Apostolicæ Curæ, Pope Leo XIII (September 15,
1896).
Compare the New Order Pontifical (1968) with the
Catholic rite for Episcopal Consecration:
[Consider the New Order Pontifical of
1968 with the logic of Pope Leo's declaration that Anglican Orders are
invalid. For the sake of clarity, we have presented only excerpts, but
the reader is invited to examine the entire Apostolic Constitution for himself
at one of the URLs given below. Pope Leo's
pronouncement is both authoritative and logically compelling. The
numbered paragraphs are from the Apostoliv Constitution; editorial comments in
brackets.]
24. In the examination of any rite for the effecting and administering of
Sacraments, distinction is rightly made between the part which is ceremonial and
that which is essential, the latter being usually called the "matter and
form". All know that the Sacraments of the New Law, as sensible and
efficient signs of invisible grace, ought both to signify the grace which they
effect, and effect the grace which they signify. Although the signification
ought to be found in the whole essential rite, that is to say, in the
"matter and form", it still pertains chiefly to the "form";
since the "matter" is the part which is not determined by itself, but
which is determined by the "form". And this appears still more clearly
in the Sacrament of Order, the "matter" of which, in so far as we have
to consider it in this case, is the imposition of hands, which, indeed, by
itself signifies nothing definite, and is equally used for several Orders and
for Confiirmation.
[ I.e. The form must consist of
words which more clearly determine the intent of using the matter of the
Sacrament.]
25. But the words which until recently were commonly held by Anglicans to
constitute the proper form of priestly ordination namely, "Receive the Holy
Ghost," certainly do not in the least definitely express the sacred Order
of Priesthood (sacerdotium) or its grace and power, wbich is chiefly the
power "of consecrating and of offering the true Body and Blood of the
Lord" (Council of Trent, Sess. XXIII, de Sacr. Ord., Canon 1) in
that sacrifice which is no "nude commemoration of the sacrifice offered on
the Cross" (Ibid, Sess XXII., de Sacrif. Missae, Canon 3).
[ The form of priestly ordination
must express the fact that that the Priesthood or its major grace (offering the
Sacrifice of the Mass) is being conferred.]
26. This form had, indeed, afterwards added to it the words "for the
office and work of a priest," etc; but this rather shows that the Anglicans
themselves perceived that the first form was defective and inadequate. But even
if this addition could give to the form its due signification, it was introduced
too late, as a century had already elapsed since the adoption of the Edwardine
Ordinal, for, as the Hierarchy had become extinct, there remained no power of
ordaining.
27. In vain has help been recently sought for the plea of the validity of
Anglican Orders from the other prayers of the same Ordinal. For, to put aside
other reasons which show this to be insufficient for the purpose in the Anglican
rite, let this argument suffice for all. From them has been deliberately removed
whatever sets forth the dignity and office of the priesthood in the Catholic
rite. That "form" consequently cannot be considered apt or sufficient
for the Sacrament which omits what it ought essentially to signify.
[ While other prayers in the rite
may mention the priesthood, they do not suffice because the rite and those who
use it no longer think of the priesthood in the Catholic sense. The
changes to the Catholic rite were deliberate, based on new doctrines, which gave
new meanings to old words.]
28. The same holds good of episcopal consecration. For to the formula,
"Receive the Holy Ghost", not only were the words "for the office
and work of a bishop", etc. added at a later period, but even these, as We
shall presently state, must be understood in a sense different to that which
they bear in the Catholic rite. Nor is anything gained by quoting the prayer of
the preface, "Almighty God", since it, in like manner, has been
stripped of the words which denote the summum sacerdotium.
[ Just as the form for the
Priesthood must express the reception of priestly power, the form for the
Episcopate must express the reception of the fullness of priestly power.]
29. It is not relevant to examine here whether the episcopate be a completion
of the priesthood, or an order distinct from it; or whether, when bestowed, as
they say per saltum, on one who is not a priest, it has or has not its
effect. But the episcopate undoubtedly, by the institution of Christ, most truly
belongs to the Sacrament of Order and constitutes the sacerdotium in the
highest degree, namely, that which by the teaching of the Holy Fathers and our
liturgical customs is called the Summum sacerdotium, sacri ministerii summa.
So it comes to pass that, as the Sacrament of Order and the true sacerdotium
of Christ were utterly eliminated from the Anglican rite, and hence the sacerdotium
is in no wise conferred truly and validly in the episcopal consecration of the
same rite, for the like reason, therefore, the episcopate can in no wise be
truly and validly conferred by it, and this the more so because among the first
duties of the episcopate is that of ordaining ministers for the Holy Eucharist
and sacrifice.
[ If the concept of conferring the fullness of the
Priesthood has been removed from the rite, or if the words of the new doctrines
convey some other meaning than the Catholic meaning for the Episcopate and the
fullness of the Priesthood, then the revised rite cannot confer the Episcopate.]
30. For the full and accurate understanding of the Anglican Ordinal, besides
what We have noted as to some of its parts, there is nothing more pertinent than
to consider carefully the circumstances under which it was composed and publicly
authorised. It would be tedious to enter into details, nor is it necessary to do
so, as the history of that time is sufficiently eloquent as to the animus of the
authors of the Ordinal against the Catholic Church; as to the abettors whom they
associated with themselves from the heterodox sects; and as to the end they had
in view. Being fully cognisant of the necessary connection between faith and
worship, between "the law of believing and the law of praying", under
a pretext of returning to the primitive form, they corrupted the Liturgical
Order in many ways to suit the errors of the reformers. For this reason, in the
whole Ordinal not only is there no clear mention of the sacrifice, of
consecration, of the priesthood (sacerdotium), and of the power of
consecrating and offering sacrifice but, as We have just stated, every trace of
these things which had been in such prayers of the Catholic rite as they had not
entirely rejected, was deliberately removed and struck out.
[ Since the "reformers"
knew that people's beliefs were formed by their way of praying, they
deliberately changed the Catholic rite in order to induce erroneous beliefs in
the people. Sacrifice, consecration, and priesthood are rejected by the
new religion, and therefore eliminated from, or used in ambiguous or novel ways,
in the new rite.]
31. In this way, the native character or spirit as it is called of the
Ordinal clearly manifests itself. Hence, if, vitiated in its origin, it was
wholly insufficient to confer Orders, it was impossible that, in the course of
time, it would become sufficient, since no change had taken place. In vain those
who, from the time of Charles I, have attempted to hold some kind of sacrifice
or of priesthood, have made additions to the Ordinal. In vain also has been the
contention of that small section of the Anglican body formed in recent times
that the said Ordinal can be understood and interpreted in a sound and orthodox
sense. Such efforts, we affirm, have been, and are, made in vain, and for this
reason, that any words in the Anglican Ordinal, as it now is, which lend
themselves to ambiguity, cannot be taken in the same sense as they possess in
the Catholic rite. For once a new rite has been initiated in which, as we have
seen, the Sacrament of Order is adulterated or denied, and from which all idea
of consecration and sacrifice has been rejected, the formula, "Receive the
Holy Ghost", no longer holds good, because the Spirit is infused into the
soul with the grace of the Sacrament, and so the words "for the office and
work of a priest or bishop", and the like no longer hold good, but remain
as words without the reality which Christ instituted.
Source:
http://www.ewtn.com/library/PAPALDOC/L13CURAE.TXT
or
http://www.papalencyclicals.net/Leo13/l13curae.htm
or http://www.newadvent.org/library/docs_le13ac.htm
Apparently missing from the Vatican web site!
|
Roman Pontifical, 1893
The Prayer accompanying the laying on of hands containing the sacramental form
for episcopal consecration at the time of Pope Leo XIII
|
New Order Pontifical, 1968
The Prayer accompanying the laying on of hands containing the
sacramental form for episcopal ordination at the time of Pope Paul VI
|
| It is truly worthy and just, right and profitable unto salvation that
we should at all times and in all places give thanks unto Thee, O
holy Lord, Father Almighty, Eternal God, honor of all dignities
which serve unto Thy glory in sacred orders. To Thee O God,
who, in the secret communings of familiar intercourse, giving
instruction unto Moses Thy servant, concerning, among other
branches of divine worship, the nature of sacerdotal vesture,
didst order that Aaron, Thy chosen one, should be clad in mystic
robes during the sacred functions, so that succeeding generations
might be enlightened by the examples of their predecessors, lest
the knowledge derived from Thy instruction should be wanting in
any age. Since, indeed, with the ancients, the very appearance of
symbols would obtain reverence, and with us there would be the
experience of the things themselves more certain that the
mysteries of figures. For the adornment of our minds fulfils what
was expressed by the outward vesture of that ancient priesthood,
and now brightness of souls rather than splendor of raiment
commends the pontifical glory unto us. Because even those things
which then were sightly unto the eyes of the flesh, demanded
rather that the eyes of the spirit should understand the things they
signified. And therefore we beseech Thee, O Lord, give
bountifully this grace to this Thy servant, whom Thou hast chosen
to the ministry of the supreme priesthood, so that what things
soever those vestments signify by the refulgence of gold, the
splendor of jewels, and the variety of diversified works, these
may shine forth in his character and his actions. Fill up in Thy
priest the perfection of Thy ministry and sanctify with the dew of
Thy heavenly ointment this Thy servant decked out with the
ornaments of all beauty.
|
Vere dignum et justum est, aequum et salutare, nos tibi semper, et ubique
gratias agere, Domine sancte, Pater omnipotens, aeterne Deus, honor omnium
dignitatum, quae gloriae tuae sacris famulantur ordinibus. Deus, qui
Moysen famulum tuum secreti familiaris affatu, inter caetera coelestis documenta
culturae, de habitu quoque indumenti sacerdotalis instituens, electum Aaron
mystico amictu vestiri inter sacra jussisti, ut intelligentiae sensum de
exemplis priorum caperet secutura posteritas, ne eruditio doctrinae tuae ulli
deesset aetati. Cum et apud veteres reverentiam ipsa significationum
species obtineret, et apud nos certiora essent experimenta rerum, quam aenigmata
figurarum. Illius namque Sacerdotii anterioris habitus, nostrae mentis
ornatus est, et Pontificalem gloriam non jam nobis honor commendat vestium, sed
splendor animarum. Quia et illa, quae tunc carnalibus blandiebantur
obtutibus, ea potius, quae in ipsis erant, intelligenda poscebant. Et
idcirco huic famulo tuo, quem ad Sacerdotii ministerum elegisti, hanc, quaesumus,
Domine, gratiam largiaris, ut quidquid illa velamina in fulgore auri, in nitore
gemmarum, et in multimodi operis varietate signabant, hoc in ejus moribus
actibusque clarescat. Comple in Sacerdote tuo ministerii tui summam, et
ornamentis totius glorificationis instructum, coelestis unguenti rore sanctifica.
|
God the Father of our
Lord Jesus Christ, Father of mercies and God of all consolation, you dwell
in heaven, yet look with compassion on all that is humble. You know
all things before they come to be; by your gracious word you have
established the plan of your Church. From the beginning you chose
the descendants of Abraham to be your holy nation. You established
rulers and priests, and did not leave your sanctuary without ministers to
serve you. From the creation of the world you have been pleased to
be glorified by those whom you have chosen. So now pour out upon this chosen one the power that is from you, the
governing Spirit whom you gave to your beloved Son, Jesus Christ, the
Spirit given by him to his holy apostles, who founded the Church in every
place to be your temple for the unceasing glory and praise of your name.
Father, you know all hearts. You have chosen your servant for the
office of bishop. May he be a shepherd to your holy flock, and a
high priest blameless in your sight, ministering to you night and day; may
he always gain the blessing of your favor and offer the gifts of your holy
Church. Through the Spirit who gives the grace of high priesthood
grant him the power to forgive sins as you have commanded, to assign
ministries as you have decreed, and to loose every bond by the authority
which you gave to your apostles. May he be pleasing to you by his
gentleness and purity of heart, presenting a fragrant offering to you,
through Jesus Christ, your Son, through whom glory and power and honor are
yours with the Holy Spirit in your holy Church, now and for ever. R.
Amen.
Source:
whiterobedmonks
or
fathermorris.net |
Deus et Pater Domini nostri Iesu Christi, Pater misericordiarum et Deus
totius consolationis, qui in excelsis habitas et humilia respicis, qui
cognoscis omnia antequam nascantur, tu qui dedisti in Ecclesia tua normas
per verbum gratiae tuae, qui praedestinasti ex principio genus iustorum ab
Abraham, qui constituisti principes et sacerdotes, et sanctuarium tuum
sine ministerio non dereliquisti, cui ab initio mundi placuit in his quos
eligisti glorificari: Et nunc effunde super hunc electum eam
virtutem, quae a te est, Spiritum principalem, quem dedisti dilecto Filio
tuo Iesu Christo, quem ipse donavit sanctis Apostolis, qui constituerunt
Ecclesiam per singula loca ut sanctuarium tuum, in gloriam et laudem
indeficientem nominis tui. Da, cordium cognitor Pater, huic
servo tuo, quem elegisti ad Episcopatum, ut pascat gregem sanctum tuum, et
summum sacerdotium tibi exhibeat sine reprehensione, serviens tibi nocte
et die, ut incessanter vultum tuum propitium reddat et offerat dona
sanctae Ecclesiae tuae; da ut virtute Spiritus summi sacerdotii habeat
potestatem dimittendi peccata secundum mandatum suum; ut distribuat munera
secundum praeceptum tuum et solvat omne vinculum secundum potestatem quam
dedisti Apostolis; placeat tibi in mansuetudine et mundo corde, offerens
tibi odorem suavitatis, per Filium tuum Iesum Christum, per quem tibi
gloria et potentia et honor, cum Spiritu Sancto in sancta Ecclesia et nunc
et in saecula saeculorum.
www.angelfire.com
|
Prior to 1947, it was unclear as to exactly what part of the
prayer of episcopal consecration constituted the essential form of the
Sacrament. This was defined "for the future" in Sacramentum ordinis
of Pope
Pius XII, and re-defined in Pontificalis Romani of Pope Paul
VI. The words appointed by Pope Pius and Pope Paul are underlined in the
prayers above.
|
Pope Pius XII, 1947
|
Pope Paul VI, 1968
|
|
"Finally
in the Episcopal Ordination or Consecration, the matter is the imposition of
hands which is done by the Bishop consecrator. The form consists of the words of
the "Preface," of which the following are essential and therefore
required for validity: |
"Finally, in the ordination of a bishop, the matter is the laying of hands
on the head of the bishop-elect by the consecrating bishops, or at least by the
principal consecrator, that is done in silence before the consecratory prayer;
the form consists in the words of the consecratory prayer, of which the
following belong to the essence and are consequently required for validity:
|
| "Comple in Sacerdote tuo ministerii tui summam, et ornamentis totius glorificationis
instructum coelestis unguenti rore santifica."
|
Et nunc effunde super hunc Electum eam
virtutem, quae
a te est, Spiritum principalem, quem dedisti dilecto Filio Tuo Iesu Christo,
quem Ipse donavit sanctis Apostolis, qui constituerunt Ecclesiam per singula
loca, ut sanctuarium tuum, in gloriam et laudem indeficientem nominis
tui. |
| "Fill up in Thy
priest the perfection of Thy ministry and sanctify with the dew of
Thy heavenly ointment this Thy servant decked out with the
ornaments of all beauty"
|
"So
now pour out upon this chosen one that power which is from you, the governing
Spirit whom you gave to your beloved Son, Jesus Christ, the Spirit given by him
to the holy apostles, who founded the Church in every place to be your temple
for the unceasing glory and praise of your name."
|
Source: Pope Pius XII,
Sacramentum Ordinis, 30 November1947
http://www.papalencyclicals.net/Pius12/
P12SACRAO.HTM
|
Source: Pope
Paul VI,
Pontificalis Romani,
18 June 1968
http://www.catholicliturgy.com/texts/pontrecognitio.txt
and
http://www.vatican.va/holy_father/paul_vi/apost_
constitutions/documents/hf_p-vi_apc_19680618_
pontificalis-romani_lt.html
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