Regarding an OCSP priest's being shared between an Ordinariate congregation and a diocesan parish, I agree there are challenges of the "serving two masters" variety. Either he will love the one and hate the other, or vice versa, as they say. Of the current 42 congregations, nine are headed by OCSP priests who also have diocesan responsibilites. Another four are led by men who also teach in local Catholic schools , and one man has all three jobs. Five have diocesan priests who say mass for the Ordinariate congregation (I am including in this number the dozen or so members of St Gregory the Great, Stoneham who are now attending St Athanasius, Chestnut Hill). Generally there is also a lay leader of these congregations.We're back to the question of "a worship community that does not have a natural, ready-made market". I think one of the biggest assumptions behind the Anglican ecumenism movement spearheaded by Cardinal Law was the idea that, once US Anglicanism become really, really Protestant by revising its prayer book and ordaining women priests, a significant number would see the errors and reunite with Rome.None of these are growing groups, with the possible exception of St Margaret's, Katy, where Fr Sellers is assisted by Fr Blick, the school chaplain, and Deacon Evan Simington. Annunciation, Ottawa also has an assistant priest, and while perhaps not growing is at least holding its own, and Fr Scheiblhofer has not fully retired from St Barnabas, Omaha where Fr Catania is a part-time pastoral assistant. But the others betray signs of stagnation or worse: an infrequently/never updated web/Facebook page (or no web presence at all, like St Gilbert, Ingram) and/or no activities beyond Sunday mass.
St George, Republic, which Mr Schaetzel pretty much kept going single-handed before Fr Seraiah arrived, is an exception to this pattern. St Alban's also seems to have active lay leadership. I think that a small group of Ordinariate congregants is bound to come low on the list of priorities of a man with one or two (paying) jobs and a family, and this is a problem for a worship community that does not have a natural, ready-made market. Getting a congregation to critical mass is a demanding job which requires energy, commitment, and imagination.
This ignored a problem that Michael Voris in particular has stressed about Protestantism: the major Anglican denominations dropped their opposition to contraception, as I understand it, in the 1930s. By the time James Pike became a TEC bishop, divorce-and-remarriage was a big deal only for clergy, and Catholics with irregular marriage situations routinely became Episcopalian. More recently, even if some Anglicans don't like the idea of bishops in openly same-sex relationships, pretty much anything else applies even for clergy.
Regarding Freemasonry, I heard a dissenting view on this subject from a good friend at St Mary of the Angels, and I certainly agree that Masons can be fine folks and intend to be so -- the issue is Rome's doctrinal opposition. (Divorced and remarried people can be fine folks, too, for that matter.) But the fact is that there's no opposition to Freemasonry among Anglicans -- I believe Bp Marsh of the ACA is a Mason, for instance. Rome's opposition to Freemasonry was a sticking point in St Aidan's Des Moines's reversal on the OCSP.
The issue is simply that Anglicans are Protestants, and the issues that separate them from Rome go deeper than prayer books or women priests. I think this was a major miscalculation in drafting both the Pastoral Provision and Anglicanorum coetibus. Contraception, divorce-and-remarriage, and Freemasonry also feed the continued division that means the OCSP is "a worship community that does not have a natural, ready-made market". Liturgy alone will not bring people to Rome.
