Posted on 12/12/2010 3:30:55 PM PST by SmithL
Sloth isn’t a character trait you should be proud of.
A.A. Cunningham:
Perhaps technically but The Pastoral Provision promulgated by Pope John Paul II, of blessed Memory, was what implicitly, rather than explicitly, allowed this former Lutheran Clergyman to be ordained.
I think the distinction is that under Pastoral Provision, the the thought was then ,and we are seeing that come to fullfillment now, is that Catholic-leaning Anglican parishes would come in to full COmmunion as entire parishes and retain the Anglican Liturgical Tradition, which after all comes from the Roman Rite in place at the time of Henry the VII, i.e. the Sarum-Rite.
Don’t be such an ass.
I can understand how you'd get queasy seeing a priest consecrating the Host at the pulpit, rather than on the altar where It belongs. ;-)
Seriously: get thee to San Antonio, TX, on a weekend, and attend "Solemn High Mass according to Anglican Use Rite I" at Our Lady of the Atonement Anglican Use Catholic Church, celebrated by Fr. Phillips (a married man with [many] kids), and see how queasy you feel afterwards. (Now go easy on the Mexican food the night before -- this is a theological experiment, not a culinary one!)
I have $5 that says you'll say things like, "Why can't all Catholic churches be like this one?" and "How hard would it be to move my family here?" and "Know any good realtors in San Antonio?"
They celebrate the TLM there, also.
(In the interest of full disclosure, Fr. Phillips is IMO utterly orthodox and 100% in favor of a celibate priesthood. He recognizes his own situation as a gracious exception on the part of Holy Mother Church.)
Or -- not quite the same, but -- you can visit my parish next Sunday, where we'll be doing a Novus Ordo with Latin propers & ordinary sung by a Schola in Gregorian chant, smells, bells, etc. Afterwards, you can greet the celebrant priest (a former Episcopalian), and his wife, too. :-)
You shouldn’t have such an aversion to the truth, mam.
Document Outlining the Pastoral Provision issued by the Sacred Congregation for the Doctrine of the Faith
on July 22, 1980
Prot. N. 66/77
Addressed to:
His Excellency, the Most Reverend John R. Quinn
Archbishop of San Francisco
President, N.C.C.B.
Your Excellency,
The Congregation for the Doctrine of the Faith, in its Ordinary Session of June 18, 1980, has taken the following decisions in regard to the Episcopalians who seek reconciliation with and entrance into the Catholic Church.
I. General Decisions:
1) The admission of these persons, even in a group, should be considered the reconciliation of individual persons, as described in the Decree on Ecumenism Redintegratio Unitatis, n. 4, of the Second Vatican Council.
2) It will be appropriate to formulate a statute or “pastoral provision” which provides for a t’common identity” for the group.
II. Elements of the “Common Identity”:
1) Structures: The preference expressed by the majority of the Episcopal Conference for the insertion of these reconciled Episcopalians into the diocesan structures under the jurisdiction of the local Ordinaries is recognized. Nevertheless, the possibility of some other type of structure as provided for by canonical dispositions, and as suited to the needs of the group, is not excluded.
2) Liturgy: The group may retain certain elements of the Anglican liturgy; these are to be determined by a Commission of the Congregation set up for this purpose. Use of these elements will be reserved to the former members of the Anglican Communion. Should a former Anglican priest celebrate public liturgy outside this group, he will be required to adopt the common Roman Rite.
3) Discipline: (a) To married Episcopalian priests who may be ordained Catholic priests, the following stipulations will apply: they may not become bishops; and they may not remarry in case of widowhood. (b) Future candidates for the priesthood must follow the discipline of celibacy. (c) Special care must be taken on the pastoral level to avoid any misunderstanding regarding the Church’s discipline of celibacy.
III. Steps required for admission to full communion:
1) Theological-catechetical preparation is to be provided according to need.
2) A profession of faith (with appropriate additions to address the points on which there is divergence of teaching between the Anglican Communion and the Catholic Church) is to be made personally by all (ministers and faithful) as a conditio sine qua non.
3) Reordination of the Episcopalian clergy, even those who are married, shall be allowed in accord with the customary practice, after the examination of each individual case by the Congregation for the Doctrine of the Faith.
IV. The statute or “pastoral provision” will not be definitive, but rather will be granted ad tempus non determinatum.
V. Particulars regarding the execution of the decision:
1) The contents of the statute or “pastoral provision” are to be determined with the agreement of the Episcopal Conference. In what concerns the liturgical aspects of the statute, the Congregation for the Sacraments and Divine Worship will be asked for its accord. The Congregation for the Doctrine of the Faith will keep informed of any developments both the Secretariat for Promoting Christian Unity and the Congregation for the Oriental Churches (the latter in view of the possible influence on the particular dispositions for ecclesiastical celibacy among Eastern-rite priests in the United States).
2) A Catholic ecclisiastical Delegate, preferably a Bishop, should be designated, with the approval of the Episcopal Conference, as the responsible person to oversee the practical application of the decisions here reported and to deal with the Congregation for the Doctrine of the Faith in what pertains to this question.
3) These decisions should be implemented with all deliberate speed in view of the waiting period already undergone by the Episcopalians who have presented this request.
These decisions were approved by His Holiness Pope John Paul II in the audience granted to the undersigned Cardinal Prefect of the Congregation on June 20, 1980.
The complexity of the above decisions, Your Excellency, recommends early contact between yourself and the Congregation in order to discuss the details and procedures for their implementation. Given your knowledge of the matter, it would seem ideal that, even after your term as President of the Episcopal Conference has expired, you might remain as Bishop Delegate (cf. V, 2) responsible for overseeing the admission of these persons into full communion with the Catholic Church. Permit me to express the hope that, if convenient for you, you will contact the Congregation for the purpose of initiating the necessary discussion of this question during your stay in Rome to participate in the 1980 Synod of Bishops.
Finally, I am enclosing a letter which I would be grateful to you for forwarding, after you have taken note of its contents, to Father John Barker of the Pro-Diocese of St. Augustine of Canterbury, informing him that their petition has been accepted in principle. Since you will be in the best position to know what publicity may be deemed unavoidable or suitable, I would like to leave in your hands the manner and timing of any communication about the fact or nature of the decisions here reported. I am sure you will have already noted in the decisions as reported a concern for the sensitive areas of ecumenism and celibacy.
You will no doubt want to inform Bishops Law and Lessard of the abovementioned decisions, since they were so closely involved in the negotiations during various phases. Since the group in question involves a certain number of English clergy and faithful, the Congregation will undertake to give the necessary information to the hierarchy of England and Wales.
With every best wish for Your Excellency, I remain
Sincerely yours in Christ,
/S/ Franjo Card. Seper, Pref.
A.A. Cunningham:
Fair enough, I am not looking to get into a tit for tat over this. Like I said, I agree with you in the matter of Canon Law, that the Pastoral Provision was promulgated with the intention of allowing entire Anglican-parishes to come over.
So while the Pastoral Provision was not specifically mandated for non-Anglicans, without its promulgation, I don’t think this Lutheran Minister would have been ordained.
You are joking, right?
In my opinion you took Campion completely the wrong way, FRiend. He wasn’t mocking you, and it’s OK to joke around with your FRiends. Plus, I think it was an informative post.
That said, it is easy to mistake “tone” on the internet, it has happened to almost every Freeper at one time or another.
Freegards
Agreed.
Stop it now. I’m feeling “queasy.” :):):)
No, not joking. When a person recognizes their error, and immediately corrects it, to then make fun of them, not once, but twice, is a little annoying. Just like the grammar police and spelling police you find on many forums (certainly not just on Free Republic). *sighs*
Lay off the tamales and enchiladas already! I know they taste good, but you’ll pay for it...eventually.
Freegards
Try to remember that I'm on your side; we Catholic FReepers have enough enemies here already without trying to make enemies of each other.
And last but not least: have a Merry Christmas. God bless you.
Don’t call me mam. Please refer to me as “Pal”. I’ve worked very hard to gain that title.
Good for you. The problem, when posters point out that their own particular parish has a recently ordained defector from so-and-so and he is great (and I don’t doubt he celebrates the Mass with great fidelity and alacrity), is that each individual parish sort of becomes a Catholic variant on its own, some great and some not so great. Sort of like how each Protestant congregation is a little bit of a unique religion.
I want a normative Tridentine Mass which is the same everywhere even if it is a Martian celebrating it — well, maybe not that. OK, some priests deliver a homily-sermon better than others, can’t get away from that. But no vernacular, no experimental family structures to distract.
Well, it’s true that it doen’t matter if a priest is hitched or not if he uses sock puppets during the Mass.
Freegards
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