Den apostoliska konstitutionen "Anglicanorum coetibus" publicerad
Pressmeddelande 091109
Den 20 oktober 2009, tillkännagav Troskongregationens
prefekt, kardinal William Joseph Levada, ett nytt dokument som besvarar de många förfrågningar
som inkommit till den Heliga stolen av grupper anglikaner, lekmän och präster, från
olika delar av världen, som vill träda in i full och synlig gemenskap med den katolska
kyrkan.
Den apostoliska konstitutionen ”Anglicanorum coetibus”, som
publiceras idag, inför en kanonisk struktur som möjliggör en korporativ förening,
genom inrättandet av sk personlalordinarie, som möjliggör för dessa grupper att träda
in full gemenskap med den katolska kyrkan, samtidigt som de bevarar specifika delar
av deras anglikanska andliga och liturgiska kulturarv. Samtidigt har Troskongregationen
utfärdat kompletterande normer, som tjänar till ett korrekt genomförande av åtgärden.
Den apostoliska konstitutionen öppnar en ny väg för främjande av kristen
enhet, samtidigt som den erkänner legitim mångfald i de sätt på vilka vi uttrycker
vår gemensamma tro. Detta är inte ett initiativ som ursprungligen kommer från den
Heliga Stolen, utan ett generöst svar från den Helige Fadern på dessa anglikanska
gruppers berättigade önskningar. Inrättandet av denna nya struktur går i full harmoni
med engagemanget för en ekumenisk dialog, som fortsätter att vara en prioritet för
den katolska kyrkan.
Möjligheter som den apostoliska konstitutionen
ger några gifta präster i personalordinarierna, innebär inte på något sätt en förändring
i kyrkans disciplin om celibat för präster. Celibatet, som Andra Vatikankonciliet
säger, är samtidigt ett tecken på pastoral kärlek och förkunnandet av Guds rike (jfr
Katolska Kyrkans katekes, n. 1579).
Ärkebiskop Vincent Nichols, som är president i biskopskonferensen
som omfattar Wales och England, besvarar publiceringen av den apostoliska konstitutionen:
"Jag välkomnar offentliggörandet av den Apostoliska Konstitutionen och de
Kompletterande Normerna. Detta klargör nu vad som föreskrivs av den Heliga Stolen
och ger dem som har gjort förfrågningar till den Heliga Stolen, möjlighet att studera
den i detalj. Det är viktigt att komma ihåg att detta är ett svar på tidigare anglikaners,
och anglikaner från hela världen, önskmål. Det är inte en särskild bestämmelse för
England och Wales, och det är klart att mycket reflektion bör göras av alla berörda." *
* * * *
Som svar på dagens offentliggörande av den apostoliska konstitutionen
och dess kompletterande normer, sade Rt Revd Christopher Hill, biskop i Guildford
och ordförande i Church of Englands råd för kristen enhet,:
"Vi konstaterar
publiceringen av texten till den apostoliska konstitutionen och dess kompletterande
normer idag. Nu får de som har begärt, och i detta skede känner sig sporrade, att
söka full gemenskap med den romersk-katolska kyrkan, studera den apostoliska konstitutionen
noga under den närmaste framtiden och att överväga sina alternativ.
Vatikanen
svarar på vissa individers och gruppers i hela världen, önskmål, avleder oss inte
från, vare sig att fortsatta Church of Englands uppdrag att i sina församlingar och
stift hela landet, eller sitt bestående engagemang att söka enhet med alla kyrkor,
inklusive den romersk-katolska kyrkan. "
Jesuitfader Gianfranco Ghirlanda
förklarar den apostoliska konstitutionen (eng.): THE SIGNIFICANCE OF THE APOSTOLIC
CONSTITUTION
ANGLICANORUM COETIBUS
Fr.
Gianfranco Ghirlanda, S.J.
Rector of the Pontifical Gregorian University
The
Apostolic Constitution Anglicanorum Coetibus of November 4th 2009,
provides the essential norms which will govern the erection and the life of Personal
Ordinariates for those Anglican faithful who wish to enter, either corporately or
individually, into full communion with the Catholic Church. In this way, as it says
in the Introduction, the Holy Father Benedict XVI –Supreme Pastor of the Church
and, by mandate of Christ, guarantor of the unity of the episcopate and of the universal
communion of all the Churches – has shown his fatherly care for those Anglican faithful
(lay, clerics and members of Institutes of Consecrated life and of Societies of Apostolic
Life) who have repeatedly petitioned the Holy See to be received into full Catholic
Communion.
The Introduction to the Apostolic Constitution lays
out the ratio legis of the provision emphasising a number of things which it
might be useful to point out:
The Church, which in its unity
and diversity is modelled on the Most Holy Trinity, was instituted as “a sacrament
– a sign and instrument, that is, of communion with God and of unity among all people”(Lumen gentium, 1). For this reason every division among the baptized wounds
that which the Church is and that for which the Church exists, and constitutes, therefore,
a scandal in that it contradicts the prayer of Jesus before his passion and death
(cf. John 17:20-21).
Ecclesial communion, established by the Holy Spirit who
is the principle of unity in the Church, is, by analogy with the mystery of the Incarnate
Word, at the same time both invisible (spiritual) and visible (hierarchically organized).
The communion among the baptized, therefore, if it is to be full communion, must be
“visibly manifested in the bonds of the profession of the faith in its entirety, of
the celebration of all of the sacraments instituted by Christ, and of the governance
of the College of Bishops united with its head, the Roman Pontiff”.
Although
the one Church of Christ subsists in the Catholic Church governed by the Successor
of Peter and the Bishops in union with him, there are also elements of sanctification
and of truth to be found outside her visible confines, in the Churches and Christian
Communities separated from her, which, because these elements are gifts properly belonging
to the Church of Christ, are forces impelling towards Catholic unity.
Those
Anglican faithful who, under the promptings of the Holy Spirit, have asked to enter
into full communion with the Catholic Church have been moved towards unity by those
elements of the Church of Christ which have always been present in their personal
and communal lives as Christians.
For this reason, the promulgation
of the Apostolic Constitution Anglicanorum coetibus by the Holy Father, together
with what will follow from this, indicate in a particular way the movement of the
Holy Spirit.
The juridical means by the which the Holy Father has
decided to receive these Anglicans into full Catholic communion is the erection of
Personal Ordinariates (I § 1).
The competence of erection has been
given to the Congregation for the Doctrine of the Faith. The reason for this is that
during the long process which has finally borne fruit in this Apostolic Constitution
many doctrinal questions have had to be addressed, and such questions will continue
to arise as the time comes for the erection of particular Ordinariates and for the
incorporation of groups of Anglican faithful into full Catholic communion through
the Ordinariates. In any case, as specific issues emerge, each Ordinariate will be
subject not just to the Congregation for the Doctrine of the Faith but also to the
other Dicasteries of the Roman Curia according to their competences (Ap. Cons. II).
For example: for associations of the Faithful, the Pontifical Council for the Laity
will have competence; for the formation and life of priests, the Congregation for
the Clergy; for the various forms of consecrated life, the Congregation for Institutes
of Consecrated Life and Societies of Apostolic Life, etc. For the visit ad limina
Apostolorum, which the Ordinary is obliged to make every five years, the Apostolic
Constitution specifically mentions that the Ordinary must consult not only with the
Congregation for the Doctrine of the Faith but also with the Congregation for Bishops
and the Congregation for the Evangelization of Peoples (Ap. Cons. XI).
The
possibility for the erection of Personal Ordinariates for Anglicans entering into
full communion with the Catholic Church which is envisioned in the Apostolic Constitution
Anglicanorum Coetibus does not create a new structure within the current canonical
norms, but rather, uses the structure of Personal Ordinariates, originally created
for the pastoral care of members of the armed forces, in the Apostolic Constitution
of John Paul II Spirituali militum cura of April 21, 1986. Notwithstanding
the similarities between these two types of Personal Ordinariates, it is clear that
given their different purposes, one for the Military and the other for those coming
from Anglicanism, there are also significant differences between them. What we are
dealing with are structures created by the Church in order to deal with specific situations
which arise from the needs of the faithful, and which are, by definition, exceptional.
The pastoral concern of the Church and the flexibility of her canonical norms permit
the creation of juridical structures which are specifically adapted to the spiritual
good of the faithful, while not contradicting the foundational principles of Catholic
ecclesiology.
Just as the Military Ordinariates were not envisioned
in the Code of Canon Law, so also Personal Ordinariates for Anglicans entering into
full communion with the Catholic Church were not specifically foreseen. However, just
as the Military Ordinariates are described in the Apostolic Constitution Spirituali
militum cura as specific ecclesiastical jurisdictions which are similar to dioceses
(Ap. Cons. I § 1), so also the Apostolic Constitution Anglicanorum coetibus describes
Personal Ordinariates for the faithful coming from Anglicanism as juridically similar
to dioceses (Ap. Cons. I § 3).
These Personal Ordinariates cannot be
considered as Particular Ritual Churches since the Anglican liturgical, spiritual
and pastoral tradition is a particular reality within the Latin Church. The creation
of a Ritual Church might have created ecumenical difficulties. Nor can these Personal
Ordinariates been considered as Personal Prelatures since, according to can. 294,
Personal Prelatures are composed of secular priests and deacons and, according to
can. 296, lay people may simply dedicate themselves to the apostolic works of Personal
Prelatures by way of agreements. Members of Institutes of Consecrated Life or of Societies
of Apostolic Life are not even mentioned in the canons concerning Personal Prelatures.
The
Ordinariates for the faithful coming from Anglicanism are therefore personal structures
in as much as the jurisdiction of the Ordinary, and consequently also of parish priests,
is not geographically defined within the territory of an Episcopal Conference like
a particular territorial Church, but is exercised “over all who belong to the Ordinariate”
(Ap. Cons. V). Moreover, one or more Personal Ordinariates can be erected within the
territory of the same Episcopal Conference, according to necessity (Ap. Cons. I §
2).
It is clear from a careful reading of the Apostolic Constitution and of
the Complementary Norms published by the Apostolic See that the provision of erecting
Personal Ordinariates is intended to respond to two needs: on the one hand the need
“to maintain the liturgical, spiritual and pastoral traditions of the Anglican Communion
within the Catholic Church, as a precious gift nourishing the faith of the members
of the Ordinariate and as a treasure to be shared” (Ap. Cons. III); on the other
hand the need to fully integrate into the life of the Catholic Church groups of faithful,
or individuals, coming from Anglicanism.
The enrichment is mutual:
the faithful coming from Anglicanism and entering into full Catholic communion receive
the richness of the spiritual, liturgical and pastoral tradition of the Latin Roman
Church in order to integrate it into their own tradition, which integration will in
itself enrich the Latin Roman Church. On the other hand, exactly this Anglican tradition
– which will be received in its authenticity in the Latin Roman Church – has constituted
within Anglicanism precisely one of those gifts of the Church of Christ, which has
moved these faithful towards Catholic unity.
What is involved in this
provision, therefore, goes beyond what was envisioned in the Pastoral Provision
adopted by the Congregation for the Doctrine of the Faith and approved by John
Paul II on June 20, 1980. Whereas the Pastoral Provision foresaw that the faithful
coming from Anglicanism would be members of the Diocese in which they were domiciled,
although receiving special care from the diocesan Bishop, the Apostolic Constitution
Anglicanorum coetibus considers them as members of a Personal Ordinariate and
not of the Diocese in which they are domiciled. Furthermore these Ordinariates will
be composed of faithful from every sate of life (laity, priests and members of Institutes
of Consecrated Life and of Societies of Apostolic Life) coming from Anglicanism either
in groups or individually, or receiving the sacraments of initiation within the Ordinariate
itself (Ap. Cons. I § 4). Priests will be ascribed to the Personal Ordinariate
by incardination, regulated according to the Code of Canon Law (Ap. Cons. I
§ 3), while lay people and Institutes of Consecrated Life and Societies of Apostolic
Life must manifest their desire to enter and become part of the Ordinariate in writing
(Ap. Cons. IX). The Complementary Norms (= CN) state that such lay people and
Institutes of Consecrated Life and Societies of Apostolic Life must be inscribed in
an appropriate register of the Ordinariate (Art. 5 § 1). Thus, while one is a member
of a particular territorial Church by virtue of one’s domicile or quasi-domicile,
one is a member of the Personal Ordinariate in virtue of the objective fact of having
previously adhered to Anglicanism, or because one has come to the Catholic faith through
the Ordinariate. In this sense, inscription in the appropriate register substitutes
for the fact of domicile or quasi-domicile, which in relation to membership in a Personal
Ordinariate is irrelevant.
This Apostolic Constitution wishes above
all to provide a means to re-establish full communion, in some way “corporately”,
for groups composed of people in various states of life. Personal Ordinariates for
such groups appear to be the most suitable canonical structure by which the spiritual,
liturgical and pastoral tradition, developed within Anglicanism and recognised as
authentic by the Catholic Church, can be protected and nourished. All of which does
not exclude the possibility of membership in the Ordinariate for individuals coming
from Anglicanism, or for individuals who come to the Catholic faith through the pastoral
or missionary work of the Ordinariate and who receive the sacraments of initiation
within the Ordinariate. The Pastoral Provision was not suitable for the new
situation to which that the Holy See was called upon to respond.
The
Ordinary, to whom the pastoral care of the faithful who belong to the Ordinariate
is entrusted, exercises ordinary vicarious authority (potestas ordinaria vicaria)
in the name of the Roman Pontiff (Ap. Cons. V.b). He enjoys legitimate autonomy with
respect to the jurisdiction of the Diocesan Bishops in which the faithful of the Ordinariate
have their domicile and is, therefore, better able to ensure that those faithful are
not simply assimilated into the local Dioceses in a way which would lead to the loss
of the richness of their Anglican tradition – which would be an entire impoverishment
of the entire Church. On the other hand, the Ordinary in the exercise of his vicarious
authority must ensure the full integration of the Ordinariate into the life of the
Catholic Church, making sure that it does not evolve into an isolated community.
The
safeguarding and nourishing of the Anglican tradition is guaranteed:
by
the concession to the Ordinariate of the faculty to celebrate the Eucharist and the
other sacraments, the Liturgy of the Hours and other liturgical celebrations according
to the liturgical rites proper to the Anglican tradition and approved by the Holy
See, without, however, excluding liturgical celebrations according to the Roman Rite
(Ap. Cons. III);
by the fact that the Ordinary may determine specific programmes
of formation for seminarians of the Ordinariate living in a diocesan seminary, or
may establish a house of formation for them (Ap. Cons. VI § 5; CN Art. 10 §
2); the seminarians must come from a personal parish of the Ordinariate or from Anglicanism
(CN Art. 10 § 4);
by the concession that those who were married Anglican
ministers, including bishops, may be ordained priests according to the norms of the
Encyclical Letter of Paul VI Sacerdotalis coelibatus, n. 42 and of the Declaration
In June, while remaining in the married state (Ap. Cons. VI § 1);
by
the possibility that, following a process of discernment based on objective criteria
and the needs of the Ordinariate (CN Art. 6 § 1), the Ordinary may also petition
the Roman Pontiff, on a case by case basis, to admit married men to the priesthood
as a derogation of CIC can. 277, § 1, although the general norm of the Ordinariate
will be to admit only celibate men (Ap. Cons. VI § 2);
by the fact that the
Ordinary may erect personal parishes, after having consulted with the local Diocesan
Bishop and having obtained the consent of the Holy See (Ap. Cons. VIII § 1);
through
the capacity to receive into the Ordinariate Institutes of Consecrated Life and Societies
of Apostolic life coming from Anglicanism, and of erecting new ones;
by the
fact that, out of respect for the synodal tradition of Anglicanism: a) the Ordinary
will be appointed by the Roman Pontiff from a terna of names presented by the
Governing Council (CN Art. 4 § 1); b) that the Pastoral Council will be obligatory
(Ap. Cons. X § 2); c) that the Governing Council, composed of at least six priests,
apart from fulfilling the duties established in the Code of Canon Law for the Presbyteral
Council and the College of Consultors, will also exercise those duties specified in
the Complementary Norms which include in some cases giving or withholding consent
or of expressing a deliberative vote (Ap. Cons. X § 2; CN Art. 12).
The
integration of the Ordinariate into the life of the Catholic Church is assured by
those norms which govern the profession of faith and the relationships of an Ordinariate
with an Episcopal Conference, and with individual Diocesan Bishops. According to these
norms:
the Catechism of the Catholic Church will be considered the
authentic expression of the faith of the members of the Ordinariate (Ap. Cons. I §
5);
a Personal Ordinariate will be erected by the Holy See within the territorial
confines of an Episcopal Conference, after having consulted with that Episcopal Conference
(Ap. Cons. I § 1);
the Ordinary will be a member of his respective Episcopal
Conference and will be obliged to follow its directives, unless they are incompatible
with the Apostolic Constitution Anglicanorum coetibus (CN Art. 2);
the
ordination of ministers coming from Anglicanism will be absolute, on the basis of
the Bull Apostolicae curae of Leo XIII of September 13, 1896. Given the entire
Catholic Latin tradition and the tradition of the Oriental Catholic Churches, including
the Orthodox tradition, the admission of married men to the episcopate is absolutely
excluded (NC Art. 11 § 1);
the priests incardinated into an Ordinariate
constitute its presbyterate, but are obliged to cultivate bonds of fraternal unity
with the presbyterate of the Dioceses in whose territory they exercise their ministry.
They are to encourage joint initiatives and pastoral and charitable activities, which
may be regulated by agreements between the Ordinary and the Diocesan Bishop or Bishops
concerned (Ap. Cons. VI § 4; NC Art. 3). The Complementary Norms envisage the
possibility of mutual pastoral assistance between priests incardinated into the Ordinariate
and those incardinated into Dioceses in which there are faithful of the Ordinariate
(NC Art. 9 §§ 1 and 2);
the priests of the Ordinariate are eligible
for election to the Presbyteral Council of the Dioceses in whose territory they exercise
the pastoral care of the faithful of the Ordinariate (NC Art. 8 § 1);
the
priests and deacons of the Ordinariate are eligible to be members of the Pastoral
Council of the Dioceses in whose territory the exercise their ministry (NC Art.
8 § 2);
the authority (potestas) of the Ordinary is exercised together
with the Diocesan Bishop in the circumstances envisioned in the Complementary Norms
(Ap. Cons. V; NC Art. 5 § 2);
candidates for Holy Orders will be formed
together with other seminarians, especially with regard to doctrinal and pastoral
formation, even though particular programmes or houses of formation may also be established
for them (Ap. Cons. VI § 5; CN Art. 10 § 2);
before establishing a personal
parish the Ordinary must listen to the opinion of the Diocesan Bishop of the area
(Ap. Cons. VIII § 1);
the Complementary Norms establish when the rights and
duties proper to a parish priest of the Ordinariate are to be exercised in mutual
pastoral cooperation with the parish priest of the territory in which the personal
parish has been erected ( Ap. Cons. VIII § 2; CN 14 § 2);
the competent
tribunal for judicial cases regarding the faithful of the Ordinariate is that of the
Diocese in which one of the parties has domicile, presuming that the Ordinariate has
not constituted its own tribunal (Ap. Cons. XII).
It is clear
that the Apostolic Constitution Anglicanorum coetibus provides norms which
establish the nature and, in general, regulate the life of Personal Ordinariates erected
specifically for Anglicans who wish to enter into full communion with the Catholic
Church. In this way a flexible canonical structure has been instituted. Moreover,
it is foreseeable that what is contained in the present Apostolic Constitution and
Complementary Norms may be adapted in the Decrees of Erection of each individual Ordinariate
in the light of particular local situations. As the Holy Spirit has guided the preparation
of this Apostolic Constitution, so may he also assist in its application.