THE HOLY SEE AND ANGLICAN ORDERS.

New Zealand Tablet, Volume XXIV, Issue 32, 4 December 1896, Page 25

THE HOLY SEE AND ANGLICAN ORDERS.

AUTHORISED TEXT OF THE BULL. (Conrliuh'd.) The following is the conclusion of the authorised translation of the Papal Bull on Anglican Orders (Apoxtolicw Curw'). It is entitled : •' Letter Apostolic of His* Holiness Leo XIII., by Divine Providence Pope, concerning Anglican Orders," and is published in London by Burns and Oates (Limited) : LEO, BISHOP, SERVANT OF THE SERVANTS OF GOD, IN PERPETUAL REMEMBRANCE. C). — THE QUESTION ALREADY DEFINITELY SETTLED. Hence it must be clear to every one that the controversy lately revived had been definitely settled by the Apostolic See, and that it is to the insufficient knowledge of these documents that We must perhaps attribute the fact that any Catholic writer should have considered it still an open question. But as We stated at the beginning there is nothing We so deeply and ardently desire as to be of help to men of good will by showing them the greatest consideration and charity. Wherefore. We ordered that the Anglican Ordinal, which is the essential point oi the whole matter, should be once more most carefully examined. 7. — 'I Hi: ANGLICAN ORDINAL. In the^ examination of any rite for the effecting and administering of Sacrament, distinction is rightly made between the part which is ceremonial and that which is essential, 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 not determined by itself, but which is determined by the form. And this appears still more clearly in the Sacrament of Orders, the matter of which, in so tar as We have to consider it in this case is the imposition ot hands, which indeed by itself signifies nothing definite, and is equally used tor several Orders and tor Confirmation But the words which until recently were commonly held by Anglicans to constitute the proper ionn of priestly Ordination — namely. " Reeehe the Holy Ghost." certainly do not in the least definitely express the Sacied Order of Priesthood, or its {-race and power, which is chiefly the power ot ••consecrating and ot offering the tiue body and blood ot the Lord" (Council ot Trent. Sess. XVIII. ih Sm r. (Jul.(\u\. 1) in that sacrifice, which is no '• nude commemoration of the sacrifice ottered on the Cross " (Ilnd. Sess. XXII.. ili Sm i if. Miiwf. Can. :>)• This form had indeed afterwards addid to it the woids •• lor the office and work of a priest," etc. ; but this rather shows that the Anglicans themselves perceived that the first form was detccti\e and inadequate. But even if this addition could yne to the form its due signification, it was introduced too late, a centuiy had already clap-cd since the adoption of the hdwanlme Ordinal, for. as the hierarchy had become extinct, there remained no power of ordaining, fn vain has help been lecvmly sought tor the plea of the validity of Orders from the other prayers of the same Ordinal. For, to put aside other leasons which show this to be insufficient for the purpose in the Anglican rite, let this argument suffice for all ; trom them has been deliberately removed \vhate\er sets forth the dignity and oilice ot 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. The same holds good of episcopal consecration. For to the formula '■ ltecehe the Holy Ghost.' not only were the words •• tor the office and work ot a bishop." etc.. added at a later pericd, but tven th< s t >. 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 m like manner has been stripped of the words which denote the xumnnim sm-crilotiuni. It is not here revelant to examine whether the episcopate be a completion ot the priesthood or an order distinct irom it. or whether when bestow td. as tlu;v say j/i r \altum, on one who i^ 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 Oiders and constitutes the \an rtlotntm in the highest degree. liameh, that w Inch by the teaching of the Holy Fathers amfonr liturgical customs is called the ■• in ninui m .suci nlnf mm xm n mnustiii, minium.' So it comes to pnss that, as the Sacrament of Order* and the true snrrrth>l mm ot Christ w ere utterly eliminated from the Anglican rite, and hence the Mit-cnlotium is in no wise conferred truly and \alidly in the episcopal consecration of the same ute. lor the like reason, therefore, 'ho episcopate can in nowise be truly and \alidly conferred by it : and this the more so because among the fir.st duties of the episcopate is that of ordaining ministers for the Holy Liuhau-t and .Sacrifice.

8. — THE MIND AND AIM 01' THOSE WHO COMPOSED THE ANGLICAN OItDIXAL. For the full and accurate under ling of the Anglican Ordinal, besides what wo have note I as to some of it-, 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 Oidinal against the Catholic Church, as to the abettors whom they associated with themselves from the heterodox aects, and as to the end they had in view. Boinjr 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 Avhole Ordinal not only is there no clear mention of the sacrifice, of consecration, of the mcerdotium 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. In this way the native character— or spirit, as it is called — of the Ordinal clearly manifests itself. Hence, if vitiated m its origin, it was wholly insufficient to confer Orders, it was impossible that in the course of time it could become sufficient, since no change had taken place. In vain those who. from the time of Charles 1., have attempted to hold some kind ot sacrifice or of priesthood, have made some additions to the Ordinal. In vain, also, has been the contention of that small section of the Anglican body, formal 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 Orders 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 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. Several of the more shrewd Anglican interpreters of the Ordinal have perceived the force of this argument, and they openly urge it against those who take the Ordinal in a new sense, and vainly attach to the Orders conferred thereby a value and efficacy which they do not possess. By this same argument is refuted the contention of those who think that the prayer. ''Almighty God. giver of all good things," which is found at the beginning of the ritual action, might suffice as a legitimate form of Orders, even in the hypothesis that it might be held to be sufficient in a Catholic rite approved by the Church. i). — CATHOLIC DOCTRINE OK INTENTION. With this inherent defect of form is joined the difi <-t of iitti ntion, which is equally essential to the Sacrament. The Church does not judge about the mind and intention in so far as it is something by its nature internal . but in so far as it is manifested externally she is bound to judge concerning it. When anyone has rightly and seriously made u->e of the due form and the matter requisite for effecting or conferrring the Sacrament he is considered by the very lact to do what the Church does. On this principle rests the doctrine that a Sacrament is truly conferred by the ministry of one who is a heretic or unbaptised. provided the Catholic rite be employed. On the other hand, it the rite be changed, with the manifest intention of introducing another rite not approved by the Church, and of rejecting what the Church does, and w hat by the institution ot Christ belongs to the nature ot the Sacrament, then it is clear that not only is the necessary intention wanting to the Sacrament, but that the intention is adverse to and destructive of the Sacrament. X)_ — DECISION OF THi: HOLY OlTK'i: S.NO l'OPi:'s TIVVL DCCXI.i:. All these matters have been long and carefully considered by Ourselves, and by Our Venerable Brethren, the Judges ot the Supreme Council, of whom it lias pleaded Us to call a special meeting upon the Ft r/ti P.. the Kith day ot July last, upon the solemnity of Our Lady of Mount Carmel. They, with one accord, agreed that the question laid before them had been already adjudicated upon with full knowledge of the Apostolic See. and that this renewed discussion and examination ot the issues had only served to bring out more clearly the wisdom and accuracy with which that decision had been made. Nevertheless. We deemed it well to postpone a decision. in order to afford time, both to consider whether it would be fitting and expedient that We should make a Iresh authoritative declaration upon the matter, and to humbly pray for a fuller measure of Divine guidance. Then, considering that this matter ot practice, although already decided, had been by certain persons, for whatever reasons, recalled into discussion, and that thence it might follow that a pernicious error would be fostered in the minds of many who might suppose that they possessed the Sacrament and effects ot Orders, where these are nowise to be found, it has seemed good to Us in the Lord to pronounce our judgment. Wherefore, strictly adhering in this matter to the decrees of the Pontiffs, Our predecessors, and confirming them most fully, and as it were, renewing them by Our authority, of Our own motion and certain knowledge We pronounce and declare that ordinations carried out according to the Anglican rite have been, and are, absolutely null and utterly void. It remains for Us to say that even as We have entered upon the elucidation of this grave question in the name and in the love of the "Great Shepherd," in the Same We appeal to those who desire and seek with a sincere heart the possession of a hierarchy and of Orders. Perhaps, until now, aiming at the greater perfection of

Christian virtue, and searching more devoutly the Divine Scriptures, and redoubling the fervour of their prayers, they have, nevertheless, hesitated in doubt and anxiety to follow the voice of Christ, which so long has interiorly admonished them. Now they see clearly whither He in His goodness invites them and wills them to come. In returning to His one only fold, they will obtain the blessing's which they seek, and the consequent helps to salvation of which he has made the Church the dispenser, and, as it were, the consequent guardian and promoter of His Redemption amongst the nations. Then, indeed, " they shall draw waters in joy from the fountains of the Saviour." His wondrous sacraments, whereby His faithful souls have their sins truly remitted, and are restored to the friendship of God, are nourished and strengthened by the Heavenly Bread, and abound with the most powerful aids for their eternal salvation. May the God of Peace, the God of all consolation, in His infinite tenderness, enrich and fill with all these blessings those who truly yearn for them. We wish to direct Our exhortation and Our desires in a special way to those who are ministers of religion in th6ir respective communities. They are men who from their very office take precedence in learning and authority, and who have at heart the glory of God and the salvation of souls. Let them be the first in joyfully submitting to the Divine call, and obey it and furnish a glorious example to others. Assuredly with an exceeding great joy their mother, the Church, will welcome them and will cherish with all her love and care those whom the strength of their generous souls has, amidst many trials and difficulties, led back to her bosom. Nor could words express the recognition which this devoted courage will win for them from the assemblies of the brethren throughout the Catholic world, or what hope or confidence it will merit for them before Christ as their Judge, or what reward it will obtain from Him in the heavenly kingdom 1 And we OurHelves in every lawful way shall continue to promote their reconciliation with the Church in which individuals and masses, as We ardently desire, may find so much for their imitation. In the meantime, by the tender mercy of the Lord our God, We ask and beseech all to strive faithfully to follow in the open path of Divine grace and truth. We decree that these letters and all things contained therein shall not be liable at any time to be impugned or objected to by reason of fault or any other defect whatsoever of subreption or obreption or of Our intention, but are and shall be always valid and in force, and shall be inviolably observed both juridically and otherwise, by all of whatsoever degree and pre-eminence ; declaring null and void anything which in these matters may happen to be contrariwise attempted, whether wittingly or unwittingly, by any person whatsoever by whatsoever authority or pretext, all things to the contrary notwithstanding.