Un ordinariato personal , a veces llamado " ordinariato personal para ex anglicanos" [1] [2] o más informalmente un "ordinariato anglicano", [3] es una estructura canónica dentro de la Iglesia Católica establecida de acuerdo con la constitución apostólica Anglicanorum coetibus de 4 de noviembre de 2009 [4] [5] [6] [7] y sus normas complementarias. [8] Los ordinariatos se establecieron para permitir "grupos de anglicanos" [9]para unirse a la Iglesia Católica preservando elementos de su patrimonio litúrgico y espiritual. Son jurídicamente equivalentes a una diócesis , "una iglesia particular en la que y de la cual existe la única y única Iglesia católica", [10] pero pueden erigirse en el mismo territorio que otras diócesis "por razón del rito de los fieles o alguna razón similar ". [10]
Entre 2011 y 2012 se establecieron tres ordinariatos principalmente anglófonos:
- Ordinariato personal de Nuestra Señora de Walsingham (Inglaterra y Gales, Escocia)
- Ordinariato personal de la Cátedra de San Pedro (Estados Unidos, Canadá)
- Ordinariato Personal de Nuestra Señora de la Cruz del Sur (Australia, Japón)
Nombre
"Ordinariato personal" es el término utilizado para cada uno de los tres ordinariatos existentes en el decreto que los estableció: el Ordinariato personal de Nuestra Señora de Walsingham , [11] el Ordinariato personal de la Cátedra de San Pedro [12] y el Ordinariato personal de Nuestra Señora de la Cruz del Sur . También es el nombre colectivo que se les da a los tres en el anuario oficial de la Santa Sede [13] y es un nombre que usan los propios ordinariatos. [14] [15] [16]
"Ordinariatos para ex anglicanos" es un término utilizado a veces por los mismos ordinariatos, [17] [18] por fuentes de noticias (pero no documentos oficiales) de la Santa Sede [19] y conferencias episcopales. [20] Esta terminología, sin embargo, no significa que la membresía de un ordinariato comprenda exclusivamente a antiguos anglicanos. El director del ordinariato norteamericano ha dicho que "los ordinariatos para los ex anglicanos deben ser un puente hacia la unidad cristiana y una fuerza para el verdadero ecumenismo" y los miembros deben "construir y reconstruir nuestras relaciones con los cohermanos que se han quedado en la Iglesia Anglicana". . [21]
Los "ordinariatos anglicanos" se utilizan a menudo en periódicos, como el periódico de la Iglesia de Inglaterra [22] y el Registro Católico Canadiense . [23] También es utilizado a menudo por comunidades pertenecientes a los ordinariatos. [24] [25] [26] [27] El nombre no implica que los miembros de un ordinariato sigan siendo anglicanos. Mientras que aquellos que han sido anglicanos "traen consigo, a la plena comunión de la Iglesia Católica en toda su diversidad y riqueza de ritos y tradiciones litúrgicos, aspectos de su propio patrimonio y cultura anglicanos que están en consonancia con la fe católica", son "Católicos de Rito Latino, dentro de la plena comunión de la Iglesia Católica ... ya no forman parte de ninguna otra comunión". [28]
Historia
Fondo
La constitución apostólica fue una respuesta de la Santa Sede a las solicitudes provenientes de las iglesias anglicanas continuas , particularmente la Comunión Anglicana Tradicional ; y de las secciones anglo-católicas de la Comunión Anglicana , como las que participan con Forward in Faith , [29] y, dentro de la Iglesia Católica, de las parroquias de Anglican Use que han existido desde principios de la década de 1980 cuando, a pedido de los Estados Unidos Conferencia Estatal de Obispos Católicos , el Papa Juan Pablo II otorgó la Disposición Pastoral que permite la creación, dentro de las diócesis territoriales de la Iglesia Latina de los Estados Unidos, de parroquias en las que la liturgia se celebre en una forma aprobada de la tradición anglicana y con un matrimonio. clero compuesto por ex sacerdotes anglicanos que fueron ordenados en la Iglesia Católica al unirse a ella. Muchos de estos católicos de uso anglicano habían dejado la Iglesia Episcopal debido a la ordenación de mujeres, especialmente al episcopado, revisiones de la liturgia y cambios en su enseñanza moral. Estos cambios evidenciados también en la consagración de un hombre homosexual en pareja como obispo y la bendición de las parejas del mismo sexo han provocado serias tensiones dentro del mundo anglicano compuesto, como dijo el cardenal Walter Kasper en 2009, dando lugar a las solicitudes a las que la constitución apostólica fue una respuesta. [30] Las discusiones que llevaron a la concesión de la provisión pastoral de 1980 plantearon algunas de las ideas que se materializaron en la decisión de 2009. Una fue la creación de una estructura para los ex anglicanos similar al ordinariato militar , una idea que entonces no se actuó debido a la pequeña cantidad de anglicanos involucrados en ese momento. [31]
En octubre de 2007, la Comunión Anglicana Tradicional presentó a la Santa Sede una petición de unión total en forma corporativa (es decir, como cuerpo, no simplemente como individuos) con la Iglesia Católica Romana. [32] Esta agrupación mundial, bajo un solo primado, de iglesias de tradición anglicana pero fuera de la comunión con la sede de Canterbury, fue fundada en 1991. Se formó sobre una serie de cuestiones, incluidas las revisiones litúrgicas , la ordenación de mujeres y la apertura homosexuales como sacerdotes, la sanción de la homosexualidad y la importancia de la tradición .
El 5 de julio de 2008, el Cardenal Levada respondió a la solicitud formal de "unión plena, corporativa y sacramental" con la Iglesia Católica Romana [33] dando garantía por escrito de que la Congregación para la Doctrina de la Fe estaba prestando seria atención a la perspectiva de " unidad corporativa "planteada en esa solicitud. [34] La solicitud se convirtió así en la base de la decisión, anunciada por el cardenal Levada el 20 de octubre de 2009, de emitir la constitución apostólica. [35]
Anuncio y promulgación
La decisión de instituir ordinariatos personales para los anglicanos que se unen a la Iglesia católica fue anunciada el 20 de octubre de 2009 por el cardenal William Levada en una conferencia de prensa en Roma [36] [37] y por el arzobispo de Canterbury , Rowan Williams , y el arzobispo de Westminster. , Vincent Nichols , en una conferencia de prensa simultánea en Londres. [38] [39] [40] [41] [42]
La constitución apostólica que promulga la introducción de ordinariatos personales para ex anglicanos fue publicada el 9 de noviembre de 2009, junto con normas complementarias para los ordinariatos, permitiendo a los ex anglicanos entrar en plena comunión con la Iglesia Católica al tiempo que se preservan elementos del distintivo patrimonio espiritual y litúrgico anglicano. Se dispuso la ordenación como sacerdotes católicos de antiguos clérigos anglicanos casados, pero por razones históricas y ecuménicas , los hombres casados no podían ser ordenados obispos. Por lo tanto, el ordinario, que generalmente será designado entre los antiguos clérigos anglicanos, puede ser un sacerdote o un obispo. Los seminaristas del ordinariato debían prepararse junto con otros seminaristas católicos, aunque el ordinariato podría establecer una casa de formación para atender las necesidades particulares de formación en el patrimonio anglicano. [42] [43] [44]
En diciembre de 2009, el Cardenal Levada respondió a cada uno de los obispos de la Comunión Anglicana Tradicional que firmaron la petición de octubre de 2007 para la unión corporativa con la Iglesia Católica, declarando que la Congregación para la Doctrina de la Fe había completado su estudio largo y detallado con el con el objetivo de poner a disposición un modelo adecuado y viable de unidad orgánica para su grupo "y otros grupos similares". La Comunión Anglicana Tradicional luego entabló discusiones con esos otros grupos y con representantes de las conferencias episcopales católicas y planeó dar una respuesta formal después de una reunión de sus obispos en la Pascua de 2010. [45]
Aceptación por algunos grupos anglicanos
Varios grupos anglicanos pronto solicitaron a la Congregación para la Doctrina de la Fe su aceptación en los ordinariatos.
- El 3 de marzo de 2010, en Orlando, Florida, los ocho miembros de la Cámara de Obispos de la Iglesia Anglicana en América votaron por unanimidad para formar parte de la Iglesia Católica junto con 3.000 compañeros comulgantes en 120 parroquias en cuatro diócesis de todo el país. [46] Después de la votación, los obispos y las parroquias de Provisión Pastoral enviaron una petición conjunta a la Congregación para la Doctrina de la Fe solicitando el establecimiento de un ordinariato en los Estados Unidos y haciendo algunas sugerencias sobre cómo hacerlo. [47]
- El 12 de marzo de 2010, la Iglesia Católica Anglicana de Canadá solicitó formalmente la erección de un ordinariato en Canadá. [48] Posteriormente, la denominación se dividió en dos jurisdicciones, una de las cuales se separó y se unió al ordinariato, cuando varias congregaciones decidieron no unirse a la Iglesia católica debido a diversas dificultades imprevistas.
- La Iglesia Católica Anglicana en Australia (una provincia de la Comunión Anglicana Tradicional ) y Forward in Faith Australia , en su mayoría miembros de la Iglesia Anglicana de Australia , solicitaron conjuntamente un ordinariato en Australia. [49] Sin embargo, dos congregaciones más tarde dejaron la denominación por el tema.
- La Iglesia del Estrecho de Torres , otra provincia de la Comunión Anglicana Tradicional en Australia, que cubre partes del norte de Queensland y el Estrecho de Torres, también solicitó un ordinariato separado. [50]
- La mayoría de los 17 clérigos de la Iglesia Anglicana Tradicional (la Provincia de la Comunión Anglicana Tradicional de Inglaterra, Escocia y Gales) apoyó una petición de aceptación en el ordinariato católico romano. [51]
- En septiembre de 2010, bajo el liderazgo de alguna Iglesia de Inglaterra obispos, la Sociedad de San Wilfrido y St Hilda , una nueva agrupación que tiene la intención de permanecer dentro de la Iglesia de Inglaterra, fue fundada para los anglicanos que no aceptan el ministerio del Papa en al menos "como se ejerce actualmente", [52] como un intento de mantener a los anglocatólicos en la Iglesia de Inglaterra.
Propósito
La estructura de un ordinariato permite a los anglicanos entrar en plena comunión con el Papa mientras preserva cierto grado de identidad corporativa y autonomía de las diócesis geográficas para otros católicos de la Iglesia Latina (también conocida como el "Rito Latino") y mantiene elementos distintivos de su "patrimonio teológico, espiritual y litúrgico" anglicano. [53] Los ordinariatos integran estos grupos de tal manera que "para mantener las tradiciones litúrgicas, espirituales y pastorales de la Comunión Anglicana dentro de la Iglesia Católica, como un don precioso que nutre la fe de los miembros del Ordinariato y como un tesoro para ser compartida ", [28] [54] [55] es parte del" Rito Latino, dentro de la plena comunión de la Iglesia Católica y profesa toda la doctrina de la Iglesia sobre la fe y la moral ". [28] [29] [56]
Los ordinariatos personales fueron concebidos originalmente para antiguas comunidades anglicanas y clérigos que buscaban convertirse en católicos, lo que les permitió conservar muchos aspectos de su liturgia y tradiciones anglicanas. [57] En consecuencia, los ordinariatos se identifican como anglicanos culturalmente, pero como católicos teológica y eclesiológicamente. Sin embargo, la membresía en los ordinariatos no se limita exclusivamente a los ex anglicanos.
Patrimonio anglicano
En una carta de septiembre de 2013, el arzobispo Vincent Nichols, presidente de la Conferencia de Obispos Católicos de Inglaterra y Gales, explicó que, a través de la estructura canónica del ordinariato, "los anglicanos que deseen entrar en la plena comunión de la Iglesia Católica, trayendo consigo para ellos algunas de las tradiciones y la belleza de la herencia anglicana en la que se nutrieron, pueden hacerlo ". [58] [59]
Los ritos de los ordinariatos se caracterizan por revisiones de los ritos anglicanos aprobados por la Santa Sede para su uso. Si bien el Rito Romano también está permitido para los ordinariatos, su misal oficial de Adoración Divina fue adaptado del Libro de Adoración Divina que las parroquias de la Provisión Pastoral de los Estados Unidos ya estaban usando antes de que se instituyeran los ordinariatos. [60]
El cardenal Sarah ha elogiado la liturgia del ordinariato: "Ciertamente, las culturas y otros cristianos traen dones a la Iglesia; la liturgia de los ordinariatos de los anglicanos ahora en plena comunión con la Iglesia católica es un hermoso ejemplo de esto". [61]
Algunos elementos del patrimonio anglicano incluidos dentro del carisma de los Ordinariatos son: [62]
- Llamado a la fe y la devoción comunitaria
- Caridad evangélica
- Inglés sacro
- Reverencia y belleza en la adoración
- Música y canto de himnos congregacionales
- Predicación del evangelio
- Tradición teológica inglesa
Miembros potenciales
Anglicanos
A través de los ordinariatos, "los anglicanos que deseen entrar en la plena comunión de la Iglesia Católica, trayendo consigo algunas de las tradiciones y la belleza de la herencia anglicana en la que se nutrieron, pueden hacerlo". [63] Sin embargo, los anglicanos que se unen a la Iglesia Católica no están obligados a convertirse en miembros de un ordinariato y pueden elegir pertenecer a la diócesis latina de residencia. [6] [28] En cualquiera de las formas, se reciben mediante la profesión de fe individual. El rito de recepción normalmente también incluiría los sacramentos de la Confirmación y la Eucaristía. [8]
A los anglicanos que se unen a las diócesis latinas locales, ya sea antes [64] o después [65] de la erección de un ordinariato, se les permite unirse a un ordinariato. Monseñor Jeffrey Steenson es un ejemplo de alguien que primero se convirtió en miembro de una diócesis latina antes de ser miembro de un ordinariato.
No anglicanos
La membresía ordinaria como una entrada a la plena comunión con la Iglesia Católica no se limita únicamente a los miembros de las iglesias en la Comunión Anglicana. El documento de fundación de los ordinariatos personales declaró que sus miembros serían personas "originalmente pertenecientes a la Comunión Anglicana y ahora en plena comunión con la Iglesia Católica" (ex anglicanos) o aquellos "que reciban los sacramentos de iniciación dentro de la jurisdicción del Ordinariato. ". [66] (Los sacramentos de iniciación son el bautismo , la confirmación y la eucaristía . [67] ) Además, los ordinariatos personales han ampliado el significado de la palabra "anglicano" en este contexto para incluir miembros de cualquier "Iglesia protestante vinculada a la Iglesia". de Inglaterra, como la Iglesia Luterana o Metodista "en Gran Bretaña [68] o para cualquiera que alguna vez haya sido" anglicano, episcopal, metodista o AME "en los Estados Unidos . [65] Por lo tanto, muchas personas que nunca han sido parte formal de una iglesia en la Comunión Anglicana pueden convertirse en católicos a través de un ordinariato, al igual que lo harían a través de cualquier parroquia diocesana .
Las normas complementarias emitidas al mismo tiempo añadieron que "quienes han recibido todos los sacramentos de iniciación fuera del Ordinariato no son ordinariamente elegibles para ser miembros", pero indicaron que por excepción "los miembros de una familia perteneciente al Ordinariato" pueden convertirse en miembros. además. [8] Estas personas, que no pertenecen a ninguna de las otras dos categorías de miembros, son por tanto una tercera clase.
Las mismas tres categorías de miembros se enumeran en el decreto de erección del Ordinariato Personal de la Cátedra de San Pedro: "Incluye a los fieles, de todas las categorías y estados de vida, que, habiendo pertenecido originalmente a la Comunión Anglicana, ahora son en plena comunión con la Iglesia Católica, o que hayan recibido los sacramentos de la iniciación dentro de la jurisdicción del propio Ordinariato, o que sean recibidos en ella por ser parte de una familia perteneciente al Ordinariato ". [69]
Una modificación de 2013 de las normas que rigen los ordinariatos personales dejó en claro que la membresía de un ordinariato está abierta a aquellos que son católicos por bautismo pero que no han recibido los otros dos sacramentos de iniciación, si la evangelización por parte de un ordinariato los devuelve a la fe. y práctica de la Iglesia Católica. [70] [71] Aunque carecen de antecedentes anglicanos, adquieren la membresía de un ordinariato al recibir en él algunos de los sacramentos de iniciación. Otros católicos no pueden "por motivos puramente subjetivos o preferencias personales" inscribirse en un ordinariato. [72] [73] Sin embargo, todos los católicos pueden asistir y recibir la comunión regularmente en los servicios ordinarios, como pueden hacerlo en cualquier parroquia católica latina o oriental. [74]
Si la membresía por recepción de los sacramentos de iniciación dentro de un ordinariato está abierta no solo a los católicos mencionados en la enmienda de 2013, sino también a otros que no tienen antecedentes anglicanos, algo sobre lo cual no se ha emitido una declaración expresa, cualquiera que aún no haya recibido los tres sacramentos de iniciación pueden unirse. Esto incluye a los no cristianos, aquellos que, en opinión de la Iglesia Católica, no tienen un bautismo válido [75] (como los mormones), [76] y aquellos que, nuevamente desde el punto de vista de la Iglesia Católica, tienen un bautismo válido. pero no una confirmación o Eucaristía válida. [77] Se considera que los protestantes en general carecen de una confirmación válida, pero se reconoce que las iglesias orientales y algunas occidentales, como algunas iglesias católicas antiguas y la Iglesia católica nacional polaca , tienen sacramentos válidos. [77]
Los sacerdotes de rito latino pueden recibir cristianos ortodoxos, que luego pertenecen no a la Iglesia latina sino a la respectiva iglesia católica oriental en particular . Ser adscrito a la Iglesia latina (por ejemplo, si la persona tenía la intención de unirse al ordinariato), oa una iglesia católica oriental sui iuris distinta a la del mismo rito que la iglesia oriental no católica de la que proviene el cristiano , permiso de la Sede Apostólica puede ser necesaria, aunque también puede ocurrir con el permiso de los respectivos Ordinarios Orientales y Latinos que tengan jurisdicción. [78] Los sacerdotes de un ordinariato personal no están excluidos de esta autoridad: "Cualquiera que no sea ya católico puede ser recibido en la Iglesia católica a través del Ordinariato". [79]
Desarrollo regional
Gran Bretaña
In October 2010, the parochial church council of St Peter's in Folkestone voted to enter the Roman Catholic Church. About half the parish, including their priest, were received into the by then established ordinariate on 9 March 2011.[80][81]
On 8 November 2010, three serving and two retired bishops of the Church of England announced their intention to join the Roman Catholic Church. The serving bishops were provincial episcopal visitors Andrew Burnham of Ebbsfleet, Keith Newton of Richborough, along with suffragan John Broadhurst of Fulham, all of whom declared their intention to resign from the offices they held with effect from 31 December 2010.[82] The retired bishops were Edwin Barnes, formerly of Richborough, and David Silk, formerly of Ballarat in Australia and an honorary assistant bishop in the Diocese of Exeter.
The Archbishop of Canterbury, Rowan Williams, announced that he had with regret accepted the resignations of Bishops Burnham and Newton. Alan Hopes, an auxiliary bishop in the Westminster Diocese, gave assurance of a warm welcome from the Catholic Bishops' Conference of England and Wales for those who wished to be part of an ordinariate.[83] In a pastoral letter concerning his resignation as Bishop of Richborough, Newton stressed that he had done so not for "negative reasons about problems in the Church of England but for positive reasons in response to our Lord's prayer the night before he died, [that] 'they may all be one'".[84][better source needed] Ruth Gledhill, religious affairs correspondent of The Times, said that the announcement could prompt "hundreds, possibly thousands" of lay ministers to follow the bishops' example. She added: "It's quite significant as it means the ordinariate – that quite a few people have been saying might not get off the ground – could be a force to be reckoned with."[83]
On 19 November 2010, the Catholic Bishops' Conference of England and Wales announced that work was proceeding with a view to establishing an ordinariate in January 2011. It also said that the five Anglican bishops would receive ordination to the Catholic diaconate and priesthood at about the same time and would then assist in the reception of other Anglicans probably in Holy Week, followed during Eastertide by diaconal ordinations and priestly ordination around Pentecost of those former Anglican clergy whose requests for ordination would have been accepted by the Congregation for the Doctrine of the Faith.[85][86]
On 1 January 2011, Broadhurst, Burnham and Newton, their wives (except Burnham's wife, who is Jewish) and three former Anglican nuns of a convent at Walsingham were received into the Catholic Church.[87][better source needed] The three men were ordained to the Catholic diaconate on 13 January and to the priesthood on 15 January.
The first personal ordinariate for former Anglicans, the Personal Ordinariate of Our Lady of Walsingham, was established on 15 January 2011,[88] with Keith Newton appointed as the first ordinary.[89][better source needed] At Easter 2011, about 900 laity and about 60 former Anglican clergy (many retired from active ministry) joined the Catholic Church as members of the ordinariate.[90]
In 2014, Monsignor Keith Newton, the ordinary, admitted that the ordinariate had not grown as much as was hoped. It had not yet aroused broad interest among Anglican clergy, who had not welcomed it. To revive interest among Anglican upholders of traditional Christian doctrine, the ordinariate's members, he suggested, should "communicate our message more fully and with more vigour and enthusiasm".[91]
United States and Canada
On 1 January 2012, the ordinariate for the United States was established with the name of the Personal Ordinariate of the Chair of Saint Peter. Jeffrey N. Steenson, a former bishop of the Episcopal Church, was named as its first ordinary.[92] In December 2012, the ordinariate was given extended jurisdiction over Canada through the newly established Canadian Deanery of St John the Baptist. Lee Kenyon, the first Anglican ordinariate priest ordained for service in Canada, was appointed as the first dean.
The Congregation for the Doctrine of the Faith appointed Cardinal Donald Wuerl, the Archbishop of Washington, as its delegate for the implementation of an ordinariate in the United States. Wuerl also led a liaison committee of three bishops of the United States Conference of Catholic Bishops for implementation of the ordinariate.
The Congregation for the Doctrine of the Faith also appointed Thomas Collins, Archbishop of Toronto, as its delegate for implementation of an ordinariate in Canada. Collins also led a liaison committee of bishops of the Canadian Conference of Catholic Bishops.
In November 2010, the Parish of Our Lady of the Atonement[93] in San Antonio, Texas, the first Anglican Use parish under the Pastoral Provision, hosted a seminar called "Becoming One" to build relationships and to disseminate information about the possibility of establishing a personal ordinariate in the United States. It was well attended by interested parties from the United States and Canada. In March 2011 a similar conference was held in Mississauga, Ontario, for those interested from across Canada. Christopher Phillips, one of the guest speakers at the conference, celebrated the first Anglican Use Mass in Canadian history at St Joseph's Streetsville for the Feast of the Annunciation.
A pastoral letter dated 30 November 2010 from John Hepworth, primate of the Traditional Anglican Communion, stated that announcements similar to those for England and Wales and for Australia were expected to be issued soon concerning Canada and the United States. He also stated that Robert Mercer, a retired bishop resident in England who had been the Anglican Bishop of Matabeleland and then a bishop in the Anglican Catholic Church of Canada (a Continuing Anglican church), intended to join the ordinariate for England and Wales.[94]
However, most of the "continuing" Anglican Church in America (TAC) drew back from joining the ordinariate. Of the Anglican Church in America parishes, St. Barnabas Church of Omaha, Nebraska accepted the offer of the Holy See and became part of the ordinariate. Only three parishes from the Episcopal Church (Anglican Communion)[which?] were interested, and two[which?] of these were embroiled in multimillion-dollar lawsuits over their church property.[95]
In May 2011, preparations for members of the Traditional Anglican Communion in Canada to join an ordinariate were put on hold in view of reports about intended announcements by Collins that those intending to join the ordinariate would have to close their Traditional Anglican parishes and attend a Catholic parish for four to six months and that the dossiers submitted by the clergy concerned showed that their training was inadequate, requiring them to attend a Catholic seminary for an unspecified time. Archbishop denied the reports.[96]
In early June 2011, in advance of the report that Wuerl was due to present to the United States Conference of Catholic Bishops on interest shown in joining an ordinariate, a 100-member Episcopal parish in Bladensburg, Maryland was reported to have become the first in the United States to ask to be received into the Catholic Church while keeping aspects of its Anglican traditions.[97] Other accounts give Mount Calvary Church in Baltimore as the first, and the Bladensburg church as the second.[98][99]
In his report to the bishops' conference, Wuerl stated that the Holy See had indicated its wish to establish an ordinariate in the United States before the end of 2011.[100] At the next meeting of the Bishops Conference, on 15 November, he announced that, with the approval of Pope Benedict XVI, 1 January 2012 would be the date of establishment of the new ordinariate for former Anglicans in the United States.[101] He said that of 67 petitions by United States Anglican clergy for ordination as Catholic priests 35 had already received the nihil obstat of the Holy See and would be examined locally for possible acceptance. He also said that two Anglican communities had already entered into full communion with the Catholic Church, one in the Diocese of Fort Worth, the other in the Archdiocese of Washington.
The ordinariate dedicated its chancery building 1 February 2015, behind and adjacent to its principal church, the Church of Our Lady of Walsingham in Houston, Texas, at which time it also celebrated the publication of the new Divine Worship missal for use in its public worship.[102][103]
On 24 November 2015, the Holy See announced that Fr. Steven J. Lopes would be the first bishop of the Personal Ordinariate of the Chair of Saint Peter.[104][105][106] In assuming that responsibility, he succeeded Monsignor Jeffrey N. Steenson, a former Episcopal bishop appointed by Pope Benedict XVI to the position of "ordinary" in 2012.[105] The appointment of Lopes marked the first time a Roman Catholic bishop had been appointed to any of the world's three ordinariates erected for former Anglicans.[105] On 2 February 2016, Lopes was consecrated a bishop in Houston and took up his appointment as prelate of the ordinariate.[106]
Australia and Japan
At the end of November 2010, Peter Elliott, an auxiliary bishop in Melbourne, Australia,[107] said that the Australian bishops intended to follow the example of England and Wales so that an initially "very small" ordinariate could be established in that country, with specific churches designated for its use, by Pentecost 2011. A former Anglican layman, Elliott is designated as the delegate of the Congregation for the Doctrine of the Faith and a liaison to the Australian Catholic Bishops' Conference. He expected that, once established, the proposed Australian ordinariate would attract "a much larger number of people".[108] An Australian ordinariate implementation committee was formed in mid-December 2010.
A national Australian ordinariate festival was held in February 2011 at Coomera in Queensland.[109] The conference was hosted by Elliott and Archbishop John Hepworth of the Anglican Catholic Church in Australia.
People from the Catholic Church attended, as well as members of the Anglican Church of Australia, the Anglican Catholic Church in Australia, the Church of Torres Strait and the Ukrainian Catholic Church, as well as some Anglican religious who wish to be part of the ordinariate. The implementation committee had its inaugural meeting after the conference.
The consensus of the festival was that unity can be achieved while also preserving the distinctive Anglican heritage of the churches.[110] Elliott said that membership in the ordinariate by interested persons is sought by a formal application in writing. All clergy transferring to the ordinariate will require a Catholic priest as sponsor and ordination within the Catholic Church.
In a radio discussion on 20 February 2011, Hepworth said that some 800 people of his own church, the Anglican Catholic Church in Australia, were committed to joining an ordinariate and that he believed, once implemented, it would grow strongly. The possibility of the Church of Torres Strait (some 9,000 people) joining was also discussed on the radio program.[111]
A conference and synod of the Church of Torres Strait, held from 3 to 5 June 2011, decided unanimously to accept the idea of the church becoming a Catholic ordinariate and set a target date of the First Sunday in Advent in 2011 for its implementation after first finding out how many of its membership wish to join the ordinariate.[112]
In his address to an ordinariate information day in Melbourne on 11 June 2011, Elliott said that the Australian ordinariate was expected to be established in 2012. He also confirmed that the petition of the Church of Torres Strait had been sent to Rome.[113]
However Hepworth, a former Catholic priest who has been married twice, could not be an ordained bishop of the proposed ordinariate.[114] A statement issued by the TAC's College of Bishops following a meeting in Johannesburg in March 2012 stated that the body had voted to remain Anglican, despite Hepworth's efforts.
As announced by the Australian Catholic Bishops' Conference on 11 May 2012,[115] the Congregation for the Doctrine of the Faith established the Personal Ordinariate of Our Lady of the Southern Cross on 15 June 2012. The 72-year-old Harry Entwistle, who had been the Western Regional bishop (based in Perth, Western Australia) of the Anglican Catholic Church in Australia was appointed the first ordinary and was ordained a priest in the Catholic Church on the same day.[116]
Since its inception, the ordinariate has grown to include twelve Australian congregations in Queensland, Victoria, Western Australia, South Australia, and New South Wales.[117] In February 2015, a congregation of the Traditional Anglican Church of Japan was received as the Ordinariate Community of St. Augustine of Canterbury, the first ordinariate community in Asia.[118] Another community in Hiroshima has since joined.[119]
Naturaleza de los ordinariatos
The Anglican ordinariates are intended to integrate groups of Anglicans into the life of the Catholic Church in such a way as "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".[28][54][55] An ordinariate is part of "the Latin Rite, within the full communion of the Catholic Church and professes all that church's doctrine on faith and morals."[28][29][56]
The Congregation for the Doctrine of the Faith establishes, in consultation with the episcopal conference concerned, personal ordinariates for former Anglicans within the episcopal conference's area. There may be more than one personal ordinariate, delimited geographically or otherwise, within the territory of the same episcopal conference. Each ordinariate, composed of lay faithful, clergy, and members of religious institutes originally belonging to the Anglican Communion and now in full communion with the Catholic Church, is juridically comparable to a diocese. The ordinary of each ordinariate, who may be either a bishop or a priest, chosen on the basis of a terna of names presented by the governing council of the ordinariate,[120] is canonically equivalent to a diocesan bishop and an ex officio member of the respective episcopal conference.,[121]
An ordinariate shall have a governing council composed of at least six priests[81] and chaired by the ordinary, that exercise the combined functions of the Presbyteral Council and the College of Consultors of a diocese.[122] Each ordinariate is also to have a finance council[123] and a pastoral council to perform the same functions as the respective bodies in a diocese.[124] An ordinariate also may establish its own tribunal to process marriage and other cases, though the local diocesan tribunals retain jurisdiction if the ordinariate does not set up a tribunal of its own.[125]
The ordinary cannot be a bishop if married or with dependent children.[126] In that case, while not having episcopal holy orders, in particular the power to ordain to the diaconate, priesthood and episcopacy, he has the powers and privileges of other prelates who are canonically equivalent to diocesan bishops, such as territorial prelates. It is he who by issuing dimissorial letters admits candidates to holy orders, having first obtained the consent of the governing council.[127] As an ordinary, he may personally install such candidates in the preliminary ministries of lectorate and acolytate. Like other equivalents of diocesan bishops, he is a full member of the episcopal conference and may use certain episcopal symbols, such as mitre, crosier, ring, pectoral cross, zucchetto, choir dress with purple cassock.
After having heard the opinion of the local diocesan bishop, the ordinary may, with the consent of the governing council and of the Holy See, erect "deaneries", each supervised by a "delegate", that encompass multiple parishes of the ordinariate.[127] The ordinary may also establish and suppress parishes and houses of formation and approve programs of formation with the consent of the governing council.[127]
Like diocesan bishops, the ordinary must make an ad limina apostolorum visit to Rome every five years. During this visit, the ordinary presents a report on the status of his ordinariate to the Pope through the Congregation for the Doctrine of the Faith and in consultation with the Congregation for Bishops and the Congregation for the Evangelization of Peoples.[44][128]
On 9 April 2019, the Congregation for the Doctrine of the Faith promulgated an update to the complementary norms governing personal ordinariates. The new norms were approved on 19 March 2019.[129]
Divine Worship or Ordinariate Use liturgy
The ordinariates use Anglican ritual and have full faculties to celebrate the Eucharist and the other sacraments, the Liturgy of the Hours and other liturgical functions in accordance with the liturgical books proper to Anglican tradition, in revisions approved by the Holy See, so as to maintain the Anglican liturgical, spiritual and pastoral traditions. This faculty does not exclude liturgical celebrations according to the Roman Rite.[130]
The Complementary Norms clearly envision considerable pastoral collaboration between the clergy of parishes of personal ordinariates and the clergy of the dioceses within which they would be located.[131] The Complementary Norms also specifically grant faculties to the pastor of a geographical parish that has a parish of a personal ordinariate within its boundary to supply liturgical and pastoral services consistent with the needs of the congregation of a parish of an ordinariate that does not have a parochial vicar assigned in the event of the death, incapacity, or unexpected absence of its pastor.[132]
Initially, ordinariate liturgies followed the Anglican Use of the Book of Divine Worship of the parishes of the Pastoral Provision, incorporating "the sacral language of the Book of Common Prayer... and many elements of the English Missal."[21] In Advent 2013, however, all three Anglican ordinariates adopted a newly revised Order of Mass, approved by the Congregation for the Doctrine of the Faith and the Congregation for Divine Worship, which "decided on the generic title 'Divine Worship' for the entire liturgical provision for the Personal Ordinariates, though the term 'Ordinariate Use' may still be used as shorthand."[133]
Anglican religious institutes
The apostolic constitution provides a juridical framework within which an Anglican religious community may join the Catholic Church as a group: "Institutes of Consecrated Life originating in the Anglican Communion and entering into full communion with the Catholic Church may also be placed under his (the ordinary's) jurisdiction by mutual consent."[134] The ordinary may also erect new societies of apostolic life and institutes of consecrated life with the permission of the Holy See.
Married former Anglican clergy and rules on celibacy
The Catholic Church does not recognise the validity of Anglican ordination (see Apostolicae curae), so all who were ordained in the Anglican Communion must receive ordination in the Catholic Church to continue their ministry. The Apostolic Constitution reaffirms in principle the discipline of clerical celibacy for clergy of the Latin Church, but allows ordination of married former Anglican clergy to the orders of deacon and priest in the service of an ordinariate: "Those who ministered as Anglican deacons, priests, or bishops, [...] may be accepted by the Ordinary as candidates for Holy Orders in the Catholic Church".[135] "In consideration of Anglican ecclesial tradition and practice, the Ordinary may present to the Holy Father [the Pope] a request for the admission of married men to the presbyterate in the Ordinariate".[136] This request is granted on a case-by-case basis,[137] not as a matter of course but by exception: "The norms established in the Encyclical Letter of Pope Paul VI Sacerdotalis caelibatus, n. 42 and in the Statement In June are to be observed."[138]
On the basis of objective criteria determined by the ordinary in consultation with the episcopal conference and approved by the Holy See, the ordinary may petition the Pope, on a case-by-case basis, to admit married men to the priesthood as a derogation of canon 277 §1[139] of the 1983 Code of Canon Law, but the general rule is that the ordinariate will admit only celibate men.[140] No married man may be ordained a bishop.
Provisions for former Anglican bishops
Ordination of married men to the episcopacy is excluded in the Catholic tradition, but the apostolic constitution's complementary norms include provisions which take into account the position of married former Anglican bishops.
- A married former Anglican bishop may be ordained as a priest, in the same manner as a married former Anglican priest.[141]
- A former Anglican bishop may be appointed as the ordinary and thus exercise ecclesiastical governance equivalent to that of a bishop. If married, he will be ordained as a priest.[142] The ordinary is, ex officio, a full member of the episcopal conference regardless of the degree of holy orders to which he is ordained.[143]
- The ordinary may call upon a former Anglican bishop who is a member of the ordinariate to assist in its administration.[144] This provision could encompass a role analogous to that of an auxiliary bishop within a diocese or as the "delegate" in charge of a "deanery".
- Any former Anglican bishop who is a member of an ordinariate may be invited to participate in the meetings of the episcopal conference, with the status of a retired bishop.[145]
- In addition, a former Anglican bishop who has not been ordained a bishop in the Catholic Church may nonetheless receive permission to use episcopal insignia.[146] This has precedent in the Catholic Church with cases of unordained abbots and abbesses.
Overall, these provisions provide considerable flexibility to preserve both the dignity of office and the opportunity for comparable pastoral leadership of former Anglican bishops who are not eligible for episcopal ordination in the Catholic Church. Note that a former Anglican "diocese" with a married bishop could in fact remain intact as an "ordinariate" with its former bishop, ordained as a priest but granted permission to wear episcopal insignia, serving as its "ordinary".
Instituciones similares
The personal ordinariates that the apostolic constitution envisages are similar to military ordinariates for the pastoral care of members of armed forces in that membership is on a personal rather than a territorial basis; but they differ in many aspects, as can be seen by a comparison of Anglicanorum coetibus with the apostolic constitution Spirituali militum cura of 21 April 1986 by which Pope John Paul II restructured the military ordinariates, which were previously called military vicariates.[147] For instance, the military ordinariates must be headed by a bishop and lack structures such as the "governing council" of the ordinariates for former Anglicans.[5][36][148]
The personal ordinariates for former Anglicans differ also from personal prelatures (the only one existing now being Opus Dei),[149] which, according to canon law, "are composed of deacons and priests of the secular clergy",[150] to whose apostolic works lay people can dedicate themselves by way of agreements made with the prelature.[150] with no mention of members of religious institutes.[151] A major difference between a "personal ordinariate" and a "personal prelature" is that ordinariates (both personal and military) may erect parishes and those who inscribe themselves in the apposite register effectively become transients in their geographic diocese (no accumulative membership).[152]
Membership of a personal ordinariate for former Anglicans extends to "lay faithful, clerics and members of Institutes of Consecrated Life and Societies of Apostolic Life, originally belonging to the Anglican Communion and now in full communion with the Catholic Church, or those who receive the Sacraments of Initiation within the jurisdiction of the Ordinariate".[153]
Much more similar are the eight ordinariates for the faithful of eastern rite, which are listed in the Annuario Pontificio together with the seventeen apostolic exarchates,[154] immediately before the ordinariates for former Anglicans.[155] Of the ordinariates for the faithful of eastern rite, four (in Argentina, Brazil, France and Poland) are generically for all Eastern Catholics who lack an ordinary of their own rite with jurisdiction for the particular country and who are therefore entrusted to the care of a Latin archbishop in the country. The one in Austria is for Catholics belonging to any of the fourteen particular Churches that use the Byzantine Rite. The other three (Eastern Europe, Greece and Romania) are for members of the Armenian Catholic Church. Such ordinariates have been in existence for a century, having been introduced by the apostolic letter Officium supremi Apostolatus of 15 July 1912.
Comparisons with the Eastern Catholic churches
While the personal ordinariates preserve a certain corporate identity of Anglicans received into the Catholic Church, they are canonically within the Latin Church and share the same theological emphasis and in this way differ from the Eastern Catholic churches, which are autonomous particular churches.[29]
The Latin Church, as a rule, restricts ordination to the priesthood to celibate men – and also to the diaconate except when, by decision of the episcopal conference, married men "of more mature age" (at least 35 years old) may be ordained to the diaconate.[156] In this also the ordinariates for former Anglicans differ from those Eastern Catholic churches in which priesthood and diaconate are open to married men as well as to celibates. The Holy See may grant exceptions for the ordinariates to the general rule on a case-by-case basis for married former Anglican clergy but not for married laymen.
Prospect of personal ordinariates for Lutherans
On 30 October 2012, Cardinal Kurt Koch, President of the Pontifical Council for Promoting Christian Unity, said in an interview that if Lutherans express a wish for an arrangement similar to the personal ordinariates for former Anglicans, the Catholic Church will have to reflect on it, but that the initiative must come from Lutherans.[157][158] Archbishop Gerhard Ludwig Müller, Prefect of the Congregation for the Doctrine of the Faith, commented on 11 January 2013 that, while the situation of Lutherans is different from that of Anglicans, the Holy See might consider an ordinariate for those among them who might wish to become members of the Catholic Church while retaining "the legitimate traditions they have developed".[159] The Lutheran World Federation General Secretary, Martin Junge, expressed concern at the idea, saying that it would create further difficulties in ecumenical dialogue and discourage the commitment of Lutherans to celebrate in 2017 the 500th anniversary of the Protestant Reformation "in a spirit of ecumenical understanding and cooperation".[160] Ordinariates have also been suggested for other communities in the Catholic Church, such as Hebrew Catholics.[citation needed]
Ver también
- Anglican–Roman Catholic dialogue
- Personal prelature
Referencias
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- ^ "BBC NEWS - UK - Rome rules on admitting Anglicans".
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- ^ Norman Doe, "The Apostolic Constitution Anglicanorum coetibus: An Anglican Juridical Perspective", pp. 4-8
- ^ a b Rhidian Jones, The Canon Law of the Roman Catholic Church and the Church of England (Continuum International Publishing Group 2011ISBN 9780567616418 ), Appendix IV
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- ^ a b Apostolic Constitution, III
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- ^ "Ordinariate Questions & Answers" Archived 30 August 2015 at the Wayback Machine, Personal Ordinariate of the Chair of Saint Peter website.
- ^ "Archbishop urges Catholics to support the ordinariate" Archived 26 December 2013 at the Wayback Machine, Catholic Herald, 19 September 2013.
- ^ "To All Parishes in the Dioceses of England and Wales" Archived 30 October 2013 at the Wayback Machine, Personal Ordinariate of Our Lady of Walsingham website.
- ^ "Liturgy - Anglican Use" Archived 24 December 2013 at the Wayback Machine, Personal Ordinariate of Our Lady of Walsingham website.
- ^ "Towards an Authentic Implementation of Sacrosanctum Concilium", Address of His Eminence, Robert Cardinal Sarah, Sacra Liturgia UK 2016, London, England, 5 July 2016
- ^ Charism of the Ordinariate
- ^ "CatholicHerald.co.uk » Archbishop urges Catholics to support the ordinariate". Archived from the original on 26 December 2013. Retrieved 25 December 2013.
- ^ "CatholicHerald.co.uk » All former Anglicans can join ordinariate, says bishop". Archived from the original on 27 December 2013. Retrieved 27 December 2013.
- ^ a b North American ordinate website Archived 12 May 2015 at the Wayback Machine, "A person is eligible for membership if they, their spouse, or any member of their family is or ever has been Anglican, Episcopalian, Methodist, or AME. This applies even if the person or their spouse has already become a Roman Catholic"
- ^ Anglicanorum coetibus, 1 §4
- ^ "Catechism of the Catholic Church - The sacraments of the Christian initiation". www.vatican.va. Retrieved 2 April 2018.
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- ^ Complementary Norms, article 5 §2 as revised on 31 May 2013 (cf. Andrea Tornielli, "Francis makes key amendment giving Ordinariates important role in new evangelisation")
- ^ "Pope says Catholics seeking confirmation can join Anglican ordinariate". Catholic News Agency.
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- ^ a b John Huels, The Catechumenate and the Law: A Pastoral and Canonical Commentary for the Church in the United States (Liturgy Training Publications, 1994), p. 24
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- ^ Complementary norms, art. 4 §1
- ^ Complementary norms, art. 2 §2
- ^ Apostolic Constitution, X §2; complementary norms, art. 12
- ^ Apostolic Constitution, X §3
- ^ complementary norms, art. 13
- ^ Apostolic Constitution, Art. XII
- ^ "First Anglican ordinariate established in Britain". Catholic Culture.org. 15 January 2011. Retrieved 8 March 2012.
- ^ a b c complementary norms, art. 4 §3
- ^ Apostolic Constitution, Art. XI
- ^ Vatican updates norms for Anglican ordinariates, Vatican News Agency, accessed 11 April 2019.
- ^ Apostolic Constitution, Art. III
- ^ Complementary Norms, Art. 8 and Art. 9
- ^ Complementary Norms, Art. 14, §2
- ^ Personal Ordinariate of Our Lady of Walsingham 20 March 2014, "New Liturgical Book for the Personal Ordinariates"
- ^ Apostolic constitution, VII
- ^ Apostolic constitution VI §1
- ^ Complementary norms, 6 §1; cf. Apostolic constitution, VI §2.
- ^ Complementary norms, 6 §2
- ^ Complementary norms, 6 §1. The first document cited declares: "While, on the one hand, the law requiring a freely chosen and perpetual celibacy of those who are admitted to Holy Orders remains unchanged, on the other hand, a study may be allowed of the particular circumstances of married sacred ministers of Churches or other Christian communities separated from the Catholic communion, and of the possibility of admitting to priestly functions those who desire to adhere to the fullness of this communion and to continue to exercise the sacred ministry. The circumstances must be such, however, as not to prejudice the existing discipline regarding celibacy." The second, which is quoted in press release of the United States Catholic Conference of 12 January 1982, states: "In accepting former Episcopal clergy who are married into the Catholic priesthood, the Holy See has specified that this exception to the rule of celibacy is granted in favor of these individual persons, and should not be understood as implying any change in the Church's conviction of the value of priestly celibacy, which will remain the rule for future candidates for the priesthood from this group." Furthermore, article 6 §2 of the complementary norms excludes exercise of sacred ministry in the ordinariates by those who were ordained in the Catholic Church and later became Anglicans.
- ^ canon 277 §1, Code of Canon Law. Retrieved 2009-12-01.
- ^ Apostolic Constitution, VI §2; complementary norms, 6 §1
- ^ Apostolic Constitution, Art. VI. §1
- ^ Complementary Norms, Art. 11 §1
- ^ Complementary Norms, Art. 2, §2
- ^ Complementary norms, article 11 §3
- ^ Complementary Norms, article 11 §3
- ^ Complementary norms, article 11 §4
- ^ The full text is available at Spirituali militum cura
- ^ The Implementation of Anglicanorum Coetibus in Canada Archived 8 November 2011 at the Wayback Machine
- ^ "Personal Prelatures cann. 294–297". Vatican.va. Retrieved 14 October 2013.
- ^ a b "Code of Canon Law: text - IntraText CT".
- ^ Viana, A. (2012). "Personal Ordinariates and Personal Prelatures. Notes on a Doctrinal Dialogue". Ius Canonicum. 104: 481–520. ISSN 0021-325X.
- ^ Note of the CDF about personal ordinariates for Anglicans entering the Catholic Church, 2009
- ^ Apostolic Constitution, I §4
- ^ Annuario Pontificio 2012 (Libreria Editrice Vaticana 2012 ISBN 978-88-209-8722-0), pp. 1029-1033
- ^ Annuario Pontificio 2012, p. 1034
- ^ Motu proprio Sacrum diaconatus ordinem
- ^ "Progressives and traditionalists suffer from the same ailment". Zenit News Agency. Archived from the original on 3 November 2012. Retrieved 30 October 2012.
- ^ "Vatican cardinal opens door to Lutheran ordinaraites". catholiccultre.org. Retrieved 30 October 2012.
- ^ "An Ordinariate for Lutherans?". catholiccultre.org. Retrieved 14 January 2013.
- ^ LWF General Secretary on a Lutheran ordinariate within the Roman Catholic Church Archived 25 January 2013 at the Wayback Machine
enlaces externos
- Apostolic Constitution Anglicanorum coetibus
- Complementary norms for the Apostolic Constitution Anglicanorum coetibus
- Note of the Congregation for the Doctrine of the Faith
- Documents about Personal Ordinariates
- Gianfranco Ghirlanda, "The significance of the apostolic constitution" Anglicanorum coetibus