Romeward Anglicans (8): Complementary Norms in full

These are the "Complementary Norms" which accompany the Apostolic ConstitutionAnglicanorum coetibus published by the Congregation for the Doctrine of the Faith today. In a press release, the CDF says the Norms "will guide the implementation of this provision".

CONGREGATION FOR THE DOCTRINE OF THE FAITH

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Complementary Norms for the Apostolic Constitution Anglicanorum coetibus

Jurisdiction of  the Holy See

Article 1

Each Ordinariate is subject to the Congregation for the Doctrine of the Faith. It maintains close relations with the other Roman Dicasteries in accordance with their competence.

Relations with Episcopal Conferences and Diocesan Bishops

Article 2

§1. The Ordinary follows the directives of the national Episcopal Conference insofar as this is consistent with the norms contained in the Apostolic Constitution Anglicanorum coetibus.

§2. The Ordinary is a member of the respective Episcopal Conference.

Article 3

The Ordinary, in the exercise of this office, must maintain close ties of communion with the Bishop of the Diocese in which the Ordinariate is present in order to coordinate its pastoral activity with the pastoral program of the Diocese.

The Ordinary

Article 4.

§1. The Ordinary may be a bishop or a presbyter appointed by the Roman Pontiff ad nutum Sanctae Sedis, based on a terna presented by the Governing Council. Canons 383-388, 392-394, and 396-398 of the Code of Canon Law apply to him.

§2. The Ordinary has the faculty to incardinate in the Ordinariate former Anglican ministers who have entered into full communion with the Catholic Church, as well as candidates belonging to the Ordinariate and promoted to Holy Orders by him.

§3. Having first consulted with the Episcopal Conference and obtained the consent of the Governing Council and the approval of the Holy See, the Ordinary can erect as needed territorial deaneries supervised by a delegate of the Ordinary covering the faithful of multiple personal parishes.

The Faithful of the Ordinariate

Article 5

§1. The lay faithful originally of the Anglican tradition who wish to belong to the Ordinariate, after having made their Profession of Faith and received the Sacraments of Initiation, with due regard for Canon 845, are to be entered in the apposite register of the Ordinariate. Those baptized previously as Catholics outside the Ordinariate are not ordinarily eligible for membership, unless they are members of a family belonging to the Ordinariate.

§2. Lay faithful and members of Institutes of Consecrated Life and Societies of Apostolic Life, when they collaborate in pastoral or charitable activities, whether diocesan or parochial, are subject to the Diocesan Bishop or to the pastor of the place; in which case the power of the Diocesan Bishop or pastor is exercised jointly with that of the Ordinary and the pastor of the Ordinariate.

The Clergy

Article 6

§1. In order to admit candidates to Holy Orders the Ordinary must obtain the consent of the Governing Council.  In consideration of Anglican ecclesial tradition and practice, the Ordinary may present to the Holy Father a request for the admission of married men to the presbyterate in the Ordinariate, after a process of discernment based on objective criteria and the needs of the Ordinariate.  These objective criteria are determined by the Ordinary in consultation with the local Episcopal Conference and must be approved by the Holy See.    

§2.  Those who have been previously ordained in the Catholic Churchand subsequently have become Anglicans, may not exercise sacred ministry in the Ordinariate. Anglican clergy who are in irregular marriage situations may not be accepted for Holy Orders in the Ordinariate.

§3. Presbyters incardinated in the Ordinariate receive the necessary faculties from the Ordinary.

Article 7

§1 The Ordinary must ensure that adequate remuneration be provided to the clergy incardinated in the Ordinariate, and must provide for their needs in the event of sickness, disability, and old age.  

§2. The Ordinary will enter into discussion with the Episcopal Conference about resources and funds which might be made available for the care of the clergy of the Ordinariate.

§3. When necessary, priests, with the permission of the Ordinary, may engage in a secular profession compatible with the exercise of priestly ministry (cf. CIC, can. 286).

Article 8

§1. The presbyters, while constituting the presbyterate of the Ordinariate, are eligible for membership in the Presbyteral Council of the Diocese in which they exercise pastoral care of the faithful of the Ordinariate (cf. CIC, can. 498, §2).

§2. Priests and Deacons incardinated in the Ordinariate may be members of the Pastoral Council of the Diocese in which they exercise their ministry, in accordance with the manner determined by the Diocesan Bishop (cf. CIC, can. 512, §1).

Article 9

§1. The clerics incardinated in the Ordinariate should be available to assist the Diocese in which they have a domicile or quasi-domicile, where it is deemed suitable for the pastoral care of the faithful.  In such cases they are subject to the Diocesan Bishop in respect to that which pertains to the pastoral charge or office they receive.  

§2. Where and when it is deemed suitable, clergy incardinated in a Diocese or in an Institute of Consecrated Life or a Society of Apostolic Life, with the written consent of their respective Diocesan Bishop or their Superior, can collaborate in the pastoral care of the Ordinariate. In such case they are subject to the Ordinary in respect to that which pertains to the pastoral charge or office they receive.

§3. In the cases treated in the preceding paragraphs there should be a written agreement between the Ordinary and the Diocesan Bishop or the Superior of the Institute of Consecrated Life or the Moderator of the Society of Apostolic Life, in which the terms of collaboration and all that pertains to the means of support are clearly established.

Article 10.

§1. Formation of the clergy of the Ordinariate should accomplish two objectives: 1) joint formation with diocesan seminariansin accordance with local circumstances; 2)  formation, in full harmony with Catholic tradition, in those aspects of the Anglican patrimony that are of particular value.

§2. Candidates for priestly ordination will receive their theological formation with other seminarians at a seminary or atheological faculty in conformity with an agreement concluded between the Ordinary and, respectively, the Diocesan Bishop or Bishops concerned.  Candidates may receive other aspects of priestly formation at a seminary program or house of formation established, with the consent of the Governing Council, expressly for the purpose of transmitting Anglican patrimony.

§3. The Ordinariate must have its own Program of Priestly Formation, approved by the Holy See; each house of formation should draw up its own rule, approved by the Ordinary (cf. CIC, can. 242, §1).

§4. The Ordinary may accept as seminarians only those faithful who belong to a personal parish of the Ordinariate or who were previously Anglican and have established full communion with the Catholic Church.

§5. The Ordinariate sees to the continuing formation of its clergy, through their participation in local programs provided by the Episcopal Conference and the Diocesan Bishop. 

Former Anglican Bishops

Article 11

§1. A married former Anglican Bishop is eligible to be appointed Ordinary.  In such a case he is to be ordained a priest in the Catholic Church and then exercises pastoral and sacramental ministry within the Ordinariate with full jurisdictional authority.

§2.  A former Anglican Bishop who belongs to the Ordinariate may be called upon to assist the Ordinary in the administration of the Ordinariate.

§3. A former Anglican Bishop who belongs to the Ordinariate may be invited to participate in the meetings of the Bishops’ Conference of the respective territory, with the equivalent status of a retired bishop.

§4.  A former Anglican Bishop who belongs to the Ordinariate and who has not been ordained as a bishop in the Catholic Church, may request permission from the Holy See to use the insignia of the episcopal office. 

The Governing Council

Article 12

§1. The Governing Council, in accord with Statutes which the Ordinary must approve, will have the rights and responsibilities accorded by the Code of Canon Law to the College of Consultors and the Presbyteral Council. 

§2.  In addition to these responsibilities, the Ordinary needs the consent of the Governing Council to:

  1. admit a candidate to Holy Orders;
  2. erect or suppress a personal parish;
  3. erect or suppress a house of formation;
  4. approve a program of formation.

§3. The Ordinary also consults the Governing Council:

a. concerning the pastoral activities of the Ordinariate and the principles governing the formation of clergy.

§4. The Governing Council has a deliberative vote:

  1. when choosing a terna of names to submit to the Holy See for the appointment of the Ordinary;
  2. when proposing changes to the Complementary Norms of the Ordinariate to present to the Holy See;
  3. when formulating the Statutes of the Governing Council, the Statutes of the Pastoral Council, and the Rule for houses of formation. 

§ 5. The Governing Council is composed according to the Statutes of the Council. Half of the membership is elected by the priests of the Ordinariate.

The Pastoral Council

Article 13

§1. The Pastoral Council, constituted by the Ordinary, offers advice  regarding the pastoral activity of the Ordinariate.

§2. The Pastoral Council, whose president is the Ordinary, is governed by Statutes approved by the Ordinary.

The Personal Parishes

Article 14

§1. The pastor may be assisted in the pastoral care of the parish by a parochial vicar, appointed by the Ordinary; a pastoral council and a finance council must be established in the parish.

§2. If there is no vicar, in the event of absence, incapacity, or death of the pastor, the pastor of the territorial parish in which the church of the personal parish is located can exercise his faculties as pastor so as to supply what is needed.

§3. For the pastoral care of the faithful who live within the boundaries of a Diocese in which no personal parish has been erected, the Ordinary, having heard the opinion of the local Diocesan Bishop, can make provisions for quasi-parishes (cf. CIC, can. 516, §1).

The Supreme Pontiff Benedict XVI, at the Audience granted to the undersigned Cardinal Prefect, approved these Complementary Norms for the Apostolic Constitution Anglicanorum coetibus, adopted in the Ordinary Session of the Congregation, and ordered their publication.

Rome, from the Offices of the Congregation for the Doctrine of the Faith, November 4, 2009, the Memorial of St. Charles Borromeo.

 

William Cardinal Levada

Prefect

X Luis F. Ladaria, S.I.

Titular Archbishop of  Thibica

Secretary

Comments are automatically closed two weeks after an article's initial publication. See our comments policy for more.
8 years 9 months ago
Do I read it right that Limbo is back? Isn't that where former Catholic priests, married and now working in the Anglican communion will be ? And is this really a 'stealth' deal for SSPX?
Patrick Whaley
8 years 9 months ago
I am curious about anglican women deacons being admitted into the catholic church as deacons. Doesn't the anglican communion ordain women as deacons ?
Brian Thompson
8 years 9 months ago
DeaconPaddy, the Catholic Church does not view anglican orders as valid ordinations and most if not all incoming anglican clergy will have to be ordained catholic deacons/priests/bishops. Secondly, females are invalid matter for orders. So even of the Church recognized the validity of Anglican orders, the female clergy would not be recognized as ordained.
 
James Lindsay
8 years 9 months ago
It seems then that the Anglicans should forgo dialogue with Rome and instead seek communion with Constantinople, since in at least the Church under the Greek Metropolitan, women are ordained to the deaconate (which could very well be a percursor for things to come in Orthodoxy at large - and possibly even Rome if Benedict keeps going in the direction he has been toward Constantinople).
James Lindsay
8 years 9 months ago
Indeed, if Canterbury broke off talks with Rome and talked instead to Constantinople, the rest of Protestantism would be deprived of one of their political motives to resisting unification (congregational control of Church property and personnel would be the other - but this can be worked out). This triangulation would be just what is needed for Rome to take notice that it is an obstacle to unity.
James Lindsay
8 years 9 months ago
A third thought. If Rome becomes too obnoxious to the holy sisters in the apostalic visitation - or indeed to the Society of Jesus, opening discussions with Constantinople may be a reminder to Rome that its vision of itself is its own invention and does not date to ancient times by any means. If St. Malachy is correct, something like this will indeed happen soon.
Robin Marsico
8 years 9 months ago
'[F]emales are INVALID MATTER for orders.' (emphasis added) Do the people who make this stuff up ever listen to themselves?
Brian Thompson
8 years 9 months ago
Robin: Yes. What is the problem?
Robin Marsico
8 years 9 months ago
Brian: They're obviously hearing, without listening (as Simon & Garfunkel might say).
James Lindsay
8 years 9 months ago
I note that cradle Catholics aren't allowed to parish shop, even if they like the Anglican liturgy better.

Leave it to the CDF to throw monkey wrenches into the works.
Brian Thompson
8 years 9 months ago
No, I understand contrary arguments. Its just that I do not buy equal dignity equals absolute identicalness is potential for various roles. Leadership and ministry in the Church is to a great extent a function of the common priesthood, I really don't mind and even encourage women to do whatever they have the gifts to do for the Church, including roles of leadership. However, they cannot recieve ordination. It would be like trying to baptize with milk, even if you really wanted to baptize someone, and even if it were a terrible emergency where a baptism was desparatly needed, milk is a good food and is heathy and tasty like water, but despite how awsome both milk and water are, and despite that there is nothing wrong with milk, milk is not water and you need water for baptism. 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
8 years 9 months ago
<I>However, they cannot recieve ordination.</I>
 
The Church has decided that it will not ordain women.  To say, as they do, that it is beyond their power, is disingenuous at best.  For an interesting opposing opinion, you might read "Women Bishops, A Response to Cardinal Kasper" by NT Wright ...
http://www.fulcrum-anglican.org.uk/news/2006/20060721kasper.cfm?doc=126

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