Bishop David Waller is the first Ordinary of the Personal Ordinariate of Our Lady of Walsingham to be consecrated a bishop, marking a historic moment in the life of the body.
First led by former Anglican bishop Mgr Keith Newton, the Ordinariate was initially not headed by a bishop, since Mgr Newton is married and therefore cannot receive episcopal orders. When Mgr Newton resigned in 2024, the then Fr David Waller, who was serving as Vicar General of the Ordinariate, was appointed as Ordinary, the first Ordinariate priest to hold the position. As he was celibate, Fr Waller was able to be consecrated bishop. He received episcopal ordination from Cardinal Víctor Manuel Fernández on 22 June 2024.
As a former Anglican priest, Bishop Waller had served in Anglican parishes across Surrey and London before being received into the Catholic Church in April 2011. He ministered in various Ordinariate parishes before becoming Ordinary. The month after his ordination to the episcopate, he ordained four men, including a former Anglican bishop.
Now Bishop Waller carries the responsibility of shepherding a community that embodies the richness of the Anglican patrimony within full communion with Rome. In this exclusive interview, Bishop Waller speaks about his journey of faith from Anglican ministry into the Catholic priesthood, and the unique mission of the Ordinariate in today’s Church.
He addresses the challenges and opportunities facing Catholics in Britain, the importance of fostering unity while celebrating diversity of tradition, and the enduring call to evangelisation in a secular age.
CH: Pope Benedict XVI’s 2009 apostolic constitutionThe Personal Ordinariate of Our Lady of Walsingham finds its origins in Anglicanorum coetibus, Pope Benedict XVI’s apostolic constitution which allows for the creation of personal ordinariates, a structure juridically equivalent to a diocese that enables Anglicans or Methodists to be in full communion with the Catholic Church while retaining elements of their liturgical and spiritual patrimony. established the Personal Ordinariate of Our Lady of Walsingham as a unique structure for Anglicans entering full communion with the Catholic Church. As its first bishop, how did the vision of preserving Anglican patrimony—liturgical, spiritual, and pastoral—shape the Ordinariate’s early development, and what specific elements of this patrimony have proven most vital in fostering unity with Rome while maintaining a distinct identity?
DW: It has been a “work in progress”. At first, life was very busy gathering together those who wished to be pioneers—leaving behind security and familiarity and, in the case of the clergy, walking away from housing, stipends, and guaranteed pensions. The early years were full of uncertainties and yet marked by joyful trust in the Lord.
Once settled as a full but distinct part of the Catholic Church, it was possible and rewarding to reflect more deeply on the Anglican patrimony. The fundamental point here, which Pope Benedict was so quick to see, was that whilst we were Anglicans, there was much in that context which had taught, nurtured, and expressed the Catholic faith.
There were slightly different approaches to many things: the relationship between priests and people, and indeed between bishops and people. Also the liturgical style, particularly after 500 years of vernacular worship.
The content of the patrimony is very rich, but far more important is the underlying principle: the Ordinariate is an example of ecumenism, and therefore its treasures must be respected and valued as a gift to the whole Church, while at the same time receiving the full treasures of the Catholic Church.
CH: Your transition from an Anglican priest to a Catholic priest in 2011, and later bishop, was a significant step. Could you share the intellectual, spiritual, and emotional factors that led you to embrace Catholicism, particularly in light of the theological tensions you may have encountered, such as differences over authority or sacramental theology? Was there a defining moment that solidified your decision?
DW: It is important to understand the context in which I grew up and learned the faith. I was taught the faith in its fullness, even as an Anglican child, and that included being very much aware of the scandal of disunity, in particular the need for unity with the See of Peter.
In the 1970s the Anglican–Roman Catholic commission did important work on areas where there were doctrinal differences between Anglicans and Catholics. To be precise, these were areas where Catholics had clear doctrine and Anglicans differed amongst themselves. For many of us, it was possible to remain Anglicans only because the process of corporate reunion seemed to be moving forward. For various reasons that process stalled, and it became clear that the Anglican Communion was moving further away from the Catholic faith.
The defining moment, to which you allude, was the issuing of Anglicanorum coetibus. This meant that the Catholic Church was now prepared to talk not just to other denominations, but to groups within those denominations. For those of us who believed the faith as set forth in the Catechism, it was possible to journey corporately into full communion.
CH: The Ordinariate has been described as a “bridge” between Anglicanism and Catholicism, embodying a form of realised ecumenism. How do you navigate the challenge of maintaining fidelity to Catholic doctrine while honouring the Anglican traditions that members bring?
DW: Sometimes people ask me to justify the Ordinariate; I always respond that it is not for me to do so, because I didn’t create it – it was created by the Catholic Church.
That is very important: the Ordinariate is totally Catholic. As Cardinal Fernández put it so beautifully at my consecration, the Ordinariate is one of many faces which make up the fullness of the Catholic Church. We saw this very clearly at the recent We Believe festival: the Ordinariate was not there as a guest but precisely because it is a full part of the Church, fully committed to working together in evangelisation and common witness while at the same time using tools and styles rooted in the Anglican patrimony.
At the festival it was very moving to celebrate Anglican Evensong and to be joined by many Catholic religious who, by attending that liturgy, simultaneously fulfilled their obligation to pray the Divine Office.
CH: You have previously noted Pope Leo XIV’s Augustinian theological framework and his ability to synthesise the pastoral approach of Pope Francis with the doctrinal clarity of Pope Benedict XVI. How do you see his emphasis on grace, human dignity, and justice influencing the Ordinariate’s mission, particularly in addressing contemporary moral and social issues within Great Britain’s increasingly secular culture?
DW: It is necessary to put aside the strange polarities, often portrayed in the media, whereby doctrinal clarity and the pastoral approach are somehow seen as being at variance with each other.
The synthesis is already there; in that sense there is nothing for Pope Leo to construct. Rather, in the context of a Church where many people prefer polarities and often a “pick and mix” approach, Pope Leo will need to recall us to the glorious whole. Members of the Ordinariate should have no difficulty here: both the clear doctrine of the Church and the social and pastoral nature of her mission are clearly set forth in the Catechism, which forms the doctrinal basis on which we were established.
Similarly, in Newman we recognise a man soon to be declared a Doctor of the Church, who was also a pastor to the poor.. We see the academic rigour of the Tractarians bearing fruit in the labours of the Ritualist slum priests.
CH: The Ordinariate’s structure allows former Anglicans to retain elements of their tradition while accepting the fullness of Catholic teaching. How do you address critics who argue that this accommodation risks diluting Catholic identity on disciplines like clerical celibacy?
DW: I would explain that none of this is particularly new, and that the provision for married Anglican clergy to become Catholic priests precedes the Ordinariates by decades – in England since the 1990s. It has been an act of generosity by recent popes to allow married non-Catholic clergy to be ordained as Catholic priests. Each case is dealt with individually and requires the personal approval of the Pope. It applies only for the duration of the current marriage; a widower cannot remarry. Those priests are a great blessing to the Church. This is a gift of the Pope, and it would be an act of arrogance for a critic to challenge it or for me to defend it.
CH: Your appointment as the first bishop of the Personal Ordinariate of Our Lady of Walsingham in 2024 was a historic moment. How do you interpret Rome’s decision to elevate the Ordinariate to an episcopal structure, and what does this signify about the Holy See’s long-term vision for the Ordinariate’s role in the universal Church?
DW: In one sense, the Ordinariate has always been an episcopal structure; the truly remarkable thing is that those episcopal structures were allowed to be led by priests who were not bishops. It was an amazing act of generosity, because it meant that across the three Ordinariates the first Ordinaries were former Anglican bishops. This made the journey clearly ecclesial, and ensured that a “bishop” who had led the way could also be the chief pastor of the Ordinariate in its early years.
Now the needs are different, and all three Ordinariates are led by bishops, although I am the first bishop to be appointed from among the Ordinariates’ own priests. What is significant is the remarkable interest the Holy See took in making my appointment. They are keen to emphasise that we are a Particular Church – the equivalent of a diocese, not an Order or a Prelature. I am the Bishop of the Ordinariate, not a titular bishop who happens to be the Ordinary. This is a commitment to the permanent nature of the Ordinariate and thus a sign of the Church’s commitment to ecumenism.
CH: The Catholic doctrine of transubstantiation is a point of divergence from some Anglican perspectives on the Eucharist. How do you guide former Anglicans in the Ordinariate to embrace this teaching, particularly those who may have held a more symbolic or receptionist view?
DW: You can’t do it that way round. The Ordinariate is Catholic, and that faith needs to be embraced in its fullness. If a person has difficulty accepting the Church’s teaching on the Eucharist, that difficulty arises from a difficulty in accepting the authority of the Magisterium. Those evangelicals who have entered the Catholic Church through the Ordinariate have, as part of their journey, come to understand the importance of ecclesiology: that the Church is not just an administrative body but the receiver and custodian of divine revelation. She receives the fullness of truth and declares doctrine. Once this is established, the individual believes what the Church teaches.
CH: Given your Anglican background and the Ordinariate’s roots, how do you approach ecumenical dialogue with the Church of England, especially on contentious issues like women’s ordination, same-sex blessings, or the validity of Anglican orders?
DW: One has to be realistic here. Ecumenism means different things: for Catholics it is about full, visible unity in communion with Peter; for many others, it is mutual collaboration and an agreement to differ doctrinally while sharing in communion. I try to keep relationships warm while making it known that I am here for those who struggle with doctrinal divergence in their present ecclesial abodes. It is important to provide a listening ear and to answer questions, in the hope that people will find their home in the Catholic Church, but entrusting that to the Holy Spirit.
CH: As a former Anglican priest now leading a Catholic Ordinariate, what is your perspective on the selection process for the next Archbishop of Canterbury, particularly regarding the theological and cultural challenges the appointee will face in a divided Anglican Communion? Do you believe the Ordinariate’s existence influences the Church of England’s considerations in choosing a leader who might address issues like ecumenism or doctrinal disputes?
DW: I think it is an almost impossible task, because the very structure and complexities of the Anglican Communion do not lend themselves to the role. In past times there was a certain unity in Anglicanism insofar as it was colonial – the Church of England throughout the Empire, with bishops appointed by the Crown. There were notable exceptions such as the United States and Scotland. I am not defending colonialism, but as a structure it worked. An empire is one thing; a commonwealth is quite different.
The Church of England abroad is quite different from a communion of autonomous provinces. There is no central authority. The deep divisions within the Anglican Communion, and within the Church of England itself, are irreconcilable. There are attempts to embrace diversity and agree to differ, but that arrangement is fragile, because people believe that their position is the true one and therefore that others are wrong.
I don’t think the Ordinariate can do much to help, because the problems lie in the nature of Anglicanism. Rather, we can perhaps provide a beacon of hope for those who are coming to see that the difficulties in Anglicanism are not ultimately about particular issues, but about ecclesiology – and that within the Ordinariate it is possible to keep the Catholic faith while retaining something of the Anglican patrimony.
CH: The Personal Ordinariate of Our Lady of Walsingham relies on financial support to sustain its parishes, clergy, and evangelisation efforts. Have funding challenges, such as limited resources or reliance on donations, posed significant obstacles to the Ordinariate’s growth and mission, and how have you addressed these issues as its first bishop?
DW: Finances are always a challenge, but we are still here and we are growing. We were not able to bring anything with us and had to start from scratch. Someone once said it was like building an aeroplane while it was in flight.
We had a one-off grant from the Bishops’ Conference, but otherwise we are totally dependent on the giving of our members. Many of our priests also run diocesan parishes or work in chaplaincies, which helps with stipends and housing. We actually own only one church and three houses, so we are travelling light. We have also received some generous legacies, sometimes from people we had never heard of. But we now need to do some very serious fundraising for two key matters.
First, we have a growing number of vocations, both to the priesthood and to the permanent diaconate. This year we will have two men training for the diaconate and five men in priestly formation – three of whom are not former Anglican clergy but Ordinariate laymen undertaking the full seminary programme. This is wonderful, but it is going to cost a great deal of money. God has never let us down yet, and I trust he will provide.
Second, we must prepare to support our priests when they are no longer able to offer active service. We already have a million pounds invested, but that will not go far when we need to support and house retired priests. We really need considerably greater investments so that sufficient income will be generated to provide adequately for our sick and retired clergy. We trust in God and will be planning a fundraising initiative.
