More Episcopalian Heresies.
I guess this is a good thing. It's got to be better than "divine feminine womb water Goddess-worshipping" rituals.
On the other hand, I was driving past St. James Episcopal church on the corner of Dakota and Cedar. As I went past it I saw a sign out front with the classic Catholic image of
Our Lady of Guadalupe. Did I mention that this was in front of an
Episcopal church?
It appears that there is something called the
"Guadalupe Chapel" operated by an Episcopalian pastor. It also appears that there is some kind of Hispanic outreach program that
repackages Episcopalianism into Catholic symbols and sacramentality:
Calori offered a strategy of reaching out to disgruntled Catholics. “Sacraments are extremely important. There is an extended family through a system of godparents. They take it very seriously. The compadres and comadres are the second parents to a child. The entire dynamic changes in the spiritual and emotional relationship between the family and the godparents. And there are other celebrations. In the Anglican tradition, children receive communion from the day of their baptism. Spanish-Latinos need the solemnization of this sacrament, so we have preparation. We have special confirmation and marriage preparation and there are godparents for all of these sacraments.”
Calori described the traditional clothing and days used for first Holy Communion (she called it “Solemn Communion”) and handed out a flyer with other special days that are part of Hispanic Catholic culture. She then described each event in detail, including Quinceañera, El Día de los Muertos, Las Posadas, the feast of the Epiphany, La Fiesta de la Candelaria, and the feast of Our Lady of Guadalupe. Calori explained that the Our Lady of Guadalupe was important to Hispanics because, “It is the biggest day, because it is the manifestation of the Divine to the oppressed, indigenous peoples of Mexico. The first time that the Divine expresses and shows Himself to an indigenous person. For the first time, after hundreds of years of persecution and oppression by the Spaniards. And if you look at a picture of Our Lady of Guadalupe, she LOOKS...LIKE...THEM.” (Calori seems to have forgotten that Cortez arrived in Mexico City in 1519 and Juan Diego received the apparitions of Our Lady of Guadalupe in 1531—a time span of 12 years).
Calori suggested blessing religious objects for Mexicans and adding saints’ statues and images, especially the image of Our Lady of Guadalupe, to their churches. She said that another way to gain the trust of the Hispanic community is to join them in their struggle against oppression.
Because we know that Protestants are all about "images and statues."
And "Spanish-Latinos" need the "solemnization of the sacrament of communion?" Perhaps because they take the implications of the "real presence" very, very seriously? Like Roman Catholicism teaches, perhaps?
In 2003 former Lutheran pastor, and current Catholic priest, Richard John Neuhaus
commented on a Chicago Sun Times article entitled "Are Lutherans Pretending to be Catholic in order to Lure Catholics. Lutherans were doing something similar. Neuhaus wrote:
But there are interesting questions raised. “Lure” may not be the right word, but there is something sly about trading in mistaken identities. Of course, Lutheran and Episcopal parishes could put their denominational identity front and center, offering themselves as a way of being catholic without really being what almost everybody means by being Catholic. But it is somewhat demeaning to present oneself as a substitute for the Real Thing. I am sympathetic to the Catholic priests who are critical of non-Catholics presenting themselves as Catholics. At the same time, it is good for priests to know how much some Protestants do share with Catholics. The question posed in Chicago and elsewhere is but one of many vexing ambiguities in being a lower-case catholic.
OK, fine, ecumenical hands across the water and all that. However, a question: what is the position of the ECUSA on the reality of the apparition of the Blessed Virgin Mary to Juan Diego?
How about the Communion of Saints? Can Saints, like the BVM, intercede for us and can we pray for their intercession?
Because it seems that if you believe that Our Lady of Guadalupe really appeared to Juan Diego, that sure implies that they do and we can.
Is that a teaching of the Anglican Communion? (It might be; I just don't know.)
I think that we need a Catholic outreach to Episcopalians. Perhaps they have some symbols that would make them comfortable in transitioning to Rome, except we wouldn't mention that part about "Rome." Maybe we could decorate small chapels in and around country clubs with some Episcopalian-specific symbology to lure, er, attract them to Catholic Mass, though I am somewhat at a loss to think what those symbols might be.
Pictures of Queen Elizabeth? Of the Beetles? Images of salad forks? An absence of crab grass in the lawn?
This may be tougher than it looks.
Update: This site says that intercession of Mary is not sought by Episcopalians. This is consistent with the
39 Articles which provide:
XXII. Of Purgatory.
The Romish Doctrine concerning Purgatory, Pardons, Worshipping and Adoration, as well of Images as of Relics, and also Invocation of Saints, is a fond thing, vainly invented, and grounded upon no warranty of Scripture, but rather repugnant to the Word of God.
The thinking behind that language is difficult to square with the Spanish-Latino outreach program's policy of using the image of Our Lady of Guadalupe.
I understand that the
39 Articles are something of a historical relic, certainly with respect to their phrasing. But I think that they do generally reflect current Anglican/Episcopalian doctrine.
OK, how do Episcopalians justify using "images" and "Invocations of Saints," such as the image of Our Lady of Guadalupe?