see Reply by the Archbishops of
England
Promulgated September 18, 1896 by Pope Leo XIII
In Perpetual Remembrance
1. We have dedicated to the welfare of the noble English nation no small portion of the
Apostolic care and charity by which, helped by His grace, we endeavor to fulfill the
office and follow in the footsteps of "the Great Pastor of the sheep," Our Lord
Jesus Christ. The letter which last year we sent to the English seeking the Kingdom of
Christ in the unity of the faith is a special witness of our good will towards England. In
it we recalled the memory of the ancient union of the people with Mother Church, and we
strove to hasten the day of a happy reconciliation by stirring up men's hearts to offer
diligent prayer to God. And, again, more recently, when it seemed good to Us to treat more
fully the unity of the Church in a General Letter, England had not the last place in our
mind, in the hope that our teaching might both strengthen Catholics and bring the saving
light to those divided from us. It is pleasing to acknowledge the generous way in which
our zeal and plainness of speech, inspired by no mere human motives, have met the approval
of the English people, and this testifies not less to their courtesy than to the
solicitude of many for their eternal salvation.
2. With the same mind and intention, we have now determined to turn our consideration
to a matter of no less importance, which is closely connected with the same subject and
with our desires.
3. For an opinion already prevalent, confirmed more than once by the action and
constant practice of the Church, maintained that when in England, shortly after it was
rent from the center of Christian Unity, a new rite for conferring Holy Orders was
publicly introduced under Edward VI, the true Sacrament of Order as instituted by Christ
lapsed, and with it the hierarchical succession. For some time, however, and in these last
years especially, a controversy has sprung up as to whether the Sacred Orders conferred
according to the Edwardine Ordinal possessed the nature and effect of a Sacrament, those
in favor of the absolute validity, or of a doubtful validity, being not only certain
Anglican writers, but some few Catholics, chiefly non-English. The consideration of the
excellency of the Christian priesthood moved Anglican writers in this matter, desirous as
they were that their own people should not lack the twofold power over the Body of Christ.
Catholic writers were impelled by a wish to smooth the way for the return of Anglicans to
holy unity. Both, indeed, thought that in view of studies brought up to the level of
recent research, and of new documents rescued from oblivion, it was not inopportune to
reexamine the question by our authority.
4. And we, not disregarding such desires and opinions, above all, obeying the dictates
of apostolic charity, have considered that nothing should be left untried that might in
any way tend to preserve souls from injury or procure their advantage. It has, therefore,
pleased Us to graciously permit the cause to be reexamined, so that, through the extreme
care taken in the new examination, all doubt, or even shadow of doubt, should be removed
for the future.
5. To this end we commissioned a certain number of men noted for their learning and
ability, whose opinions in this matter were known to be divergent, to state the grounds of
their judgment in writing. We then, having summoned them to our person, directed them to
interchange writings, and further to investigate and discuss all that was necessary for a
full knowledge of the matter. We were careful, also, that they should be able to reexamine
all documents bearing on this question which were known to exist in the Vatican archives,
to search for new ones, and even to have at their disposal all acts relating to this
subject which are preserved by the Holy Office or, as it is called, the Supreme Council
and to consider whatever had up to this time been adduced by learned men on both sides. We
ordered them, when prepared in this way, to meet together in special sessions. These to
the number of twelve were held under the presidency of one of the Cardinals of the Holy
Roman Church, appointed by ourself, and all were invited to free discussion. Finally, we
directed that the acts of these meetings, together with all other documents, should be
submitted to our venerable brethren, the Cardinals of the same Council, so that when all
had studied the whole subject, and discussed it in our presence, each might give his own
opinion.
6. This order for discussing the matter having been determined upon, it was necessary,
with a view to forming a true estimate of the real state of the question, to enter upon
it, after careful inquiry as to how the matter stood in relation to the prescription and
settled custom of the Apostolic See, the origin and force of which custom it was
undoubtedly of great importance to determine.
7. For this reason, in the first place, the principal documents in which our
predecessors, at the request of Queen Mary, exercised their special care for the
reconciliation of the English Church were considered. Thus Julius III sent Cardinal
Reginald Pole, an Englishman, and illustrious in many ways, to be his Legate a latere for the purpose, "as his angel of peace and love," and gave him extraordinary
and unusual mandates or faculties and directions for his guidance. These Paul IV confirmed
and explained.
8. And here, to interpret rightly the force of these documents, it is necessary to lay
it down as a fundamental principle that they were certainly not intended to deal with an
abstract state of things, but with a specific and concrete issue. For since the faculties
given by these pontiffs to the Apostolic Legate had reference to England only, and to the
state of religion therein, and since the rules of action were laid down by them at the
request of the said Legate, they could not have been mere directions for determining the
necessary conditions for the validity of ordinations in general. They must pertain
directly to providing for Holy Orders in the said kingdom, as the recognized condition of
the circumstances and times demanded. This, besides being clear from the nature and form
of the said documents, is also obvious from the fact that it would have been altogether
irrelevant thus to instruct the Legate one whose learning had been conspicuous in the
Council of Trent as to the conditions necessary for the bestowal of the Sacrament of
Order.
9. To all rightly estimating these matters it will not be difficult to understand why,
in the Letters of Julius m, issued to the Apostolic Legate on 8 March 1554, there is a
distinct mention, first of those who, "rightly and lawfully promoted," might be
maintained in their orders: and then of others who, "not promoted to Holy
Orders" might "be promoted if they were found to be worthy and fitting
subjects". For it is clearly and definitely noted, as indeed was the case, that there
were two classes of men; the first of those who had really received Holy Orders, either
before the secession of Henry VIII, or, if after it, and by ministers infected by error
and schism, still according to the accustomed Catholic rite; the second, those who were
initiated according to the Edwardine Ordinal, who on that account could not be
"promoted", since they had received an ordination which was null.
10. And that the mind of the Pope was this, and nothing else, is clearly confirmed by
the letter of the said Legate (29 January 1555), sub-delegating his faculties to the
Bishop of Norwich. Moreover, what the letters of Julius m themselves say about freely
using the pontifical faculties, even on behalf of those who had received their
consecration "irregularly (minus rite) and not according to the accustomed form of
the Church," is to be especially noted. By this expression those only could be meant
who had been consecrated according to the Edwardine rite, since besides it and the
Catholic form there was then no other in England.
11. This becomes even still clearer when we consider the Legation which, on the advice
of Cardinal Pole, the Sovereign Princes, Philip and Mary, sent to the Pope in Rome in the
month of February, 1555. The Royal Ambassadors three men "most illustrious and
endowed with every virtue," of whom one was Thomas Thirlby, Bishop of Ely were
charged to inform the Pope more fully as to the religious condition of the country, and
especially to beg that he would ratify and confirm what the Legate had been at pains to
effect, and had succeeded in effecting, towards the reconciliation of the Kingdom with the
Church. For this purpose, all the necessary written evidence and the pertinent parts of
the new Ordinal were submitted to the Pope. The Legation having been splendidly received,
and their evidence having been "diligently discussed," by several of the
Cardinals, "after mature deliberation," Paul IV issued his Bull Praeclara
Charissimi on June 20 of that same year. In this, whilst giving full force and
approbation to what Pole had done, it is ordered in the matter of the Ordinations as
follows:
Those who have been promoted to ecclesiastical Orders . . . by any one but a Bishop
validly and lawfully ordained are bound to receive those Orders again.
12. But who those Bishops not "validly and lawfully ordained" were had been
made sufficiently clear by the foregoing documents and the faculties used in the said
matter by the Legate; those, namely, who have been promoted to the Episcopate, as others
to other Orders, "not according to the accustomed form of the Church," or, as
the Legate himself wrote to the Bishop of Norwich, "the form and intention of the
Church," not having been observed. These were certainly those promoted according to
the new form of rite, to the examination of which the Cardinals specially deputed had
given their careful attention. Neither should the passage much to the point in the same
Pontifical Letter be overlooked, where, together with others needing dispensation are
enumerated those "who had obtained both Orders as well as benefices nulliter et de
facto." For to obtain orders nulliter means the same as by act null and
void, that is invalid, as the very meaning of the word and as common parlance require.
This is specially clear when the word is used in the same way about Orders as about
"ecclesiastical benefices". These, by the undoubted teaching of the sacred
canons, were clearly null if given with any vitiating defect. 13 Moreover, when some
doubted as to who, according to the mind of the pontiff, could be called and considered
bishops "validly and lawfully ordained," the said Pope shortly after, on October
30, issued a further letter in the form of a brief and said:
"we, desiring to wholly remove such doubt, and to opportunely provide for the
peace of conscience of those who during the aforementioned schism were promoted to Holy
Orders, by clearly stating the meaning and intention which we had in our said letters,
declare that it is only those bishops and archbishops who were not ordained and
consecrated in the form of the Church that can not be said to be duly and rightly
ordained..."
14. Unless this declaration had applied to the actual case in England, that is to say,
to the Edwardine Ordinal, the Pope would certainly have done nothing by this last letter
for the removal of doubt and the restoration of peace of conscience. Further, it was in
this sense that the Legate understood the documents and commands of the Apostolic See, and
duly and conscientiously obeyed them; and the same was done by Queen Mary and the rest who
helped to restore Catholicism to its former state.
15. The authority of Julius m, and of Paul IV, which we have quoted, clearly shows the
origin of that practice which has been observed without interruption for more than three
centuries, that Ordinations conferred according to the Edwardine rite should be considered
null and void. This practice is fully proved by the numerous cases of absolute
re-ordination according to the Catholic rite even in Rome.
16. In the observance of this practice we have a proof directly affecting the matter in
hand. For if by any chance doubt should remain as to the true sense in which these
pontifical documents are to be understood, the principle holds good that "Custom is
the best interpreter of law." Since in the Church it has ever been a constant and
established rule that it is sacrilegious to repeat the Sacrarnent of Order, it never could
have come to pass that the Apostolic See should have silently acquiesced in and tolerated
such a custom. But not only did the Apostolic See tolerate this practice, but approved and
sanctioned it as often as any particular case arose which called for its judgment in the
matter.
17. We adduce two cases of this kind out of many which have from time to time been
submitted to the Supreme Council of the Holy Office. The first was (in 1684) of a certain
French Calvinist, and the other (in 1704) of John Clement Gordon, both of whom had
received their orders according to the Edwardine ritual.
18. In the first case, after a searching investigation, the Consultors, not a few in
number, gave in writing their answers or as they call it, their vota and the rest
unanimously agreed with their conclusion, "for the invalidity of the
Ordination," and only on account of reasons of opportuneness did the Cardinals deem
it well to answer with a dilata (viz., not to formulate the conclusion at the
moment).
19. The same documents were called into use and considered again in the examination of
the second case, and additional written statements of opinion were also obtained from
Consultors, and the most eminent doctors of the Sorbonne and of Douai were likewise asked
for their opinion. No safeguard which wisdom and prudence could suggest to ensure the
thorough sifting of the question was neglected.
20. And here it is important to observe that, although Gordon himself, whose case it
was, and some of the Consultors, had adduced amongst the reasons which went to prove the
invalidity, the Ordination of Parker, according to their own ideas about it, in the
delivery of the decision this reason was altogether set aside, as documents of
incontestable authenticity prove. Nor, in pronouncing the decision, was weight given to
any other reason than the "defect of form and intention"; and in order that the
judgment concerning this form might be more certain and complete, precaution was taken
that a copy of the Anglican Ordinal should be submitted to examination, and that with it
should be collated the ordination forms gathered together from the various Eastern and
Western rites. Then Clement XI himself, with the unanimous vote of the Cardinals
concerned, on Thursday 17 April 1704, decreed:
"John Clement Gordon shall be ordained from the beginning and unconditionally to
all the orders, even Holy Orders, and chiefly of Priesthood, and in case he has not been
confirmed, he shall first receive the Sacrament of Confirmation."
21. It is important to bear in mind that this judgment was in no wise determined by the
omission of the tradition of instruments, for in such a case, according to the established
custom, the direction would have been to repeat the ordination conditionally, and still
more important is it to note that the judgment of the pontiff applies universally to all
Anglican ordinations, because, although it refers to a particular case, it is not based
upon any reason special to that case, but upon the defect of form, which defect equally
affects all these ordinations, so much so, that when similar cases subsequently came up
for decision, the same decree of Clement XI was quoted as the norm.
22. Hence it must be clear to everyone that the controversy lately revived had already
been definitely settled by the Apostolic See, and that it is to the insufficient knowledge
of these documents that we must, perhaps, attribute the fact that any Catholic writer
should have considered it still an open question.
23. But, as we stated at the beginning, there is nothing we so deeply and ardently
desire as to be of help to men of good will by showing them the greatest consideration and
charity. Wherefore, we ordered that the Anglican Ordinal, which is the essential point of
the whole matter, should be once more most carefully examined.
24. In the examination of any rite for the effecting and administering of Sacraments,
distinction is rightly made between the part which is ceremonial and that which is
essential, the latter being usually called the "matter and form". All know that
the Sacraments of the New Law, as sensible and efficient signs of invisible grace, ought
both to signify the grace which they effect, and effect the grace which they signify.
Although the signification ought to be found in the whole essential rite, that is to say,
in the "matter and form", it still pertains chiefly to the "form";
since the "matter" is the part which is not determined by itself, but which is
determined by the "form". And this appears still more clearly in the Sacrament
of Order, the "matter" of which, in so far as we have to consider it in this
case, is the imposition of hands, which, indeed, by itself signifies nothing definite, and
is equally used for several Orders and for Confiirmation.
25. But the words which until recently were commonly held by Anglicans to constitute
the proper form of priestly ordination namely, "Receive the Holy Ghost,"
certainly do not in the least definitely express the sacred Ordel of Priesthood (sacerdotium) or its grace and power, which is chiefly the power "of consecrating and of offering
the true Body and Blood of the Lord" (Council of Trent, Sess. XXIII, de Sacr. Ord. , Canon 1) in that sacrifice which is no "bare commemoration of the sacrifice offered
on the Cross" (Ibid, Sess XXII., de Sacrif. Missae, Canon 3).
26. This form had, indeed, afterwards added to it the words "for the office and
work of a priest," etc.; but this rather shows that the Anglicans themselves
perceived that the first form was defective and inadequate. But even if this addition
could give to the form its due signification, it was introduced too late, as a century had
already elapsed since the adoption of the Edwardine Ordinal, for, as the Hierarchy had
become extinct, there remained no power of ordaining.
27. In vain has help been recently sought for the plea of the validity of Anglican
Orders from the other prayers of the same Ordinal. For, to put aside other reasons when
show this to be insufficient for the purpose in the Anglican life, let this argument
suffice for all. From them has been deliberately removed whatever sets forth the dignity
and office of the priesthood in the Catholic rite. That "form" consequently
cannot be considered apt or sufficient for the Sacrament which omits what it ought
essentially to signify.
28. The same holds good of episcopal consecration. For to the formula, "Receive
the Holy Ghost", not only were the words "for the office and work of a
bishop", etc. added at a later period, but even these, as we shall presently state,
must be understood in a sense different to that which they bear in the Catholic rite. Nor
is anything gained by quoting the prayer of the preface, "Almighty God", since
it, in like manner, has been stripped of the words which denote the summum sacerdotium .
29. It is not relevant to examine here whether the episcopate be a completion of the
priesthood, or an order distinct from it; or whether, when bestowed, as they say per
saltum , on one who is not a priest, it has or has not its effect. But the episcopate
undoubtedly, by the institution of Christ, most truly belongs to the Sacrament of Order
and constitutes the sacerdotium in the highest degree, namely, that which by the
teaching of the Holy Fathers and our liturgical customs is called the Summum
sacerdotium sacri ministerii summa . So it comes to pass that, as the Sacrament of
Order and the true sacerdotium of Christ were utterly eliminated from the Anglican
rite, and hence the sacerdotium is in no wise conferred truly and validly in the
episcopal consecration of the same rite, for the like reason, therefore, the episcopate
can in no wise be truly and validly conferred by it, and this the more so because among
the first duties of the episcopate is that of ordaining ministers for the Holy Eucharist
and sacrifice.
30. For the full and accurate understanding of the Anglican Ordinal, besides what we
have noted as to some of its parts, there is nothing more pertinent than to consider
carefully the circumstances under which it was composed and publicly authorized. It would
be tedious to enter into details, nor is it necessary to do so, as the history of that
time is sufficiently eloquent as to the animus of the authors of the Ordinal against the
Catholic Church; as to the abettors whom they associated with themselves from the
heterodox sects; and as to the end they had in view. Being fully cognizant of the
necessary connection between faith and worship, between "the law of believing and the
law of praying", under a pretext of returning to the primitive form, they corrupted
the Liturgical Order in many ways to suit the errors of the reformers. For this reason, in
the whole Ordinal not only is there no clear mention of the sacrifice, of consecration, of
the priesthood (sacerdotium), and of the power of consecrating and offering
sacrifice but, as we have just stated, every trace of these things which had been in such
prayers of the Catholic rite as they had not entirely rejected, was deliberately removed
and struck out.
31. In this way, the native character or spirit as it is called of the Ordinal clearly
manifests itself. Hence, if, vitiated in its origin, it was wholly insufficient to confer
Orders, it was impossible that, in the course of time, it would become sufficient, since
no change had taken place. In vain those who, from the time of Charles I, have attempted
to hold some kind of sacrifice or of priesthood, have made additions to the Ordinal. In
vain also has been the contention of that small section of the Anglican body formed in
recent times that the said Ordinal can be understood and interpreted in a sound and
orthodox sense. Such efforts, we affirm, have been, and are, made in vain, and for this
reason, that any words in the Anglican Ordinal, as it now is, which lend themselves to
ambiguity, cannot be taken in the same sense as they possess in the Catholic rite. For
once a new rite has been initiated in which, as we have seen, the Sacrament of Order is
adulterated or denied, and from which all idea of consecration and sacrifice has been
rejected, the formula, "Receive the Holy Ghost", no longer holds good, because
the Spirit is infused into the soul with the grace of the Sacrament, and so the words
"for the office and work of a priest or bishop", and the like no longer hold
good, but remain as words without the reality which Christ instituted.
32. Many of the more shrewd Anglican interpreters of the Ordinal have perceived the
force of this argument, and they openly urge it against those who take the Ordinal in a
new sense, and vainly attach to the Orders conferred thereby a value and efficacy which
they do not possess. By this same argument is refuted the contention of those who think
that the prayer, "Almighty God, giver of all good Things", which is found at the
beginning of the ritual action, might suffice as a legitimate "form" of Orders,
even in the hypothesis that it might be held to be sufficient in a Catholic rite approved
by the Church.
33. With this inherent defect of "form" is joined the defect of
"intention" which is equally essential to the Sacrament. The Church does not
judge about the mind and intention, in so far as it is something by its nature internal;
but in so far as it is manifested externally she is bound to judge concerning it. A person
who has correctly and seriously used the requisite matter and form to effect and confer a
sacrament is presumed for that very reason to have intended to do (intendisse) what
the Church does. On this principle rests the doctrine that a Sacrament is truly conferred
by the ministry of one who is a heretic or unbaptized, provided the Catholic rite be
employed. On the other hand, if the rite be changed, with the manifest intention of
introducing another rite not approved by the Church and of rejecting what the Church does,
and what, by the institution of Christ, belongs to the nature of the Sacrament, then it is
clear that not only is the necessary intention wanting to the Sacrament, but that the
intention is adverse to and destructive of the Sacrament.
34. All these matters have been long and carefully considered by ourselves and by our
venerable brethren, the Judges of the Supreme Council, of whom it has pleased Us to call a
special meeting upon the 16th day of July last, the solemnity of Our Lady of Mount Carmel.
They with one accord agreed that the question laid before them had been already
adjudicated upon with full knowledge of the Apostolic See, and that this renewed
discussion and examination of the issues had only served to bring out more clearly the
wisdom and accuracy with which that decision had been made. Nevertheless, we deemed it
well to postpone a decision in order to afford time both to consider whether it would be
fitting or expedient that we should make a fresh authoritative declaration upon the
matter, and to humbly pray for a fuller measure of divine guidance.
35. Then, considering that this matter, although already decided, had been by certain
persons for whatever reason recalled into discussion, and that thence it might follow that
a pernicious error would be fostered in the minds of many who might suppose that they
possessed the Sacrament and effects of Orders, where these are nowise to be found, it
seemed good to Us in the Lord to pronounce our judgment.
36. Wherefore, strictly adhering, in this matter, to the decrees of the pontiffs, our
predecessors, and confirming them most fully, and, as it were, renewing them by our
authority, of our own initiative and certain knowledge, we pronounce and declare that
ordinations carried out according to the Anglican rite have been, and are, absolutely null
and utterly void.
37. It remains for Us to say that, even as we have entered upon the elucidation of this
grave question in the name and in the love of the Great Shepherd, in the same we appeal to
those who desire and seek with a sincere heart the possession of a hierarchy and of Holy
Orders. 38. Perhaps until now aiming at the greater perfection of Christian virtue, and
searching more devoutly the divine Scriptures, and redoubling the fervor of their prayers,
they have, nevertheless, hesitated in doubt and anxiety to follow the voice of Christ,
which so long has interiorly admonished them. Now they see clearly whither He in His
goodness invites them and wills them to come. In returning to His one only fold, they will
obtain the blessings which they seek, and the consequent helps to salvation, of which He
has made the Church the dispenser, and, as it were, the constant guardian and promoter of
His redemption amongst the nations. Then, indeed, "They shall draw waters in joy from
the fountains of the Savior", His wondrous Sacraments, whereby His faithful souls
have their sins truly remitted, and are restored to the friendship of God, are nourished
and strengthened by the heavenly Bread, and abound with the most powerful aids for their
eternal salvation. May the God of peace, the God of all consolation, in His infinite
tenderness, enrich and fill with all these blessings those who truly yearn for them.
39. We wish to direct our exhortation and our desires in a special way to those who are
ministers of religion in their respective communities. They are men who from their very
office take precedence in learning and authority, and who have at heart the glory of God
and the salvation of souls. Let them be the first in joyfully submitting to the divine
call and obey it, and furnish a glorious example to others. Assuredly, with an exceeding
great joy, their Mother, the Church, will welcome them, and will cherish with all her love
and care those whom the strength of their generous souls has, amidst many trials and
difficulties, led back to her bosom. Nor could words express the recognition which this
devoted courage will win for them from the assemblies of the brethren throughout the
Catholic world, or what hope or confidence it will merit for them before Christ as their
Judge, or what reward it will obtain from Him in the heavenly kingdom! And we, ourselves,
in every lawful way, shall continue to promote their reconciliation with the Church in
which individuals and masses, as we ardently desire, may find so much for their imitation.
In the meantime, by the tender mercy of the Lord our God, we ask and beseech all to strive
faithfully to follow in the path of divine grace and truth.
40. We decree that these letters and all things contained therein shall not be liable
at any time to be impugned or objected to by reason of fault or any other defect
whatsoever of subreption or obreption of our intention, but are and shall be always valid
and in force and shall be inviolably observed both juridically and otherwise, by all of
whatsoever degree and preeminence, declaring null and void anything which, in these
matters, may happen to be contrariwise attempted, whether wittingly or unwittingly, by any
person whatsoever, by whatsoever authority or pretext, all things to the contrary
notwithstanding.
41. We will that there shall be given to copies of these letters, even printed,
provided that they be signed by a notary and sealed by a person constituted in
ecclesiastical dignity, the same credence that would be given to the expression of our
will by the showing of these presents.
Given at Rome, at St. Peter's, in the year of the Incarnation of Our Lord, one thousand
eight hundred and ninety-six, on the Ides of September, in the nineteenth year of our
pontificate.
-- Leo PP. XIII
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