Anglican Use

[Fernando Stainberg]

No tópico sobre se o rito gregoriano é o rito de sempre, Thiago citou uma variação do rito romano moderno chamada anglican use. Pesquisei um pouco sobre o assunto, mas só encontrei artigos em inglês (que quase não leio), por isso gostaria que os confrades desenvolvessem algo sobre essa variedade litúrgica aqui.

[Thiago Santos de Moraes]

Em tese eles não poderiam, mesmo levando em conta uma maior abertura a modificações litúrgicas dentro do anglicanismo. Mas como a lei não acompanha a dinâmica da vida social, quando o movimento católico dentro do anglicanismo ganhou força, a avalanche litúrgica que levou a composição do The English Missal e de sua versão norte-americana, o The Anglican Missal, não teve como ser detida.

Ainda hoje isso gera acusações e resmungos da parte dos anglo-protestantes (veja um exemplo de igreja continuante anglo-protestante: http://www.reformer.org/). O famoso escritor J. I. Packer chega a dizer:

"But instead of retaining the 1928 BCP, these Anglo–Catholic groups wasted no time in introducing a novelty of their own and insinuating it upon an often unwitting laity. The Anglican Missal, and Anglo–Catholic version of the Roman Mass in English, quickly supplanted the Book of Common Prayer in the majority of parishes of the splinter Churches, and in many instances its use was made mandatory.

Paradoxically, those who claimed it necessary to split from the P.E.C.U.S.A. because of the introduction of a new Prayer Book became the promoters of a liturgy completely foreign to orthodox Anglican usage. The Anglican Missal is not really a substitute for the Prayer Book, as it contains only the liturgy for the Mass and rites incidental to the celebration of the Mass, such as making 'holy' water and prayers for the dead. Along with the introduction of the Missal, the Anglo–Catholic clergy convinced their lay constituencies that the Missal was really the 1928 Book of Common Prayer with 'proper' rubrics added to restore 'catholic' orthodoxy to the liturgy destroyed by the Protestant Reformation and to correct 'errors and flaws in the 1928 BCP'. Of course, since Anglo–Catholicism insists upon having the Holy Communion (Mass or Holy Eucharist, as they call it) every Lord’s Day, gullible congregations were tricked into accepting this substitute for the Prayer Book without complaint. They were not even aware they had been robbed, given paste for the gem of our Protestant Anglican heritage.

When first introduced by Anglo–Catholic clergy (illegally) to American congregations, the Anglican Missal was publicly condemned by over thirty bishops of the Church and forbidden in their Dioceses. High Church bishops, such as Dr. Manning of New York and Dr. Parsons of California were very outspoken in their rejection of the Missal as a “perversion and misrepresentation” of the Prayer Book. The General Convention of the Episcopal Church soundly rejected the Missal and condemned its use as a threat to Anglicanism in the country.

The origins of the Anglican Missal, in its British and American versions, cannot be dealt with herein. It is sufficient to say that it has never been an approved service book of the Anglican Communion, and itself bears little relation to the Book of Common Prayer. Yet, because of the ignorance of Epicopalian believers, regarding their own precious Book of Common Prayer, even conservative churchmen have been duped into accepting a lie. In their desire to protect their orthodox Christian heritage, they have unwittingly sacrificed a priceless portion of that heritage."

Mesmo com essas reclamações, em muitas paróquias anglo-católicas o Anglican Missal (http://www.archive.org/details/anglicanmissal00churuoft), com seu rito eucarístico more romano, se estabeleceu firmemente.

Leia um artigo (de 1931) sobre o uso de livros além do LOC na Igreja Episcopal americana:

http://anglicanhistory.org/music/douglas/missals.html

E é interessante notar que entre os anglo-católicos que se converteram à igreja ortodoxa, também surgiu uma liturgia própria derivada do LOC (liturgia de São Tikhon), mentida, especialmente, num vicariado da Igreja Ortodoxa Antioquena:

http://www.westernorthodox.com/western-rite

--------------------

Dois blogs relacionados ao anglican use:

http://anglicanusenews.blogspot.com/

http://atonementparish.blogspot.com/

[Thiago Santos de Moraes]

Nesse último blog indicado temos um comentário do Pe. Christopher George Phillips sobre o "estado" do anglican use (visto em perspectiva com o restante do rito romano e com a maneira de fazer as coisas) e suas possibilidades futuras:

"Now, a look at these twenty-five years calls for a few words about the Book of Divine Worship. The initial request made to Rome included the desire for the Catholic ordination of Anglican clergy, which was granted. It included the request for some sort of parish structure to which the lay converts could belong, which was granted. And it included a request for elements of our Anglican liturgical heritage. And this, too, was granted. What form this would take was anybody’s guess, at the beginning. There were some who wanted a restored Sarum rite. Some wanted one of the traditional Anglo-catholic Missals. Some wanted the 1928 Book of Common Prayer with a few Catholic additions. There were others who thought that the most we could hope for would be a couple of traditional prayers thrown into the Mass of Paul VI.

In 1983 a special commission was established by the Sacred Congregation for Sacraments and Divine Worship, in conjunction with the Sacred Congregation for the Doctrine of the Faith. The task of the commission was to propose a liturgical book to be used by the parishes and congregations being established under the Pastoral Provision. I was privileged to serve on that commission. We met in Rome, in the Curial Offices looking out on St. Peter’s Square. The membership of the commission was very much a 'mixed bag'. Archbishop (now Cardinal) Virgilio Noe served was chairman, and there were various liturgists and theologians taking part. It was evident from the beginning that not everyone had the same agenda. Some of us were working hard to include as much as possible; others wanted to include as little as possible. Some were willing to use the 1928 Prayer Book as the foundational document; others insisted that it had to be the 1979 Prayer Book. There were those who said that if something was not in an approved Episcopalian Prayer Book, then it shouldn’t be included. This was of particular importance when it came to the Canon of the Mass—the Eucharistic Prayer. Using the 1928 Eucharistic Prayer was never in the cards; however, the Gregorian Canon was included in various Anglo-catholic missals, and it was my request that we be allowed to use that traditional translation, or something close to it, rather than following the general consensus of the commission that we should simply use the ICEL translation. It was pretty sobering, and not a little frightening, to be the sole voice defending the inclusion of the Gregorian Canon in traditional English, and I was nearly hooted out of the conference room by the professional liturgists there—one of whom you may know from the news—Piero Marini, until recently the papal Master of Ceremonies. But I was given a chance to make the case, in which I had to speak before the whole commission, which turned out to be a successful attempt.

I know there are Anglo-Catholics still in the Episcopal Church or in the Continuing Anglican Movement who look at the Book of Divine Worship, and find great fault with it. And their criticisms are, in some respects, quite legitimate. It isn’t a perfect book. There are lots of things about it that I find dissatisfying. In some ways, it’s incomplete. There is a jarring intrusion of ICEL language at the Offertory. It’s entirely too much '1979 Prayer Book'. But there’ll be opportunities to improve it in the future, and the bottom line is this: it may not be as much as we wanted, but it’s a whole lot more than we expected. I think we sometimes forget just how astonishing it is, that the Catholic Church should add a whole new liturgy — not just the Mass, but also the Daily Offices, Baptism, Marriage, Burial of the Dead, and everything else which has been given to us. When we read of the recent debates by the Bishops Conference about simple words like 'ineffable' and 'gibbet' — to think that we have a whole book full of that kind of language is quite astonishing! And it’s our own living liturgy. There’s no reason to think that it will necessarily remain frozen as it is, and as we see room for improvement, so I think there will be opportunities to develop it and refine it. But for now, I think it’s quite magnificent, and it’s nurturing a new generation of Catholics—a generation born and raised in the Anglican Use, a generation of Catholics who know no other kind of liturgical life."

Portanto, tendo em vista a maneira como as coisas são feitas na Igreja, com muita demora, dado um sem número de implicações práticas e doutrinárias que qualquer modificação litúrgica ocasiona, o anglican use na sua presente forma foi o melhor que pôde ser obtido, mas, devido à postura positiva e cooperativa do clero que o usa, na primeira oportunidade ele poderá ser perfectibilizado levando em conta o rito gregoriano, o LOC americano de 1928 e o Anglican Missal.

[Fernando Stainberg]

Thiago, qual foi usa intenção ao citar a Liturgia de São Tikhon?

[Thiago Santos de Moraes]

Mostrar que a Igreja, ao reconhecer elementos católicos no meio dos ritos anglicanos atuais não é movida pelo falso ecumenismo, mas por uma constatação objetiva, tão objetiva que os "ortodoxos", que são excessivamente refratários a mudanças litúrgicas, também tiveram de se conformar com ela.

Em anexo posto um estudo produzido por esses ortodoxos de origem anglicana sobre seu rito. Na parte de "não-católicos" de nossa biblioteca colocarei um livro que contém todo o rito deles.

[Fernando Stainberg]

Thiago, nessa recente abertura da Igreja para a conversão de anglicanos foi anunciada que será permitida a preservação de parte do patrimônio litúrgico deles. Isso quer dizer, com outras palavras, que eles vão usar o anglican use?

[Thiago Santos de Moraes]

Penso que sim, ou melhor, espero que eles usem uma versão melhorada do anglican use. Isso deve acontecer porque nesses futuros ordinariatos a maior parte dos anglicanos deve vir de uma linha anglo-católica. É bom lembrar que a pastoral provision que deu espaço ao anglican use não obriga ao uso dessa variação litúrgica; existem vários clérigos anglicanos que se converteram sobre o marco da pastoral provision, mas não celebram segundo o anglican use, seja porque sua conversão foi individual (sem uma congregação que partilha do ethos anglo-católico), seja porque eles eram de outras tendências internas do anglicanismo.

[Alessa Fernandes]

Seria bom você explicar o que são esses anglo-católicos exatamente. Existem anglicanos assim no Brasil?

[Thiago Santos de Moraes]

Os anglo-católicos são os anglicanos mais próximos do catolicismo (no estilo anterior às reformas que seguiram o Vaticano II) ou da "ortodoxia". No Brasil não existem anglo-católicos, mas parcelas filo-católicas da Igreja Episcopal Anglicana do Brasil (IEAB) ou de igreja continuantes (são anglicanos de linha católica, mas não anglo-católicos).

Este esquema deve esclerecer um pouco mais:

Siglas:

EH – ênfase histórica

AF – afinidades

FT – fontes teológicas

QLTH – quadrilátero de Lambeth

REV – Revelação

FC – ferramentas científicas

ST – soteriologia

É – ética

ISP – inserção sócio-política

LLT – lócus litúrgico

L – liturgia

D – divórcio

OF – ordenação feminina

OUG – ordenações/uniões gays

Dentre os grupos católicos no anglicanismo temos as seguintes divisões:

Anglo-católicos:

EH: pré-reforma

AF: ortodoxos e romanos

FT: patrística

QLTH: tradição, episcopado, credo, escrituras

REV: tradição

FC: não

ST: sacramentalista

É: moralista

ISP: alienação/direita

LLT: altar

L: ritualista

D: não

OF: não

OUG: não

Tradicionais:

EH: pré-reforma

AF: ortodoxos e romanos

FT: patrística

QLTH: tradição, episcopado, credo, escrituras

REV: tradição

FC: sim, com reservas

ST: sacramentalista

É: moralista moderada/social

ISP: formal/direita

LLT: altar

L: ritualista

D: sim

OF: divididos

OUG: não

Carismáticos:

EH: pré-reforma

AF: ortodoxos e romanos

FT: patrística/pentecostais

QLTH: tradição, episcopado, credo, escrituras

REV: tradição/experiência

FC: sim, com reservas

ST: sacramentalista/experiência

É: moralista

ISP: formal/direita

LLT: altar

L: ritualista/emoções

D: sim, com reservas

OF: divididos

OUG: não

Liberais:

EH: pré-reforma

AF: ortodoxos e romanos

FT: patrística/iluministas

QLTH: tradição, episcopado, credo, escrituras

REV: tradição/razão

FC: sim

ST: universalista

É: situacional/social

ISP: sim, tendência a esquerda

LLT: altar

L: ritualista

D: sim

OF: sim

OUG: sim

Dentre os grupos protestantes temos as seguintes divisões:

Liberais:

EH: reforma

AF: protestantes

FT: reformadores/iluministas

QLTH: escritura, tradição, episcopado, credo

REV: escrituras/razão

FC: sim

ST: universalista

É: situacional/social

ISP: sim, tendência a esquerda

LLT: púlpito

L: despojada/moderada

D: sim

OF: sim

OUG: sim

Carismáticos:

EH: reforma

AF: protestantes

FT: reformadores/pentecostais

QLTH: escrituras, credo, tradição, episcopado

REV: escrituras/experiência

FC: sim, com reservas

ST: conversão/experiência

É: moralista

ISP: formal/tendência à direita

LLT: púlpito

L: despojada/emoções

D: sim, com reservas

OF: divididos

OUG: não

Evangélicos (evangelicais):

EH: reforma

AF: protestantes

FT: reformadores/evangélicos

QLTH: escrituras, credo, tradição, episcopado

REV: escrituras

FC: sim, com reservas

ST: conversão (calv./arm.)

É: moralista moderada/social

ISP: sim, difusa

LLT: púlpito

L: despojada/moderada

D: sim

OF: divididos

OUG: não

Fundamentalistas:

EH: reforma

AF: protestantes

FT: reformadores/fundamentalistas

QLTH: escrituras, credos, tradição, episcopado

REV: escrituras

FC: não

ST: conversão (calv./arm.)

É: moralista

ISP: alienção/direita

LLT: púlpito

L: despojada/extremada

D: não

OF: não

OUG: não

No Brasil os grupos filo-católicos são liberais ou carismáticos (e posso supor a existência de algum tradicional), mas anglo-católico não há e, portanto, a proposta de Roma não deverá ter quase nenhuma repercusão (se vier a ter) no nosso país. O "patrimônio anglicano" a que as declarações do Vaticano fazem referência, na verdade, é um "patrimônio anglo-católico".

[Thiago Santos de Moraes]

Entre os elementos mais pronunciados desse patrimônio está a preservação do Ofício como parte da vida da comunidade cristã. Como expliquei em outro tópico, o ofício monástico acabou substituindo o ofício das catedrais, tornando a Liturgia das Horas algo próprio dos clérigos e fazendo as devoções particulares se multiplicarem. No anglicanismo, talvez como um ponto positivo da pseudo-reforma, tivemos uma reestruturação das Horas segundo o modelo das catedrais e, com isso, a preservação delas como um dado da vida espiritual dos fiéis.

Essas Matinas (cantadas com um coral) segundo o LOC americano de 1928 (que chegaram a ser a principal atividade litúrgica dominical em muitas paróquias anglicanas) são um exemplo do que estou falando:


No anglican use, é bom lembrar, esse patrimônio já está preservado (além do rito da Missa, ele possui um Ofício próprio).

[Thiago Santos de Moraes]

Outras tendências

Por tudo isso, esperar uma conversão de anglicanos, ou melhor, de estruturas anglicanas inteiras, de outras tendências, é algo que deriva do desconhecimento do processo que deu origem a essa inclinação da Santa Sé e da própria realidade da Comunhão Anglicana.

As outras correntes, sejam os que fazem parte da maioria credal, sejam os liberais que fazem barulho, estão confortáveis onde estão (mas por motivos diferentes). O anglicanismo tem crescido, e crescido muito; seus problemas se restringem aos países anglo-saxônicos (e em alguns fora desse âmbito, como o Brasil), onde os liberais ritualistas tomaram conta de tudo. O centro do anglicanismo hoje não é a Inglaterra, mas a Nigéria.

Vejam o comentário de D. Robinson Cavalcanti (que é o bispo da única diocese anglicana credal e ligada a Cantuária no Brasil):

"Anglicanos (Alguns) Vão Para Roma?

No dia de ontem, o papa Bento XVI, da Igreja Romana, emitiu uma Constituição Apostólica específica permitindo a criação de episcopados pessoais (semelhantes aos destinados aos militares = Vigários Castrences) para acolher grupos de anglicanos tradicionalistas que desejem, mantendo uma certa identidade, se abrigar sobre o manto da Igreja de Roma.

Como se sabe, a partir dos anos 1980, com a permissão para Ordenação Feminina, um número expressivo dos tradicionalistas anglicanos de linha anglo-católica criou a Comunhão Anglicana Tradicionalista (TAC), enquanto que a Ordenação de Ministros homossexuais praticantes, nas últimas décadas, tem visto surgir dezenas de jurisdições anglicanas dissidentes, conhecidas como “Continuantes”. Esses grupos devem totalizar cerca de 500.000 pessoas vs. os 77.000.000 de membros da Comunhão Anglicana sob autoridade do Arcebispo de Cantuária.

Há cerca de uma década a TAC vinha mantendo conversações com o Vaticano, buscando autorização para serem recebidos, seja como uma Igreja “Uniata” (como os maronitas, melquitas e caldeus, dos Ritos Orientais), seja como uma prelazia pessoal como o modelo da Opus Dei.

A opção do Vaticano, como se viu, foi por uma fórmula, digamos, menos autonomista. É possível que alguns setores minoritários anglo-católicos, ainda dentro das 38 Províncias da Comunhão Anglicana, também optem por seguir a via romana. Quanto à minoria liberal, obviamente, não irão querer negócio com o Papa atual. Quanto à majoritária “frente credal”, ortodoxa, formada pelos evangélicos, pelos carismáticos, e amplos setores anglo-católicos (Fraternidade dos Anglicanos Confessantes – FCA), esse documento do papa nada irá representar, pois continuarão a lutar por um realinhamento da Comunhão Anglicana, mantendo a sua consciência de uma Igreja Histórica (católica), mas, ao mesmo tempo, Reformada (protestante).

Quanto à Diocese do Recife, fazemos votos de boa trajetória para os optantes por Roma, mas continuará a sua luta contra o liberalismo dentro da Comunhão Anglicana, e procurando promover a evangelização do mundo, juntamente com seus irmãos evangélicos de outras denominações, pois como sempre temos afirmado: “Somos Crentes!!!”

São José do Rio Preto (SP), 21 de outubro de 2009

+Dom Robinson Cavalcanti, ose

Bispo Diocesano"

Isso não deveria surpreender ninguém. Nesse sentido, as críticas expostas no blog OBLATVS foram completamente inadequadas, seja por não considerarem o que acabei de falar, seja por não procurarem compreender o conceito anglicano de uma série de coisas (como o de catoliciade).

Esta entrevista deve clarificar tudo:

[Fernando Stainberg]

Anglicanorum Coetibus

Saiu a constituição apostólica sobre os anglicanos:

BENEDICT XVI

APOSTOLIC CONSTITUTION ANGLICANORUM COETIBUS

PROVIDING FOR PERSONAL ORDINARIATES FOR ANGLICANS
ENTERING INTO FULL COMMUNION
WITH THE CATHOLIC CHURCH



In recent times the Holy Spirit has moved groups of Anglicans to petition repeatedly and insistently to be received into full Catholic communion individually as well as corporately. The Apostolic See has responded favorably to such petitions. Indeed, the successor of Peter, mandated by the Lord Jesus to guarantee the unity of the episcopate and to preside over and safeguard the universal communion of all the Churches,[1] could not fail to make available the means necessary to bring this holy desire to realization.

The Church, a people gathered into the unity of the Father, the Son and the Holy Spirit,[2] was instituted by our Lord Jesus Christ, as “a sacrament – a sign and instrument, that is, of communion with God and of unity among all people.”[3] Every division among the baptized in Jesus Christ wounds that which the Church is and that for which the Church exists; in fact, “such division openly contradicts the will of Christ, scandalizes the world, and damages that most holy cause, the preaching the Gospel to every creature.”[4] Precisely for this reason, before shedding his blood for the salvation of the world, the Lord Jesus prayed to the Father for the unity of his disciples.[5]

It is the Holy Spirit, the principle of unity, which establishes the Church as a communion.[6] He is the principle of the unity of the faithful in the teaching of the Apostles, in the breaking of the bread and in prayer.[7] The Church, however, analogous to the mystery of the Incarnate Word, is not only an invisible spiritual communion, but is also visible;[8] in fact, “the society structured with hierarchical organs and the Mystical Body of Christ, the visible society and the spiritual community, the earthly Church and the Church endowed with heavenly riches, are not to be thought of as two realities. On the contrary, they form one complex reality formed from a two-fold element, human and divine.”[9] The communion of the baptized in the teaching of the Apostles and in the breaking of the eucharistic bread is visibly manifested in the bonds of the profession of the faith in its entirety, of the celebration of all of the sacraments instituted by Christ, and of the governance of the College of Bishops united with its head, the Roman Pontiff.[10]

This single Church of Christ, which we profess in the Creed as one, holy, catholic and apostolic “subsists in the Catholic Church, which is governed by the successor of Peter and by the Bishops in communion with him. Nevertheless, many elements of sanctification and of truth are found outside her visible confines. Since these are gifts properly belonging to the Church of Christ, they are forces impelling towards Catholic unity.”[11]

In the light of these ecclesiological principles, this Apostolic Constitution provides the general normative structure for regulating the institution and life of Personal Ordinariates for those Anglican faithful who desire to enter into the full communion of the Catholic Church in a corporate manner. This Constitution is completed by Complementary Norms issued by the Apostolic See.

I. §1 Personal Ordinariates for Anglicans entering into full communion with the Catholic Church are erected by the Congregation for the Doctrine of the Faith within the confines of the territorial boundaries of a particular Conference of Bishops in consultation with that same Conference.

§2 Within the territory of a particular Conference of Bishops, one or more Ordinariates may be erected as needed.

§3 Each Ordinariate possesses public juridic personality by the law itself (ipso iure); it is juridically comparable to a diocese.[12]

§4 The Ordinariate is composed of 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.

§5 The Catechism of the Catholic Church is the authoritative expression of the Catholic faith professed by members of the Ordinariate.

II. The Personal Ordinariate is governed according to the norms of universal law and the present Apostolic Constitution and is subject to the Congregation for the Doctrine of the Faith, and the other Dicasteries of the Roman Curia in accordance with their competencies. It is also governed by the Complementary Norms as well as any other specific Norms given for each Ordinariate.

III. Without excluding liturgical celebrations according to the Roman Rite, the Ordinariate has the faculty to celebrate the Holy Eucharist and the other Sacraments, the Liturgy of the Hours and other liturgical celebrations according to the liturgical books proper to the Anglican tradition, which have been approved by the Holy See, so 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.

IV. IV. A Personal Ordinariate is entrusted to the pastoral care of an Ordinary appointed by the Roman Pontiff.

V. V. The power (potestas) of the Ordinary is:

a. ordinary: connected by the law itself to the office entrusted to him by the Roman Pontiff, for both the internal forum and external forum;

b. vicarious: exercised in the name of the Roman Pontiff;

c. personal: exercised over all who belong to the Ordinariate;

This power is to be exercised jointly with that of the local Diocesan Bishop, in those cases provided for in the Complementary Norms.

VI. § 1. Those who ministered as Anglican deacons, priests, or bishops, and who fulfill the requisites established by canon law[13] and are not impeded by irregularities or other impediments[14] may be accepted by the Ordinary as candidates for Holy Orders in the Catholic Church. In the case of married ministers, the norms established in the Encyclical Letter of Pope Paul VI Sacerdotalis coelibatus, n. 42[15] and in the Statement In June[16] are to be observed. Unmarried ministers must submit to the norm of clerical celibacy of CIC can. 277, §1.

§ 2. The Ordinary, in full observance of the discipline of celibate clergy in the Latin Church, as a rule (pro regula) will admit only celibate men to the order of presbyter. He may also petition the Roman Pontiff, as a derogation from can. 277, §1, for the admission of married men to the order of presbyter on a case by case basis, according to objective criteria approved by the Holy See.

§ 3. Incardination of clerics will be regulated according to the norms of canon law.

§ 4. Priests incardinated into an Ordinariate, who constitute the presbyterate of the Ordinariate, are also to cultivate bonds of unity with the presbyterate of the Diocese in which they exercise their ministry. They should promote common pastoral and charitable initiatives and activities, which can be the object of agreements between the Ordinary and the local Diocesan Bishop.

§ 5. Candidates for Holy Orders in an Ordinariate should be prepared alongside other seminarians, especially in the areas of doctrinal and pastoral formation. In order to address the particular needs of seminarians of the Ordinariate and formation in Anglican patrimony, the Ordinary may also establish seminary programs or houses of formation which would relate to existing Catholic faculties of theology.

VII. The Ordinary, with the approval of the Holy See, can erect new Institutes of Consecrated Life and Societies of Apostolic Life, with the right to call their members to Holy Orders, according to the norms of canon law. Institutes of Consecrated Life originating in the Anglican Communion and entering into full communion with the Catholic Church may also be placed under his jurisdiction by mutual consent.

VIII. § 1. The Ordinary, according to the norm of law, after having heard the opinion of the Diocesan Bishop of the place, may erect, with the consent of the Holy See, personal parishes for the faithful who belong to the Ordinariate.

§ 2. Pastors of the Ordinariate enjoy all the rights and are held to all the obligations established in the Code of Canon Law and, in cases established by the Complementary Norms, such rights and obligations are to be exercised in mutual pastoral assistance together with the pastors of the local Diocese where the personal parish of the Ordinariate has been established.

IX. Both the lay faithful as well as members of Institutes of Consecrated Life and Societies of Apostolic Life, originally part of the Anglican Communion, who wish to enter the Personal Ordinariate, must manifest this desire in writing.

X. § 1. The Ordinary is aided in his governance by a Governing Council with its own statutes approved by the Ordinary and confirmed by the Holy See.[17]

§ 2. The Governing Council, presided over by the Ordinary, is composed of at least six priests. It exercises the functions specified in the Code of Canon Law for the Presbyteral Council and the College of Consultors, as well as those areas specified in the Complementary Norms.

§ 3. The Ordinary is to establish a Finance Council according to the norms established by the Code of Canon Law which will exercise the duties specified therein.[18]

§ 4. In order to provide for the consultation of the faithful, a Pastoral Council is to be constituted in the Ordinariate.[19]

XI. Every five years the Ordinary is required to come to Rome for an ad limina Apostolorum visit and present to the Roman Pontiff, 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, a report on the status of the Ordinariate.

XII. For judicial cases, the competent tribunal is that of the Diocese in which one of the parties is domiciled, unless the Ordinariate has constituted its own tribunal, in which case the tribunal of second instance is the one designated by the Ordinariate and approved by the Holy See.

XIII. The Decree establishing an Ordinariate will determine the location of the See and, if appropriate, the principal church.

We desire that our dispositions and norms be valid and effective now and in the future, notwithstanding, should it be necessary, the Apostolic Constitutions and ordinances issued by our predecessors, or any other prescriptions, even those requiring special mention or derogation.



Given in Rome, at St. Peter’s, on November 4, 2009, the Memorial of St. Charles Borromeo.

[1] Cf. Second Vatican Council, Dogmatic Constitution Lumen gentium, 23; Congregation for the Doctrine of the Faith, Letter Communionis notio, 12; 13.

[2] Cf. Dogmatic Constitution Lumen gentium, 4; Decree Unitatis redintegratio, 2.

[3] Dogmatic Constitution Lumen gentium, 1.

[4] Decree Unitatis redintegratio, 1.

[5] Cf. Jn 17:20-21; Decree Unitatis redintegratio, 2.

[6] Cf. Dogmatic Constitution Lumen gentium, 13.

[7] Cf. ibid; Acts 2:42.

[8] Cf. Dogmatic Constitution Lumen gentium, 8; Letter Communionis notio, 4.

[9] Dogmatic Constitution Lumen gentium, 8.

[10] Cf. CIC, can. 205; Dogmatic Constitution Lumen gentium, 13; 14; 21; 22; Decree Unitatis redintegratio, 2; 3; 4; 15; 20; Decree Christus Dominus, 4; Decree Ad gentes, 22.

[11] Dogmatic Constitution Lumen gentium, 8.

[12] Cf. John Paul II, Ap. Const. Spirituali militium curae, 21 April 1986, I § 1.

[13] Cf. CIC, cann. 1026-1032.

[14] Cf. CIC, cann. 1040-1049.

[15] Cf. AAS 59 (1967) 674.

[16] Cf. Congregation for the Doctrine of the Faith, Statement of 1 April 1981, in Enchiridion Vaticanum 7, 1213.

[17] Cf. CIC, cann. 495-502.

[18] Cf. CIC, cann. 492-494.

[19] Cf. CIC, can. 511.

[Thiago Santos de Moraes]

Como eu supunha, a constituição apostólica adotou o anglican use como referencial litúrgico, já que ele é a única de culto público que atende a seguinte disposição:

"...the Ordinariate has the faculty to celebrate the Holy Eucharist and the other Sacraments, the Liturgy of the Hours and other liturgical celebrations according to the liturgical books proper to the Anglican tradition, which have been approved by the Holy See..."

É bom notar que na constituição não há menção sobre Pastoral Provision e a seu órgão executor, ou seja, uma nova era de autonomia nasceu para os anglicanos convertidos. Espero que isso também seja um indicador de que o anglican use será usado com mais liberdade e em mais lugares. Confiemos na Providência.