St Luke, Washington, DC. This started with 68 members received or reconciled in October 2011, with ten others in preparation. So not far to go to the necessary 100.So it appears that of the full parishes, none has been registering exceptional growth, while other than the top three or four, the rest continue to hover around the minimum number that qualified them for elevation to parish status.St John the Baptist, Bridgeport. The amalgamation of two groups: Fr Ousley's community of 25 and David Moyer's group of about 35. They were able to buy a church in fairly short order and became a parish later the same year.
St Barnabas, Omaha. About 50 people were received in 2013. The community had a church and a rectory, and was able to support a full-time priest even before becoming a parish thanks to a substantial legacy which is also enabling them to make significant renovations.
Mt Calvary, Baltimore. Also an endowed parish with its own building and a full-time pastor even before it became a parish. I think about 40 people entered or were reconciled, initially.
None has repeated the OLA scenario, of 10 adults in rented facilities growing to 40 families in four years, building a church, etc.
St John Vianney, Cleburne is on this track; more slowly, however, and from a larger base. The current Parochial Administrator of St John Vianney, Fr Stainbrook, is a celibate man of private means who owns a house. He does on-call visitation at local hospitals but is otherwise able to devote his attention to the group. The group was started by Fr Chuck Hough III with ten adult members, but if Fr Duncan, its second PA and the man who closed St Anselm, Greenville, had remained in charge it would not be holding volunteer days to clear the building site it has acquired. This probably explains why it is growing and progressing towards building a church.
As I have mentioned, Fr Phillips seemed able to work several diocesan jobs to pay the bills while building up the Our Lady of the Atonement community, but I would imagine that for a more typical man with a diocesan/school assignment and a family, the Ordinariate community would come a distant third. The retirees may have more time, but probably less energy. So the little groups limp along until the priest whose ordination they justified gets a better gig or retires again.
And as new Potemkin groups form, others disappear, with Bp Lopes apparently having to spend some significant portion of his time tending to those that have lost their leadership and defending their existence against skeptical diocesan bishops.
In light of the much bigger continuing challenges facing the Church, I'm wondering if this is a good use of CDF resources overall. As I've said, it's hard to avoid thinking that much of the effort in the OCSP is devoted to creating a favorable picture, not even of Anglicanorum coetibus to an audience of Anglicans, but of Bp Lopes to a small audience in Rome.
