Anglicans to Rome - Thread 2

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Irenicist:
I doubt many Catholics would recognize themselves and their Church in your suggestion that they “locate” their unity in “the Supreme Pontiff and his will”. The Pope in his Petrine function is the guardian of unity, not its source or its creator.
It’s true what they say. The teachings of Vatican II have not yet been fully received in all parts of the Church. 😦 Here is the infallible teaching of the Magisterium at Vatican II:

“**The Pope is the perpetual and visible source and foundation of the unity ** both of the bishops and of the whole company of the faithful” (No. 23, Dogmatic Constitution on the Church, Vatican II)
 
i think most Catholics would agree that the invisible Source is the Holy Spirit and the Creator is Christ with the Father.
 
Fr Ambrose:
It’s true what they say. The teachings of Vatican II have not yet been fully received in all parts of the Church. 😦 Here is the infallible teaching of the Magisterium at Vatican II:

“**The Pope is the perpetual and visible source and foundation of the unity ** both of the bishops and of the whole company of the faithful” (No. 23, Dogmatic Constitution on the Church, Vatican II)
How would this view relate to the visible unity of the OEcumenical Patriarch?
 
Michael_Thoma:
How would this view relate to the visible unity of the OEcumenical Patriarch?
It doesn’t relate. I have never thought of the Ecumenical Patriarch as a symbol of Orthodox unity, but only as the Patriarch for 2,000 Greeks in Turkey and for approximately 6 million Greeks in the diaspora. There is no centre of unity for the Orthodox, apart from the Lord Himself. Our unity is made visible in the Eucharist which is celebrated by the bishop (and his delegated presbyters who act in his name.)
 
Fr Ambrose:
We have discussed this before, I think. The Orthodox in the West, thanks to the influx of immigrants and refugees, are in the same non-canonical situation as the Catholics. More than one bishop has authority over the same territory. Our Churches are very aware that this is contrary to the sacred canons and there are movements to correct it which are gaining momentum.

As a concrete example of the jurisdictional overlapping let’s look at the Catholic Church in Sydney, Australia (very close to me) and see how many Catholic and also Orthodox bishops have authority in that city. It’s a complete hotchpotch of overlapping Catholic bishops and jurisdictions and, to a lesser extent, of Orthodox ones.
  1. Maronite Catholic bishop
  2. Melkite Catholic bishop
  3. Greek Catholic bishop
  4. Ukranian Catholic bishop
  5. Armenian Catholic bishop
  6. Chaldean Catholic bishop
  7. Coptic Catholic bishop
  8. Ethiopian Catholic bishop
  9. Malabarese Catholic bishop
  10. Malankarese Catholic bishop
  11. Russian Catholic bishop
  12. Syrian Catholic bishop
That makes TWELVE Catholic bishops with episcopal rights in Sydney. Add in the regular Latin Catholic bishop and that makes THIRTEEN Catholic bishops all ruling over ONE city!!!

The Orthodox have five bishops with authority over Sydney:

Greek bishop
Russian
Serbian
Romanian
Antiochian
We’re talking about Episcopal rights and Episcopal rites. The Catholic bishops mentioned, don’t interfere with each other’s rite. Each rite has one bishop who exercises his rights for an area where his rite is located. All the rites mentioned coexist along side each other, and are in union with the pope, which makes them all one.
 
steve b:
We’re talking about Episcopal rights and Episcopal rites. The Catholic bishops mentioned, don’t interfere with each other’s rite. Each rite has one bishop who exercises his rights for an area where his rite is located. All the rites mentioned coexist along side each other, and are in union with the pope, which makes them all one.
Can you show where rites have been given canonical rights to abrogate the canons of the ecumenical councils that there must be only one bishop in one territory? Is there canon law which allows this?

I do not see why union with the Pope makes an uncanonical situation OK. After all, our Orthodox Churches in the States are in union with the Pope of Alexandria (and the Patriarch of Jerusalem) but that does not give the green light to an uncanonical multiplicity of bishops ruling over one territory.

Are we still on topic for this thread? I suppose that this does concern the desire expressed by the TAC to be one of two sui juris Latin rite Churches within the Church of Rome, Rome itself and the Anglican Catholic Church (the present TAC.)
 
Michael_Thoma:
Peace to all, especially TA-Mike and Matt and GoG,

Ok. Forget the name of the TAC for a minute.

IF they are all ordained via PNCC, they are considered Old Catholics by canon law, who use the Sarum Rite. Whether they call themselves TAC or Anglo or whatever; assuming their Holy Orders are valid and from PNCC, they are essentially PNCC that use Sarum rites. This would make their Holy Orders valid, as long as their Rites followed the correct formulae.

If the Vatican were to incorporate the whole Anglo group sui juris under the Latin Church, there would be NO impediments. This would create two sui juris Churches in the West, the Roman and Anglican. No problem.
They could also decide to incorporate the Anglo group within the Roman Rite in the Latin Church as a prelature. Again no problems, except they wouldn’t always get their own bishops and would likely be headed by Roman bishops.

TA-Mike,

Could you provide the text of the Ritual of Ordination, this would clear up a lot of issues? (or a link to it.)

Also, is Abp. Hepworth married? How many TAC bishops are married vs. celibate? Not an impediment, just wondering.
Also was Abp Hebworth a baptised Catholic who left to Anglicanism?
Michael:

I’m getting lazy, so last question first…Abp Hepworth was a Catholic Priest who was dispensed from his vows to get married some 15 years ago or so. I understand there’s a seperate disciplinary issue there seperate from the TAC as he left the Catholic Church (he could be required to step down under Canon Law). I don’t know the figures, but Abp. Hepworth is advertizing most of the Bishops, Priests and Deacons as being Married, which is typical in Anglicanism.

I attended an ordination. I’ll see if I have the bulletin on pdf - I probably don’t, but I’ll see if I can find it. The TAC uses the Anglican Missal for most everything, which, I understand is pretty much a 17th century Translation of the Serum Rite.

Regarding Orders, I understand that a lot of the Bishops were recipients of the “Dutch Touch” (Old Catholic Orders and PNCC when Old Catholic Orders were still valid), but some weren’t. and we do have the problem of Apostolicae Curae.

You are right, though, those priests and Bishops who Ordinands/Consecrators had valid orders would have them themselves unless they did something to nullify their Orders (I believe that will be one o fthe tragedies of mainstream liberal Anglicanism).

IMO, the Pope will still have to find a way to either work around Apostolicae Curae (not likely) or to do a lot of Consecration and Ordination Sub-Conditione (more likerly). As I said, the Vatican has requested TAC Bishops (at least 3 or 4) and Abp. Hepworth to attend the retreat before the metteing of the College of Bishops, as well as the meeting this summer and next summer. Either one would be a convenient time to start that process assuming everyone was ready.

I believe, from everything I’ve heard, that they are discussing doing this sui juris partly due to the number of people and the marital status of the clergy and most of the perspective clergy.

I’ll let you know either way about wither or not I can find a web assessible Rite of Ordination that isn’t Anglican Use Catholic but TAC. That’s all I can do fo now. OK?

Blessings and Peace, Michael
 
Fr. ambrose:

That kind of went out the door went the Orthodox and Catholic church went their seperate ways. And, Don’t the Eastern Orthodox Churches all use the same Rite, in spite of being autocephalous?

In which case, wouldn’t the fact that the city I in which I live falls within the jurisdiction of multiple Orthodox Bishops and Metropolitans invalidate your argument?
Fr Ambrose:
Can you show where rites have been given canonical rights to abrogate the canons of the ecumenical councils that there must be only one bishop in one territory? Is there canon law which allows this?

I do not see why union with the Pope makes an uncanonical situation OK. After all, our Orthodox Churches in the States are in union with the Pope of Alexandria (and the Patriarch of Jerusalem) but that does not give the green light to an uncanonical multiplicity of bishops ruling over one territory.

Are we still on topic for this thread? I suppose that this does concern the desire expressed by the TAC to be one of two sui juris Latin rite Churches within the Church of Rome, Rome itself and the Anglican Catholic Church (the present TAC.)
I mean, Archbishop Michael (the Antiochian Orthodox Archbishop who received St. Michael’s into the Antiochian Orthodox Church) wasn’t the Archbishop for the GREEK or the RUSSIAN Orthodox in his jurisdiction, was he?

And, since these would be two sui Juris Churches, calling this into question (esp. given the size of the Anglican Catholic Church) begins to call the other sui Juris Churches into question. I really don’t think that anyone wants to do that.

Blessings and Peace, Michael
 
Traditional Ang:
In which case, wouldn’t the fact that the city I in which I live falls within the jurisdiction of multiple Orthodox Bishops and Metropolitans invalidate your argument?
No. The Orthodox in the diaspora know full well that the multiple jurisdictions in one city are uncanonical and they desire to correct the matter. Multiple jurisdictions in America have been tolerated since the 1920s. But things move slowly and the move towards one jurisdiction in the States, although many bishops would like it to happen immediately, will take time.
 
Michael:

Since the smaller Churches were all brought in as Catholic Church in their own rights, but are just SMALL, They could always combine or trade jurisdictions, so that (on the local level) the ones with more similar cultures and traditions could “share” Bishops. I think this would ease some of the confussion and would allow these groups to maintain their autononmy, or at least some sense thereof.
Michael_Thoma:
Fr. I can’t speak for the Orthodox jurisdictions, but as far as the Catholic go. Most of the ones with smaller membership, such as Syro-Malabar, Syro-Malankara, Russian, Copt, Greek, and Ethiopian would be missions of the local Bishop. The others are divided by ethic/Traditional heirarchy. I think this is a very reasonable solution, at least until the details can be worked out.

My personal solution, and this would probably work for the Orthodox as well would be to appoint Vicars General or Corepiscopa to be the leaders in each Tradition, under the local bishop.

Fr. I had another question. I was reading something and I happened to come across a GOA Cathedral’s website and they stated that kneeling (prostration) on Sundays was permitted because most people cannot attend on weekdays. I then saw this same information on a number or Greek sites. Is this a Greek thing or do all E.Orthodox have this option?
I thought the Orthodox were prohibitred from Prostration (kneeling) on Sundays and were required to stand unless old, infirm or Ill, in which cases, they were allowed to sit.

Blessings and Peace, Michael
 
Traditional Ang:
I thought the Orthodox were prohibitred from Prostration (kneeling) on Sundays and were required to stand unless old, infirm or Ill, in which cases, they were allowed to sit.
Dear Michael,

I made a small response to this in Message #412
 
Fr Ambrose:
It’s true what they say. The teachings of Vatican II have not yet been fully received in all parts of the Church. 😦 Here is the infallible teaching of the Magisterium at Vatican II:

“**The Pope is the perpetual and visible source and foundation of the unity **both of the bishops and of the whole company of the faithful” (No. 23, Dogmatic Constitution on the Church, Vatican II)
Father, it is quite clear from your posts that you adhere to an extraordinarily ultramontane view of the papacy. While I suspect this may comfort your self satisfaction at remaining outside the Roman communion (and may even reflect a rather less than rigorous popular piety among some Catholics), it is not how most educated Catholics understand or experience their Church.

The council fathers debated these points extensively, and crafted wording with far greater care than I can, or than you seem to appreciate. You have latched on to one careless word on my part (a word with a range of nuanced meanings), ignored other parts of the same phrase that should normally have elucidated the intended meaning ("The Pope in his Petrine function is the guardian of unity, not its source or its creator), associated it with the same word used with a subtly different meaning in the canons of Vatican II, and again ignored all the surrounding elucidating words in the Vatican II statement (“The Pope is the perpetual and **visible source and foundation of the unity **both of the bishops and of the whole company of the faithful”).

This sort of argumentation scores cheap points but is not intellectually convincing. Perhaps you might wish to demonstrate to us where in the documents of Vatican II the “Supreme Pontiff” or “his will” are described as “the location” of unity. You will search in vain because the term “will” would imply arbitrariness (which both Vatican I and II go some length to exclude) and “location” would imply that the unity of the Church lies nowhere else.

You are misrepresenting what the Church teaches. To do so deliberately would be to betray a lack of charity.

Irenicist
 
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Irenicist:
You are misrepresenting what the Church teaches. To do so deliberately would be to betray a lack of charity. Irenicist
GAssisi Redivus? He was an expert at the snide put-down and the supercilious phrase, the subtle imputation of a base motive or lack of charity, taking the high moral ground, etc.

Sorry my friend, but I do not want to debate with those who use ad hominems against others in a debate. This would not be apologetics but polemics. Vade in pacem.
 
## ISTM that Fr. Ambrose is in fact correct; the documents are sometimes very Ultramontane:

stjosef.at/council/search/LGa2.htm

4 As Supreme Pastor of the Church, the Supreme Pontiff can always exercise his power at will, as his very office demands. Though it is always in existence, the College is not as a result permanently engaged in strictly collegial activity; the Church’s Tradition makes this clear. In other words, the College is not always “fully active [in actu pleno]”; rather, it acts as a college in the strict sense only from time to time and only with the consent of its head. The phrase “with the consent of its head” is used to avoid the idea of dependence on some kind of outsider; the term “consent” suggests rather communion between the head and the members, and implies the need for an act which belongs properly to the competence of the head. This is explicitly affirmed in n. 22, 12, and is explained at the end of that section. The word “only” takes in all cases. It is evident from this that the norms approved by the supreme authority must always be observed. Cf. Modus 84.

[My emphasis]


http://www.stjosef.at/council/search/LG45.htm

Any institute of perfection and its individual members may be removed from the jurisdiction of the local Ordinaries by the Supreme Pontiff and subjected to himself alone. This is done in virtue of his primacy over the entire Church in order to more fully provide for the necessities of the entire flock of the Lord and in consideration of the common good.

**And see also: **

http://www.stjosef.at/council/search/CD9.htm

http://www.stjosef.at/council/search/CD2.htm

**Traditional Anglican may like this: **

http://www.stjosef.at/council/search/LG14.htm ##
 
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Irenicist:
Father, it is quite clear from your posts that you adhere to an , and again ignored all the surrounding elucidating words in the Vatican II statement (“The Pope is the perpetual and **visible source and foundation of the unity **both of the bishops and of the whole company of the faithful”).
This sort of argumentation scores cheap points but is not intellectually convincing.

GAssisi, I am wounded! How can you say that? Did I not quote, in Message #414, precisely the words which you have given, viz.-

“The Pope is the perpetual and visible source and foundation of the unity both of the bishops and of the whole company of the faithful”
(No. 23, Dogmatic Constitution on the Church, Vatican II)
Perhaps you might wish to demonstrate to us where in the documents of Vatican II the “Supreme Pontiff” or “his will” are described as “the location” of unity.
See the above. The Dogmatic Constitution on the Church defines the Supreme Pontiff as the perpetual source and foundation of unity. I would assert that “source and foundation” include the sense of location (even though I did use that word rather loosely, unaware that I was in debate with GAssisi!! 😃 ) If we want to look for the location of unity in the Roman Catholic Church, the Dognatic Constitution is very clear that it is the Supreme Pastor.

See also the post by Gottle:

“As Supreme Pastor of the Church, the Supreme Pontiff can always exercise his power at will, as his very office demands.”
 
Fr.,
That word “visible” is a phrase changing word.

The invisible head is of course Christ, the visible head is the Pope; from this point of view, it can be said that EVERY bishop is a visible head of his diocese and that the visible unity of the individual parishes are in the bishop.
 
Question for you Fr,

What is the Eastern Orthodox title for an “auxiliary” bishop? The Archbishop is commonly called Metropolitan, what are the supporting bishops called?
 
Michael_Thoma:
Question for you Fr,

What is the Eastern Orthodox title for an “auxiliary” bishop?
There are a few large dioceses which have an auxiliary bishop. For example the Diocese of Moscow is an enormous amount of work for the Patriarch and it has three auxiliary bishops -Gregory, Arseny and Evgeny. They are called “vicar bishops” in Russian.
The Archbishop is commonly called Metropolitan, what are the supporting bishops called?
Nothing. They are full and complete bishops, equal to the Metropolitan. For example, Metropolitan Laurus is the First Hierarch of the Russian Church Abroad. My own bishop, Hilarion of Sydney, is not in any sense a “supporting” bishop to the Metropolitan.

Maybe I have not really understood your question?
 
Fr Ambrose:
Can you show where rites have been given canonical rights to abrogate the canons of the ecumenical councils that there must be only one bishop in one territory? Is there canon law which allows this?
There is only 1 bishop for each rite in an area. There aren’t multiple bishops for each rite in an area.
Fr Ambrose:
I do not see why union with the Pope makes an uncanonical situation OK.
  1. For us it’s not uncanonical.
  2. Each rite has 1 bishop per area, not multiple bishops per rite per area.
  3. All rites are in communion with the pope.
Fr Ambrose:
After all, our Orthodox Churches in the States are in union with the Pope of Alexandria (and the Patriarch of Jerusalem)
You mean the Greeks, Russian, Bulgarian, etc etc etc are all in union with the patriarch of Alexandria? What about the other patriarchs?
Fr Ambrose:
but that does not give the green light to an uncanonical multiplicity of bishops ruling over one territory.
  1. This is an Orthodox problem not a Catholic one
  2. What are you going to do to solve this problem for yourselves?.
 
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