Academic literature on the topic 'De ordinatione episcopi'

Studium hoc proemio, parte principali et conclusione constat. In proemio canones 1008 —1011 §§ 1 — 2 Codicis Juris Canonici Joannis Pauli Papae II obiectum huius studii esse, dicitur. Pars principalis opusculi in quattutor particulas subdividitur: 1. Sacramentum ordinis (can. 1008-1009 §1)2. Ritus sacrae ordinationis (can. 1009 §2). 3.Tempus sacrae ordinationis (can. 1010). 4. Locus sacrae ordinationis (can. 1011 §§ 1 — 2). Ad 1. Can. 1008 et can. 1009 § 1 notionem sacramenti ordinis continent. De sacramento ordinis in luce vetetis iuris auctor enarrat. Ius vetus est ius a Christo Domino usque ad Codicem luris Canonici Pio - Benedictini de 1917 anni. - Sciendum est, quod secundum Clementem Romanum (+ 101) ordinatio est sacramentalis, sed ordines sunt duo, nempe episcopi seu presbyteri - unus gradus, et diaconi - alter gradus ordinis. Hippolytus Romanus (+ 235) in Traditione apostolica iam de tribus ordinationibus nempe episcoporum, presbyterorum et diaconorum scribit. Immo, a saeculo III octo gradus ordinum enumerantur, id est episcoporum, presbyterorum, diaconorum, subdiaconorum, acolythorum, exorcistarum, lectorum et ostiariorum. In medio aevo albigenses et valdenses contra sacramentum ordinis pugnabant. Innocentius Papa III in littera Eius exemplo diei 16 decembris 1206 anni doctrinam Ecclesiae tunc temporis contra valdenses et albigenses defendebat. John Wyclif (+ 1384) docebat: nullus est praelatus, nullus episcopus, dum est in peccato mortali. Martinus Papa V in const. Inter cunctas diei 4 maii 1415 errores J. Wyklif condemnavit. Martinus Luther declarabat, certum est in manu Ecclesiae aut Papae non est statuere articulos fidei, immo nec leges morum seu bonorum operum. Concilium Tridentinum errores Martini Luther in sessione XXIII condemnavit simulque explicavit: ordinem sive sacram ordinationem esse vere et proprie sacramentum a Christo Domino institutum et non esse figmentum quoddam humanum, excogitatum a viris rerum ecclesiasticarum imperitis. Sub fine saeculi XIX et in initio saeculi XX errores circa sacramentum ordinis modernistae revelabant. Doctrinam modernistarum S. Congregatio S. Officii decreto Lamentabili die 3 iulii 1907 anni et S. Pius Papa X in encicl. Pascendi Dominici gregis die 8 septembris 1907 anni condemnaverunt. Codex luris Canonici de 1917 anno in can. 948 edocet, quod ordo ex Christi institutione clericos a laicis in Ecclesia distinguit ad fidelium regimen et cultus divini ministerium. In can. 949 statuit, quod sunt ordines maiores nempe presbyteratus, diaconatus et subdiaconatus, et ordines minores seu acolythatus, exorcistatus, lectoratus et ostiariatus. In can. 950 de consecratione episcopali et de prima tonsura memoratur. Congregatio S. Officii die 22 martii 1918 anni declaravit, quod documenta edita contra modernistas seu S. Pii X enc. Pascendi Dominici gregis, iam supra memorata, et eiusdem Papae motu proprio Sacrorum Antistitum diei 1 aprilis 1910 anni obligant post publicationem Codicis luris Canonici Pio - Bendictini. Codex luris Canonici Joannis Pauli Papae Π de sacramento ordinis in can 1008 et in can. 1009 § 1 tractatur. Canones 1008 et 1009 § 1 nunc temporis vigent. Hac de causa paulo fusius commentantur, ut fas est. Ad 2. De ritibus sacrae ordinationis in can. 1009 § 2 legitur: conferuntur manuum impositione et praecatione consecratoria, quam, pro singulis gradibus libri liturgici praescribunt. Libri liturgici in can. 1009 § 2 memorati praesertim duo sunt, nempe: Pontificale Romanum auctoritate Pauli PP. promulgatum, De ordinatione diaconi, presbyteri et episcopi, editio typica, Typis Polyglottis Vaticanis 1968: Pontificale Romanum auctoritate Pauli PP. VI eidtum Joannis Pauli PP. II recognitum, De ordinatione episcopi, presbyterorum et diaconorum, editio typica, Typis Polyglottis Vaticanis 1990. In studio primum ritus ordinationis diaconi, deinde ritus ordinationis presbyteri et in fine ritus ordinationis / olim dicebatur - consecrationis / episcopi, praesentantur. Heic summatim dicatur, quod omnis ordinatio per impositionem manuum Episcopi et precem ordinationis candidatis donum Spiritus Sancti pro munere diaconorum, presbyterorum et episcoporum confertur. Ad 3. De tempore sacrae ordinationis in luce iuris veteris, Codicis luris Canonici Pio - Benedictini, Motu proprio Pastorarale munus Pauli Papae VI, Pontificalis Romani Pauli Papae VI de 1968 anni, Codicis luris Canonici Joannis Pauli Papae II, Pontificalis Romani Joannis Pauli Papae II de 1990 anni, agitur. Ad 4. Item de loco sacrae ordinationis vetera et nova iura canonica et liturgica tractantur. In fine studii canones 743 et 773 Codicis Canonum Ecclesiarum Orientalium breviter commentantur.

Dissertatio haec proemio, parte principali et conclusione constat. In proemio canones 1012-1023 Codicis Iuris Canonici Joannis Pauli II argumentum huius dissertaculae esse, dicitur. Pars principalis opusculi in septem particulas subdividitur, nempe: Episcopus consecratus est minister sacrae ordinationis (can 1012); In episcopum ordinare licet solummodo cum mandato pontificio (can. 1013); Episcopum consecrant consecrator principalis et saltem duo consecrantes (can. 1014); Diaconum et presbyterum ordinat episcopus proprius vel alius episcopus cum litteris dimissorialibus episcopi proprii (can. 1015); Episcopus proprius eorum qui clero saeculari se adscribi intendunt, est episcopus dioecesis in qua promovendus habet domicilium, aut dioecesis cui promovendus sese devovere intendit. Quod attinet ad ordinationem presbyteralem diaconorum, est episcopus dioecesis, cui diaconus est incardinatus (can. 1016); Episcopus intra propriam dioecesim ordines conferre potest. Extra propriam dioecesim ordines non confert nisi cum licentia episcopi dioecesani (can 1017). Iuxta can. 1018 §1 pro saecularibus litteras dimissoriales dare possunt: 7.1. episcopus proprius, de quo in can. 1016; 7.2. administrator apostolicus; 7.3. vicarius et praefectus apostolicus; 7.4. administrator dioecesanus, de consensu collegii consultorum; 7.5. pro-vicarius et proprefectus apostolicus de consensu consilii, de quo in can. 495 §2: Pro membris instituti religiosi clericalis iuris pontificii aut societatis vitae apostolicae iuris pontificii perpetuo et definitive instituto aut societati adscriptis, litteras dimissorias ad diaconatum et presbyteratum confert superior maior. Idem va­ let pro praelaturis personalibus, quae ab Apostolica Sede eriguntur, quarum praelatus membra incardinat et ad ordines promovet (cf can. 295 §1). Et etiam pro institutis saecularibus iuris pontificii, quae ad normam can. 266 §3 suos sodales in­ stituto incardinat (cf can. 715 §2). Ceteris superioribus concessa indulta revocata sunt. Hac de causa superiores maiores cuiusvis instituti aut societatis litteras dimissoriales concedere non possunt, quia ordinatio eorum subditorum iure clericorum saecularium regitur (can. 1019 §2). Litterae dimissoriae ne concedantur, nisi habitis antea omnibus testimoniis et documentis, quae ad normam canonum 1050 et 1051 exiguntur (can. 1020). Litterae dimissoriae mitti possunt ad quemlibet episcopum communionem cum Sede Apostolica habentem. Episcopus ritus latini ordinare potest subditum eiusdem ritus, non vero ritus orientalis vel ritus diversi a ritu episcopi ordinantis (can. 1021). Episcopus ordinans certior fieri debet de germana litterarum fide, antequam ad ordinationem procedat (can. 1022). Iuxta can. 1023 litterae dimissoriae ab ipso auctore aut ab eius successore circumscribi limitibus quoad tempus, locum aut alia adiuncta, aut revocari possunt, sed semel concessae non extinguuntur, resoluto iure concedentis. In conclusione exponitur opinio, iuxta quam presbyteri possunt ordinare presbyterum solummodo obtento mandato pontificio.

Quod attinet ad sacramenta, praecipue autem ad baptism um , oridnem et Eucharistiam, tempore ordinationis relativae, quam vocant, a sacerdotibus celebrata maximas poenas in Ecclesia luentibus vel ab ea separatis très sunt etiam nostra aetate diversae doctorum opiniones. Ex sententia primae opinionis fautorum vera agnoscebantur sacramenta, quae dixdmus, ab episcopo viel presbytero etiam suspenso, degradato, deposiito aut ab Ecclesia separate catholico more tunc administrata. Ista igitur opinio similis est praesentis catholicorum persuasionis de veris sacramentis a talibus sacerdotibus eodem modo nunc celebratis. Ex sententia autem secundae opiniionis fautorum episcopi et presbyteri ab Ecclesia sepàrati vera sacramenta celebrare non poterant. Hanc opinionem persuasio sequiitur de reordinaitionibus tunc in Ecclesia faciendis, i. e. de eo ordine aliquando clerico conferendo, quem extra Ecclesiam accepit. Tertiae denique opinionis fautores vigentem illo tempore traditionem ecclesiasticam in re sacramentorum extra Ecclesiam catholicam celebratorum incertam putant et obscuram vel duplicem atque inconstantem. Nonnulli autem viri docti quaestionem hanc inenodabilem esse dicunt. Quamquam diversae istae de sacramentis opiniones Gratiano ascribuntur et attrdibuuntur, tamen etiam ad ipsam Ecclesiae doctrinam spectan tempore ordinationis relativae florentem. Namque et Magistri effata auctoritatibus in eius Decreto contentis nituntur et opinionum, quas diximus, fautores diversas sententias suas iisdem auctoritatibus comprobare conantur. Ut in opere demonstiravimus ad edendum praeparato, secunda opinio non multo post systematis ordinationis absolutae introductionem divulgari incoepta est, ad quod potissimium prioris systematis celerrime evanescens memoria ansam dedit. Hac etiam de causa primae opinionis fautorïbus argumenta deerant ad rectam eorum sentemtiam satis comprobandam et plenae erroris ceterae duae opiniones, neque solum fictae, sed etiam imperite absurdeque fictae, usque ad nostram aetatem obtinere poterant. Itaque nulla ex tribus his opinionibus controversiae de vi sacramentorum tempore ordinationis relativae ex tra Ecclesiam celebratarum penitus dirimendae causa esse potest. Omnes enim non satisfaciunt iis, quae recentior doctrima ab investigatoribus recte ac merito postulat. Numque sive ad vocabulorum artis sive ad rerum significationem enodandam nimis pauci investigantur et secum com parantur fontes optima sui ipsorum interpretes. Non atteinditur etiam antiquorum institutorum ecclesiasticorum natura atque indoles, neque ratio habetur legum et praeceptorum, quibus ordinationis relativae systema regebatur, neque anim us ad id satis advertitur, quod differat inter hoc systema et systema ordinationis absolutae. His potissim um de causis ea, quae tantum ordinationis absolutae propria sunt, in multa periodi ordinationis relativae texta, quae vocantur, quasi vi adihibita immttuntur. Omnes etiam enumeratarum opinionum fautores, quamquam diverso modo et inconsulte, detrimentum afferunt tota ordinationis relativae periodo florenti universali doctrinae Ecclesiae vera agnoscentis sacramenta, quae dixdmus, ubicumque eiusdem consuetudine celebrata. Igitur omnibus auctoritatibus omnibusque Gratiani dictis in eius Decreto contentis atque decretistarum doctrinis necnon opinionibus scriptorum usque ad nostram aetatem systema ordinationis relativae quoquo modo tractantium diligenter investigatis disputationes quasdam in his commentariis trimestribus, quibus titulus Prawo Kanoniczne (lus Canonicum), proximis superioribus annis edidimus. Ibi leges et praecepta explicavumus illius systematis propria. Item multis argumentis demonstravimus primam ex relatis opinionem, quamquam non satis probatem, veram tamen, secundam autem et tertiam falsis prorsus rationibus fultam esse. In ista autem disputatione novis argumentis comprobavimus tota ordinationis relativae periodo floruisse universalis Ecclesiae de veris sacramentis ubicumque eiusdem consuetudine celebratis doctrinam, multoties a Pontificibus Romanis, conciliis oecumenicis et synodis confirmatam. Argumenta haec ex significatione deprompsimus sive nominum claricis quoquo modo indignis tunc impositorum, ut pseudoepiscoporum, pseudopresbyterorum, et clericrum non canonicorum, sive poenarum quas tales clerici luebant. Ex hoc m ulto etiam magis apparet primam, quam diximus, opinionem veram, secundam autem et tertiam falsam esse. Istius vtro quaestionis explicandae materiam ordine disposuimus hoc: Introductio — I. Pseudoclerici — A. Significatio particulae „pseudo-” ad rationem verborum artis saecularis explicata — B. Sacramentorum vis sententia Cypriani atque Stephani I illustrata — C. Pseudobaptizati et pseudoclerici — D. Psaudioepiscopi — 1. Opinio Cypriani — 2. Opinio Stephani I — 3. Opinio Leonis I ex legislatione eccleisiasitica et Gratiani dictis considerata — a. Decisio Leonis I de pseudoepiscopis ab eisque facta ordinatione — b. Decisio Leonis I de pseudoepiscopis cum legislatione ecclesiastica comparata — c. Decisio Leonis I de pseudoepiscopis legibus explicata de rigore disciplinae et de dispensatione misericordiae ordine quodam a Gratiano dispositis — 4. Opinio Pelagii I — E. Pseudopresbyteri — II. Clerici non canonici — A. De significatione nominum adiectivorum „canonicus — non canonicus” — B. Canonica clericorum electio — C. Vita cleiricorum canonica — D. De regula rigoris disciplinae et miseirciordiae in puniendis clericis non canonicis observanda — Conclusio.

De sacratmentis tempore ordinationis relativae, quae vocatur, extra Ecclesiam celebratis tres sunt usque ad diem hodiexnum doctorum sentenitiae, quae - u t plura non dicam - ita ex primi possunt: Alii affirmant Ecclesiae catholicae hac in re traditionem simplicem fuisse eam que traddtioni hodiernae similem. Illius enim temporis Ecclesia sacramenta in eiusd m forma foris celebrata vera esse docebat ad eorundem vim internam quod aitinet. Alii vero contrarium affirmant dicentes Ecclesiam docuisse sacramenta extra eam celebrata prorsus nulla esse. Alii denique dicunt Ecclesiae illius temporis traditionem variam et diversam fuisse atque inconstantem et vacillantem: sacramenta enim foris celebrata aliquando vera, aliquando autem prorsus nulla agnoscebantur. Omnes, quas dixi, opiniones Decreto Gratiani fulciuntur aut fulciri conantur auctoritatum periodi ordinationis relativae collection amplissima. Tota tamen haec collectio recta ratione ac via numquam examinata est. Igitur omnino recte dicit Sohm Decretum Gratiani librum esse septem sigillis occlusum ita doctis temporis recentioris , ut doctis exeuntis saeculi duodecimi, eumque usque in diem hodiernum non apertum manere ad intelligendum. Idcirco mirum non est, si his de causis omnium illarum opinionum fautoribus argumenta desint ad eas accurate probandas apta. His etiam de causis ceterisque multis Decretum Gratiani longae inquisitioni nobis erat. Quae autem ex inquisitione hac efficiuntur in foliis trimestribus, quibus titulus Prawo Kanoniczne (Ius Canonicum ), annis 1980-1985 et 1988 partim edita sunt. Ibi primam ex enumerates opinionem rectam, dmas autem ceteras prorsus falsas esse probavimus longaevam illam depotestate sacerdotali et vi sacramentorum foris celebratorum controversiam dirimentes. Hoc modo ad quaestionem ventum est de falsarum illarum opinionum fonte atque origine. Et apparuit primum sententiae auctorem, utriusque, quam diximus, falisae opinionis similis, Rufinum fuisse, cuius cuncta de potestate sacerdotali et sacramentis doctrina in disputatione nunc edita explicata est. Singulis autem disputationis huius partibus tituli sunt hii: I. De potestate sacerdotali eiusque fundamentis - A. De potestatesacramentali et potestate non sacramentali - 1. De potestatis sacerdotalis distinctione - a. De significatione nominis „usus o fficii” - b. De potestatis sacerdotalis fundamentis exemplo potestatis iudicis illustratis - 2. De antiquae artis vocabulis a decretistis simpliciori modo reddendis - B. De officiis ordinum et officiis administrationis - C. De ordinatione et institutione - D. De ordinatione et licentia ordinem exsequeindi - E. De primatu potestatis Romani Pontificis - 1. Rufini sententia - 2. De primatus fundamentis - F. De rigoris et misericordiae regulis - II. De sacramentis - A. De sacramentis dignitatis - 1. D e ordinatione sine titulo et ordinatione a non suo episcopo facta — 2. De ordinatione ab episcopis haereticis facta - a. De significatione auctoiritatis Urbani II a Rufino explicatae - b. De significtione auctoritatis Innocenti I a Rufino exiplicatae - c. De Rufini opinione cum Gratiani sententia comparata - 3. De ordine ab episcopis excommunicatis collato — B. De sacramemtis necessitatis et desacramentis necessitatis simul et dignitatis — 1. De baptismo - 2. De confirmatione et Eucharistia - C. De Rufino opinionis auctore de nulla vi sacramentorum ab aliquibus haereticis vel excomuniicatis celebratorum. Ea vero, quae ex disputatione hac perspicua sunt, paucis ita exprimi possunt: Rufinuse vocabulorum nominum atque notionum, in auctoritatibus Decreti Gratianei contentarum, explicationes permultas posuit easque non solum simplices, sed etiam binas vel ternas. Item Gratianeam potestatum sacerdotalium notionem simpliciorem latius expdicavit atque earundem potestatum varia fundamenta deserte indicavit. Et in his eisque similibus Rufinus laudandus est. Attamen aliquarum Decreti Gratia ni auctoritatum earumque maioris momenti falsam ponens explicationem, et non satis attendens rectam dicendi rationem ac viam Gratiani, eiusdem verae sententiae Rufinus propriam eamque falsam opposuit opinionem, de nullis videlicet sacramentis ab aliquibus haereticis foris celebratiis. Et in hoc Rufinus non minimam reprehensionem meretur. Indicavimus etiam omnium sive antiquorum sive rece ntiorum Decreti Gratiani explanatorum, similem de sacramentis sententiam affirmantium, principem atque patrem quedam Rufinum esse.

The bishop’s ordination prayer derives from Traditio Apostolica (3th century). This prayer had been re-instated to the latin liturgy of the Church after the Second Vatican Council. Its structure contains the anamnesis, the call, the part of the intercede and the enlogize. Detailed content’s analysis of the prex ordinationis episcopi allows deeply substantiate of the purpose and sense of the bishop’s mission in the Church. Only God calls up the chosen one to attend the bishop’s service. When the elect receives the gift of the Holy Spirit, the ordained bishop will comes about superior of the God’s people who are entrusting him and will actualize the topflight priesthood. The mainspring of the bishop’s ordination prayer had been inscribed to the trend of the Church’s Instruction, particularly expressed by the Vaticanum II. Contemporary successor of the Apostles guides the God’s sheep-fold and as the minister of the Christ’s mysteries fulfils the Christ’s work of redemption.

Studium hoc proemio, parte principali et conclusione constat. In proemio canones 1033-1039 Codicis Iuris Canonici Ioannis - Pauli II Papae obiectum huius studii, esse, dicitur. Pars principalis studii in novem particulas subdividitur. 1. Qui recepit sacramentum confirmationis, licite ad ordines promovetur (can. 1033). 2. Ad diaconatum vel presbyteratum aspirans ordinetur qui adscriptionem inter candidatos obtinuit, post praeviam suam petitionem propria manu exaratam, atque ab episcopo proprio vel superiore maiore instituti religiosi clericalis inscriptis exaratam (can. 1034 §§ 1-2). 3. Requiritur ut ministeria lectoris et acolythi receperit et per congruum tempus exercuerit, antequam quis ad diaconatum sive permanentem sive transeuntem promoveatur (can. 1035 § 1). 4. Inter acolythatus et diaconatus collationem interstitiae intercedant sex saltemmensium (can. 1035 § 2). 5. Candidatus petens ordinationem, ut ad ordinem diaconatus aut presbyteratus promoveri possit, episcopo proprio aut superiori maiori declarationem tradat propria manu exaratam qua testificetur, se sponte ac libere, ordinem suscepturum atque in ministerio ecclesiastico perpetuo mancipaturum esse (can. 1036). 6. Promovendus ad diaconatum permanentem, qui non sit uxoratus, item que promovendus ad diaconatum transeutem, ad ordinem diaconatus non admittatur, nisi coram Deo et Ecclesia obligationem caelibatus assumpserit, aut votum perpetuum castitatis in instituto religioso emiserit (can. 1037). 7. Diaconus, qui ad presbyteratum promoveri renuat, nisi impedimento detineatur canonico aliave gravi de causa, de iudicio episcopi aut superioris maioris aestimanda, ab ordinis recepti exercitio prohiberi non potest (can. 1038). 8. Omnis qui ad aliquem ordinem promovendus est, exercitiis spiritualibus vacet per quinque saltem dies, loco et modo ab ordinario determinatis (can. 1039). 9. Pro clericis saecularibus titulus canonicus est titulus beneficii, eoque deficiente, patrimonii aut pensionis (can. 979 § 1 CIC 1917 an.). Pro regularibus titulus canonicus est sollemnis religiosa profesio seu titulus, ut dicitur, paupertatis (can. 982 § 1 CIC 1917 an.). Coetus studiorum de sacramentis, in sessione dd. 6-10 februarii 1978 habita, statuit ut totus canon 222 Schematis documenti pontificii quo disciplina de Sacramentis recognoscitur, Typis Polyglottis Vaticani 1975, supprimatur. Etenim institutum tituli ordinationis est obsoletum et qui altari ministrat debet de altari vivere [Communicationes 10 (1978) n. 2, p. 195].

Studium hoc proemio, parte principali et conclusione constat. In proemio dicitur hac in dissertatiuncula de canonibus 1024 - 1025 tractari. Pars principalis in tria particula subdividitur, nempe: 1. De ordinando in iure vetere, seu a Christo Domino usque ad Codicem Iuris Canonici Pio-Benedictinum de 1917 anno. In primis Ecclesiae saeculis quidam haeretici seu papuzani seu quintilliani docebant feminas sacerdotio idoneas esse. Eorum opiniones Ireneus, Epiphanius, et Augustinus inter haereses computant. Can. 19 Concilii Nicaeni, can. 11 Concilii Laodicensis dicunt feminas sacrae odrinationis incapaces esse. Secundum can. 2 Concilii Nemausensis (394 anni): Illud etiam a quibusdam suggestum est, ut, contra apostolicam disciplinam, incognito usque in hoc tempus, in ministerium feminae nescio quo loco leviticum videantur assumptae: quod quidem, quia indecens est, non admittit ecclesiastica disciplina: et contra rationem facta talis ordinatio destruatur: providendum ne quis sibi hoc ultra praesumat. Similitter statutum est in Conciliis: Arausicano I, Epaonensi, Aurelianensi II, Turonico II et Parisiensi (anno 829). Quae capita conciliorum in Decretum Magistri Gratiani assumpta sunt. Quod Decretum in scholis usitatum est usque ad Codicem luris Canonici Pio-Benedictinum. 2. Can 968 Codicis luris Canonici dicit: sacram ordinationem valide recipit solus vir baptizatus: licite autem, qui ad normam sacrorum canonum debitis qualitatibus, iudicio ordinarii, praeditus sit, neque ulla detineatur irregularitate aliove impedimento. Sacra Congregatio pro Doctrina Fidei in declaratione Inter insigniores, diei 15 octobris 1976 anni mandatum exequens a Beatissimo Patre acceptum, explicavit sibi non agnoscere adimittendi mulieres ad sacerdotalem ordinationem; atque aestimat oportere, pro praesentibus adiunctis, ut in luce clariore ponat hanc doctrinam, quae dolenter forsitan a quibusdam percipiatur, unde tam en oriens bonum paulatim discernetur, quippe quae conferre possit ad respectiva viri ac mulieris munera altius investiganda [ AAS 69 (1977) 100]. 3. Can. 1024 Codicis luris Canonici Papae Ioannis Pauli II sonat: sacram ordinationem valide recipit solus vir baptisatus. Iuxta can. 1025 §1 ad licite ordines presbyteratus vel diaconatus conferendos requiritur, ut candidatus, probatione ad normam iuris peracta, debitis qualitatibus iudicio proprii episcopi aut superioris maioris competentis praeditus sit, nulla detineatur irregularitate nulloque impedimento. Papa Joannes Paulus II in epistola apostolica Ordinatio sacerdotalis diei 22 maii 1994 anni confirmavit doctrinam Ecclesiae de mulieribus non ordinandis. Congregatio pro Doctrina Fidei publicavit responsum ad dubium circa doctrinam epistolae apostolicae Ordinatio sacerdotalis die 25 octobris 1995 anni. Sub fine articuli can. 754 Codicis Canonum Ecclesiarum Orientalium exponitur.

This article examines a hitherto unexplored source for the history of the Irish clergy in England — English episcopal ordination lists — to see what they can reveal about Irish clergy in medieval England: their geographic origins, their numbers and, less tangibly, their motivation both for coming to England and for remaining there.Episcopal ordination lists survive, with gaps, for most English dioceses from the later thirteenth century onwards and are the formal records of the diocesan ordination ceremonies held quarterly by bishops or their suffragans, at which men wishing to be ordained to the priesthood were ordained successively to the orders of acolyte, subdeacon, deacon and priest. The ordination lists can add substantially to our knowledge of the vast mass of the medieval clergy, especially the unbeneficed, who frequently remain almost hidden from the historian. Episcopal ordination lists detail information such as the date and place of ordination, the ordinand’s diocese of origin, and occasionally a more precise place of origin and educational qualifications. If the candidate for ordination belonged to a religious order, usually this order and the actual house to which he was attached are listed. Thus these lists can provide a substantial corpus of information, particularly since every member of the clergy ought to be included in the ordination lists as they climbed the ranks of the clerical hierarchy; the same information should be available for everybody, whether they later became an archbishop or found themselves scratching out a living as an underpaid vicar or an unbeneficed mass priest. Over the last few years the computerisation of this material has produced a database of English medieval clergy drawn from the contents of surviving English episcopal ordination lists.

The autumn of 2013 saw two landmark decisions in the Anglican churches of the British Isles. On 12 September 2013 the Governing Body of the Church in Wales voted in favour of legislation to permit the ordination of women as bishops. On 20 September 2013 it was announced that on the previous day the Revd Patricia Storey had been elected as Bishop of Meath and Kildare. She was duly consecrated on 30 November 2013 and enthroned in her two cathedrals in early December. The Scottish Episcopal Church permits the ordination of women to the episcopate, but to date none has been elected to an episcopal see.

The purpose of this thesis is to examine the Church of England’s understanding of ‘episcopal’ episcopacy and ordained ministry, including their ecclesiological implications and ecumenical consequences. Special attention is given to the refusal of interchangeability of ordained ministers with ‘non-episcopal’ churches (whilst allowing inter-communion), on the grounds that they lacked a ‘historic succession’ of bishops (cf. The Meissen Declaration and Agreement). This claim gives the adjective ‘episcopal’ a denominational, (quasi-)sacramental connotation (hence the inverted commas). Official Anglican statements today claim that the concept of episcopacy in a ‘historic succession’ is and always has been an integral part of ‘Anglican’ teaching as part of its ‘Catholic’, pre-Reformation heritage, whereas it appears that before the nineteenth century the Church of England had been defined largely in territorial and institutional terms. This faced challenges both from without and within, with an increasingly secular and multi-denominational context in Britain (with Non-conformists slowly gaining equal social and political rights) and in the face of the emergence of the Anglican Communion (and ecumenism in the twentieth century). This required the Church of England to forge a distinctive, trans-national, denominational identity for itself and for ‘Anglicanism’ (which can be described as the ‘Anglicanization of the Church of England’). In the first half of the nineteenth century, the English episcopate exercised a more active leadership role (the ‘episcopalization of the Church of England’), creating bishoprics in overseas dependencies and strengthening the influence of the Church of England there and also that of the episcopate (a colonial aspect of the ‘Anglicanization’). In the second half of the nineteenth century the bishops established interchangeability of ministers with formerly English, ‘Episcopal’ churches. This development occurred at the high point of Anglo-Catholic and ritualistic influence (which resulted in a ‘Catholicization of the Church of England’, opposed by Evangelicals and High-churchmen of the pre-Tractarian type). The nature of ‘Anglicanism’ was increasingly interpreted as ‘catholic’/‘Catholic’. In the twentieth century the notion of a ‘historic succession’ of bishops eventually appeared in official documents, whereas earlier statements had been insisting on the ‘historic episcopate’, but open to an understanding in the sense of ‘apostolic succession’ or a divinely instituted or sanctioned, or simply ancient form of government (episcopacy as esse, plene esse or bene esse of church). The eventual adoption of the notion of succession, however, the crucial characteristic of the esse model, meant a ‘theologization’ of Anglican ecclesiology in the late nineteenth and early twentieth centuries with a distinct ‘catholic’ character, which explains the refusal to agree on interchangeability of ministers with ‘Protestant’ churches, now on theological grounds.

9 Summary The SSPX is a society of Roman Catholic priests, who aren't organized in any religious order, however, it's organization is similar to many religious orders. As its mission the SSPX consider the defense of a catholic priesthood, the Tridentine Mass and the true doctrine of the Church against danger, which supposedly affected the Church after the Second Vatican Council. The SSPX was established in 1970 and its center became Ecône Seminary in Switzerland. Hereafter, a wider informal group of Catholics, who were unsatisfied with an evolution of the Church, formed around the Society. The members of this group attended masses, celebrated by SSPX priests. This group had united more after a breakup between the SSPX and superiors of the Catholic church, which was caused by an illicit ordinations of a priests and following excommunication of a founder, archbishop Marcel Lefebvre, and his nearest fellows in 1988. From that point, these believers are forming to some kind of congregations similar to parishes, but which are unofficial and improvised. These activities, as well as a sacraments celebrated by SSPX priests, are unacceptable in a catholic canon law system (however, these sacraments are valid, if they were already celebrated!). The ethos of this society is conservative - both in a relation to...

This chapter explores the final years of Pauli Murray’s life. Following her partner’s death, Murray resigned from Brandeis to pursue ordination into the Episcopal priesthood. Murray obtained a master’s in theology from General Theological Seminary while campaigning for women’s ordination. Under pressure from Murray and others, in 1976 the Episcopal Church overturned its prohibition on women priests. The following year Murray became the first black woman Episcopal priest. Murray continued to keep her sexual orientation private, but publicly advocated for minority rights, including gay rights, under the aegis of universal human rights. Murray worked as a supply priest in various locations before retiring to Pittsburgh where she died.

Chapter 7 analyses the Reformed Conformist attitude to the Church’s hierarchy. It opens by underlining that the British delegates at Dort had specifically asserted the superiority of the episcopal Church order maintained in the British Isles. It then uses Carleton’s Consensus to establish the high regard in which Reformed Conformists held episcopacy, and reinforces that point through the writings of Ward and Davenant. On that basis, it presents Hall’s notorious work, Episcopacy by Divine Right Asserted, as in fundamental continuity with the Reformed Conformist tradition, despite the editorial interventions of William Laud and Matthew Wren. The chapter then establishes, through Downame’s Two Sermons and Prideaux’s 1624 Oratio, that episcopal ordination played a significant role within Reformed Conformist soteriology.

This epilogue recounts how Puritanism as a movement within the Church of England came to an end in 1662, when some 1,600 ministers who refused to conform were “ejected” and, thereafter, became known as Dissenters (or Dissent). Anyone who accepted the provisions of the Act of Uniformity of May 1662 had to prove that a bishop had ordained him or accept ordination anew. Conformity also required scrupulous adherence to the Book of Common Prayer. Understandably, some of the ejected ministers found their way back into the state church or, because of local circumstances, were able to carry on their ministry for a while. Meanwhile, the situation in Scotland is less easily summarized. There, episcopacy was restored and the royal supremacy reaffirmed, but no English-style prayer book was reimposed. The Scots who thought of themselves as Presbyterians continued to practice their tradition, although they were harshly criticized for compromising with government of Charles II by countrymen who clung to the covenants of 1638 and 1643. On all sides, the personal tragedies were many. Even after William III agreed to replace episcopal governance with Presbyterian, schisms continued to fracture the kirk in the eighteenth and nineteenth centuries.