But I think that those who hope that the religious landscape will then become simpler and easier to negotiate may be in for something of a disappointment. In the short to medium term, things will become more complex, not less. There will inevitably be those who will stay put either out of duty to their people, through force of circumstances, or sheer Anglo-Catholic bloody mindedness. Their point of reference theologically and liturgically will be the Ordinariates they will one day hope to join, whatever the provision, or refusal of provision, (not) accorded them by establishment Anglicanism. There will, of course, also be those who have nowhere to go because of continuing and sincerely held theological disagreements with Rome; theirs is the more difficult situation and they will need to look for support to the East, the rump of the Continuing Anglican groups or, swallowing hard, towards the predominantly evangelical GAFCON grouping within (at least for the time being) the Anglican Communion itself.
Those who expect that either of these groups who remain behind will simply bow to the majority in terms of women’s ordination or departures from traditional moral theology will again be in for something of a shock.
It is at that point, when that realisation sinks in, that I would expect some real American-style persecution of the credally orthodox, particularly perhaps (unless I do them a massive injustice & I really do hope I'm proved wrong) from those newly consecrated women who will have an “inclusive” point to prove and perhaps - as they may see it - the honour of their sex to uphold.
The Ordinariate itself will, despite beginning in a relatively small way, have a disproportionate influence compared to its size, not only with those who remain as “Canterbury” Anglicans, but – in conjunction with the effect of the new english translation of the Roman Missal - in terms of the “reform of the reform” within the Roman Catholic dioceses themselves. It may also act as a spur to doctrinally orthodox groups at present within other separated and increasingly heterodox ecclesial bodies to reconcile with the Holy See in a similar way. Ecumenism will take on a new form, alongside what has become the "traditional" approach of ongoing dialogue but which many fear has hit the buffers of "prophetic" theological experimentation and relativism.
I’m not a betting man and my crystal ball gazing is usually far from accurate. All this speculation may turn out to be just that - mere speculation, but it’s clear that we are in for a bumpy ride. This may not be the sixteenth century, thank God, but it will be as “interesting,” even if only in the sense of that probably apocryphal Chinese curse.