirituality is described within its historical context to properly answer the question, “What is the Prayer Book for?”
A Prologue Office of Praise: Antelogium Laudis
The Prologue Office of Praise—in the tradition of the “little hours” from monastic tradition—is a short office intended to provide a summary of the the mighty acts of salvation history that recapitulate in the Person of Jesus Christ.
The Case for a Prologue Office of Praise
What the Prologue Office of Praise seeks to do is make Catholic theology unmistakably evident within its text and enacted in its performance. Its invariable, fixed, and unchanging form seeks to revivify the entirety of the scheme of daily Offices. It is intended to support the underlying, and original, purpose of the Office: Marian awe in the face of radical otherness.
“Spiritual But Not Religious” as Seed of Evangelization
What if, for even a minority, “Spiritual but Not Religious” expresses thoughtfulness, a grasping of something truly significant? What if the statement actually issues from a sensibility that can only find a proper home in Catholic Christianity? … “Not religious” might seem to be an immediate disqualifier, but maybe it is not. Christ said, “I am the way, and the truth, and the life; no one comes to the Father but by me” (John 14:6). Hence Alexander Schmemann calls Christ’s incarnation the “end of all religion”.