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19.11.2011

Africae munus: Nachsynodales Apostolisches Schreiben ĂŒber die Kirche in Afrika im Dienst der Versöhnung der Gerchtigkeit und des Friedens (19. November 2011)

 

 

 

04.11.2009

Anglicanorum coetibus bezĂŒglich der Einrichtung von Personal-Ordinariaten fĂŒr die Anglikaner, die die volle Gemeinschaft mit der katholischen Kirche wĂŒnschen (4. November 2009)  >>> Deutsche Übersetzung

 

 

 

04.11.2009

Anglicanorum coetibus bezĂŒglich der Einrichtung von Personal-Ordinariaten fĂŒr die Anglikaner, die die volle Gemeinschaft mit der katholischen Kirche wĂŒnschen (4. November 2009) >>> Originaldokument

 

 

 

04.11.2009

ZusÀtzliche Normen zur Apostolischen Konstitution Anglicanorum coetibus (4. November 2009) >>> Originaldokument der Glaubenskongregation

04.11.2009

Anglicanorum coetibus bezĂŒglich der Einrichtung von Personal-Ordinariaten fĂŒr die Anglikaner, die die volle Gemeinschaft mit der katholischen Kirche wĂŒnschen (4. November 2009)  >>>Deutsche Übersetzung

Benedikt XVI.

 

APOSTOLISCHE KONSTITUTION ANGLICANORUM COETIBUS

„In letzter Zeit hat der Heilige Geist anglikanische Gruppen gedrĂ€ngt, mehrfach und instĂ€ndig zu bitten, in die volle katholische Gemeinschaft aufgenommen zu werden, auch als ganze Gemeinschaften, und dieser Heilige Stuhl hat ihr Ansuchen wohlwollend angenommen. Der Nachfolger des heiligen Petrus, der vom Herrn Jesus den Auftrag hat, die Einheit unter den Bischöfen zu garantieren und der universalen Gemeinschaft aller Kirchen vorzustehen sowie diese zu beschĂŒtzen, kann tatsĂ€chlich nicht anders als die Maßnahmen vorzubereiten, damit ein solcher heiliger Wunsch verwirklicht werden könne.

Die Kirche - geeintes Volk in der Einheit des Vaters, des Sohnes und des Heiligen Geistes - ist in der Tat von unserem Herrn Jesus Christus gegrĂŒndet worden als „das Sakrament, das heißt Zeichen und Werkzeug fĂŒr die innigste Vereinigung mit Gott wie fĂŒr die Einheit der ganzen Menschheit.“ (II. Vatikanisches Konzil, Dogmatische Konstitution Lumen gentium, Nr. 1) Jede Spaltung unter den in Jesus Christus Getauften ist eine Verletzung gegenĂŒber dem, was die Kirche ist und wofĂŒr die Kirche existiert; ein solche „widerspricht nicht nur ganz offenbar dem Willen Christi, sie ist auch ein Ärgernis fĂŒr die Welt und ein Schaden fĂŒr die heilige Sache der VerkĂŒndigung des Evangeliums vor allen Geschöpfen.“ (II. Vatikanisches Konzil, Dekret Unitatis Redintegratio, Nr. 1) Eben deshalb hat der Herr Jesus, bevor er sein Blut fĂŒr die Erlösung der Welt vergoß, zum Vater fĂŒr die Einheit seiner JĂŒnger gebetet.

Es ist der Heilige Geist, Prinzip der Einheit, der die Kirche als Gemeinschaft konstituiert. Er ist das Prinzip der Einheit der GlĂ€ubigen in der Lehre der Apostel, beim Brotbrechen und beim Gebet. Nichts desto trotz ist die Kirche, in Analogie zum Geheimnis des fleischgewordenen Wortes, nicht nur eine unsichtbare geistliche Gemeinschaft, sondern auch eine sichtbare, denn „die mit hierarchischen Organen ausgestattete Gesellschaft und der geheimnisvolle Leib Christi, die sichtbare Versammlung und die geistliche Gemeinschaft, die irdische Kirche und die mit himmlischen Gaben beschenkte Kirche sind nicht als zwei verschiedene GrĂ¶ĂŸen zu betrachten, sondern bilden eine einzige komplexe Wirklichkeit, die aus menschlichem und göttlichem Element zusammenwĂ€chst.“ (Lumen gentium, Nr. 8) Die Gemeinschaft der Getauften in der Lehre der Apostel und beim eucharistischen Brotbrechen zeigt sich sichtbar in den BĂ€ndern des Bekenntnisses der Ganzheit des Glaubens, der Feier aller von Christus eingesetzten Sakramente und der Leitung des Bischofskollegiums, vereint mit ihrem eigenen Haupte, dem römischen Papst.

Die einzige Kirche Christi, die wir im Glaubensbekenntnis als die eine, heilige, katholische und apostolische bekennen, „ist verwirklicht in der Katholischen Kirche, die vom Nachfolger Petri und von den Bischöfen in Gemeinschaft mit ihm geleitet wird. Das schließt nicht aus, daß außerhalb ihres GefĂŒges vielfĂ€ltige Elemente der Heiligung und der Wahrheit zu finden sind, die als der Kirche Christi eigene Gaben auf die katholische Einheit hindrĂ€ngen.“ (Lumen gentium, Nr. 8)

Im Lichte dieser ekklesiologischen Prinzipien wird mit dieser Apostolischen Konstitution eine allgemeine Gesetzgebung vorgesehen, welche die Errichtung und das Leben von Personalordinariaten fĂŒr jene anglikanischen GlĂ€ubigen regelt, die wĂŒnschen, als ganze Gemeinschaft (korporativ) in die volle Kommunion mit der Katholischen Kirche einzutreten. Diese Gesetzgebung wird von ergĂ€nzenden Normen versehen, die vom Apostolischen Stuhl erlassen sind.

I. § 1. Die Personalordinariate fĂŒr Anglikaner, die in die volle Gemeinschaft mit der Katholischen Kirche eintreten, werden von der Kongregation fĂŒr die Glaubenslehre innerhalb der territorialen Grenzen einer bestimmten Bischofskonferenz errichtet, nachdem die Bischofskonferenz selbst konsultiert worden ist.

§ 2. Im Gebiet einer Bischofskonferenz können je nach Bedarf ein oder mehrere Personalordinariate errichtet werden.

§ 3. Jedes Ordinariat erfreut sich von Rechts wegen (ipso iure) öffentlicher Rechtspersönlichkeit; es ist juridisch einer Diözese glechgestellt.

§ 4. Das Ordinariat wird gebildet aus Laienchristen, Klerikern und Mitgliedern von Instituten geweihten Lebens oder von Gesellschaften apostolischen Lebens, die ursprĂŒnglich zur anglikanischen Gemeinschaft gehörten und jetzt in voller Gemeinschaft mit der Katholischen Kirche stehen, oder aber welche die Sakramente der Initiation innerhalb der Jurisdiktion des Ordinariates selbst empfangen.

§ 5. Der Katechismus der Katholischen Kirche ist der authentische Ausdruck des katholischen Glaubens, der von den Gliedern des Ordinariates bekannt wird.

II. Das Personalordinariat untersteht den Normen des universalen Rechtes und der vorliegenden Apostolischen Konstitution, und es ist der Kongregation fĂŒr die Glaubenslehre und den anderen Dikasterien der Römischen Kurie gemĂ€ĂŸ deren Kompetenzen unterstellt. FĂŒr das Personalordinariat gelten auch die oben genannten ergĂ€nzenden Normen sowie etwaige andere Spezialnormen, die fĂŒr jedes Ordinariat erlassen werden.

III. Ohne die liturgischen Zelebrationen gemĂ€ĂŸ dem Römischen Ritus auszuschließen, hat das Ordinariat die Befugnis zur Zelebration der Eucharistie, der anderen Sakramente, der Stundenliturgie und der anderen liturgischen Handlungen gemĂ€ĂŸ den eigenen liturgischen BĂŒchern aus der anglikanischen Tradition, welche vom Heiligen Stuhl approbiert wurden, sodaß die geistlichen, liturgischen und pastoralen Traditionen der anglikanischen Gemeinschaft lebendig erhalten bleiben, als wertvolles Geschenk, um den Glauben seiner Glieder zu nĂ€hren und deren Reichtum zu teilen.

IV. Ein Personalordinariat wird der pastoralen Sorge eines vom römischen Papst ernannten Ordinarius anvertraut.

V. Die Vollmacht (potestas) des Ordinarius ist:

a. eine ordentliche (ordinaria): durch das Recht selbst gegeben kraft des ihm vom römischen Papst ĂŒbertragenen Amtes, fĂŒr das Forum internum und fĂŒr das Forum externum;

b. eine stellvertretende (vicaria): ausgeĂŒbt im Namen des römischen Papstes;

c. eine personale: ausgeĂŒbt gegenĂŒber allen, die zum Ordinariat gehören.

Sie wird kumulativ mit jener des lokalen Diözesanbischofs ausgeĂŒbt in den von den ergĂ€nzenden Normen vorgesehenen FĂ€llen.

VI. § 1. Diejenigen, die als anglikanische Diakone, Priester oder Bischöfe fungiert haben und die vom kanonischen Recht festgesetzten Anforderungen erfĂŒllen sowie nicht durch IrregularitĂ€ten oder andere Hindernisse beeintrĂ€chtigt sind, können vom Ordinarius als Kandidaten fĂŒr die Heiligen Weihen in der Katholischen Kirche angenommen werden. Im Falle verheirateter AmtstrĂ€ger mĂŒssen die in der Enzyklika von Papst Paul VI., Sacerdotalis coelibatus, Nr. 42, und die in der ErklĂ€rung "In June" festgelegten Normen befolgt werden. Unverheiratete AmtstrĂ€ger mĂŒssen sich der Norm des klerikalen Zölibates des CIC can. 277, §1, unterstellen.

§ 2. Der Ordinarius wird in voller Beachtung der Disziplin des zölibatĂ€ren Klerus in der lateinischen Kirche pro regula nur zölibatĂ€re MĂ€nner zur Priesterweihe zulassen. Er kann den Papst auch um die Zulassung verheirateter MĂ€nner zur Priesterweihe bitten, als Ausnahme zum can. 277, §1 und auf Basis einer Fall-zu-Fall-Entscheidung, gemĂ€ĂŸ den vom Heiligen Stuhl approbierten objektiven Kriterien.

§ 3. Die Inkardination der Kleriker wird nach den Normen des kanonischen Rechtes geregelt.

§ 4. Die in einem Ordinariat inkardinierten Priester, die sein Presbyterum bilden, sollen auch ein Band der Einheit mit dem Presbyterium der Diözese kultivieren, in deren Territorium sie ihren Dienst verrichten; sie werden gemeinsame pastorale und karitative Initiativen und AktivitĂ€ten fördern mĂŒssen, die Objekt abgeschlossener Vereinbarungen zwischen dem Personalordinarius und dem lokalen Diözesanbischof sein können.

§ 5. Die Kandidaten fĂŒr die Heiligen Weihen in einem Ordinariat werden zusammen mit den anderen Seminaristen ausgebildet, besonders in den Bereichen der Lehre und der Seelsorge. Um den besonderen BedĂŒrfnissen der Seminaristen des Ordinariates und ihrer Ausbildung im anglikanischen Erbe Rechnung zu tragen, kann der Ordinarius Programme festlegen, die vom Seminar durchzufĂŒhren sind, oder er kann auch AusbildungshĂ€user errichten, die mit schon existierenden FakultĂ€ten katholischer Theologie verbunden werden.

VII. Der Ordinarius kann mit Approbation des Heiligen Stuhles neue Institute geweihten Lebens und Gesellschaften apostolischen Lebens errichten und deren Mitglieder zu den Heiligen Weihen fĂŒhren, gemĂ€ĂŸ den Normen des kanonischen Rechtes. Institute des geweihten Lebens, die aus dem Anglikanismus kommen und jetzt in voller Gemeinschaft mit der Katholischen Kirche sind, können im Falle gegenseitiger Übereinstimmung der Jurisdiktion des Ordinarius unterstellt werden.

VIII. § 1. Der Ordinarius kann gemĂ€ĂŸ dem Recht Personalpfarreien zur Seelsorge fĂŒr die zu seinem Ordinariat gehörenden GlĂ€ubigen unter Zustimmung des Heiligen Stuhles errichten, nachdem er die Meinung des Diözesanbischofs des Ortes gehört hat.

§ 2. Die Pfarrer des Ordinariates erfreuen sich aller Rechte und sind an alle Pflichten gebunden, die im Codex des Kanonischen Rechtes vorgesehen sind und die in den von den ergĂ€nzenden Normen bestimmten FĂ€llen in gegenseitiger pastoraler Hilfe mit den Pfarrern der Diözese ausgeĂŒbt werden, in deren Territorium sich die Personalpfarrei des Ordinariates befindet.

IX. Sowohl die Laienchristen als auch die Institute des geweihten Lebens und die Gesellschaften apostolischen Lebens, die aus dem Anglikanismus kommen und wĂŒnschen, am Personalordinariat teilzuhaben, mĂŒssen diesen Willen schriftlich darlegen.

X. § 1. Der Ordinarius wird in seiner Regierung von einem Verwaltungsrat unterstĂŒtzt, der durch Statuten geregelt wird, die vom Ordinarius approbiert und vom Heiligen Stuhl bestĂ€tigt werden.

§ 2. Der Verwaltungsrat, dem der Ordinarius vorsteht, ist aus mindestens sechs Priestern zusammengesetzt und ĂŒbt die vom Codex des Kanonischen Rechtes festgelegten Funktionen des Priesterrates und des Konsultorenkollegiums sowie jene durch die ergĂ€nzenden Normen erlassenen Funktionen aus.

§ 3. Der Ordinarius muß einen Vermögensverwaltungsrat bestimmen gemĂ€ĂŸ der Normen des Codex des Kanonischen Rechtes und mit den Aufgaben, die von diesem festgelegt sind.

§ 4. Um die Anhörung der GlĂ€ubigen im Ordinariat zu fördern, muß ein Pastoralrat errichtet werden.

XI. Alle fĂŒnf Jahre muß sich der Ordinarius nach Rom begeben zum Besuch ad limina Apostolorum, und er muß dem römischen Papst mittels der Kongregation fĂŒr die Glaubenslehre, auch unter Einbeziehung der Kongregation fĂŒr die Bischöfe und der Kongregation fĂŒr die Evangelisierung der Völker, einen Bericht ĂŒber die Situation des Ordinariates vorlegen.

XII. FĂŒr die rechtlichen FĂ€lle ist das zustĂ€ndige Gericht jenes der Diözese, in der eine der Parteien ihren Wohnsitz hat, außer das Ordinariat hĂ€tte sein eigenes Gericht konstituiert, wobei in diesem Fall das Berufungsgericht jenes sein wird, welches vom Ordinarius bestimmt und vom Heiligen Stuhl approbiert ist..

XIII. Das Dekret, mit welchem ein Ordinariat errichtet werden wird, wird den Ort des Ordinariatssitzes bestimmen und - wenn dies fĂŒr opportun gehalten wird – ebenso festlegen, welche seine Hauptkirche sein werde.

Wir wollen, daß diese unsere VerfĂŒgungen und Normen gĂŒltig und wirksam seien, jetzt und in der Zukunft – und falls nötig, trotz der Apostolischen Konstitutionen und VerfĂŒgungen, die von unseren VorgĂ€ngern herausgegeben wurden, und trotz jeder anderen Vorschrift, die auch besonderer ErwĂ€hnung oder der Derogation wĂŒrdig ist.

Gegeben zu Rom, bei Sankt Peter, am 4. November 2009, Gedenktag des heiligen Karl BorromÀus.
 


BENEDICTUS PP XVI

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04.11.2009

Anglicanorum coetibus bezĂŒglich der Einrichtung von Personal-Ordinariaten fĂŒr die Anglikaner, die die volle Gemeinschaft mit der katholischen Kirche wĂŒnschen (4. November 2009) >>> Originaldokument

Benedikt 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.


BENEDICTUS PP XVI

 

[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.

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04.11.2009

ZusÀtzliche Normen zur Apostolischen Konstitution Anglicanorum coetibus (4. November 2009) der Glaubenskongregation

Benedikt XVI.

 

CONGREGATION FOR THE DOCTRINE OF THE FAITH

Complementary Norms
for the Apostolic Constitution Anglicanorum coetibus

 

Jurisdiction of the Holy See

Article 1

Each Ordinariate is subject to the Congregation for the Doctrine of the Faith. It maintains close relations with the other Roman Dicasteries in accordance with their competence.

Relations with Episcopal Conferences and Diocesan Bishops

Article 2

§1. The Ordinary follows the directives of the national Episcopal Conference insofar as this is consistent with the norms contained in the Apostolic Constitution Anglicanorum coetibus.

§2. The Ordinary is a member of the respective Episcopal Conference.

Article 3

The Ordinary, in the exercise of this office, must maintain close ties of communion with the Bishop of the Diocese in which the Ordinariate is present in order to coordinate its pastoral activity with the pastoral program of the Diocese.

The Ordinary

Article 4

§1. The Ordinary may be a bishop or a presbyter appointed by the Roman Pontiff ad nutum Sanctae Sedis, based on a terna presented by the Governing Council. Canons 383-388, 392-394, and 396-398 of the Code of Canon Law apply to him.

§2. The Ordinary has the faculty to incardinate in the Ordinariate former Anglican ministers who have entered into full communion with the Catholic Church, as well as candidates belonging to the Ordinariate and promoted to Holy Orders by him.

§3. Having first consulted with the Episcopal Conference and obtained the consent of the Governing Council and the approval of the Holy See, the Ordinary can erect as needed territorial deaneries supervised by a delegate of the Ordinary covering the faithful of multiple personal parishes.

The Faithful of the Ordinariate

Article 5

§1. The lay faithful originally of the Anglican tradition who wish to belong to the Ordinariate, after having made their Profession of Faith and received the Sacraments of Initiation, with due regard for Canon 845, are to be entered in the apposite register of the Ordinariate. Those baptized previously as Catholics outside the Ordinariate are not ordinarily eligible for membership, unless they are members of a family belonging to the Ordinariate.

§2. Lay faithful and members of Institutes of Consecrated Life and Societies of Apostolic Life, when they collaborate in pastoral or charitable activities, whether diocesan or parochial, are subject to the Diocesan Bishop or to the pastor of the place; in which case the power of the Diocesan Bishop or pastor is exercised jointly with that of the Ordinary and the pastor of the Ordinariate.

The Clergy

Article 6

§1. In order to admit candidates to Holy Orders the Ordinary must obtain the consent of the Governing Council. In consideration of Anglican ecclesial tradition and practice, the Ordinary may present to the Holy Father a request for the admission of married men to the presbyterate in the Ordinariate, after a process of discernment based on objective criteria and the needs of the Ordinariate. These objective criteria are determined by the Ordinary in consultation with the local Episcopal Conference and must be approved by the Holy See.

§2. Those who have been previously ordained in the Catholic Church and subsequently have become Anglicans, may not exercise sacred ministry in the Ordinariate. Anglican clergy who are in irregular marriage situations may not be accepted for Holy Orders in the Ordinariate.

§3. Presbyters incardinated in the Ordinariate receive the necessary faculties from the Ordinary.

Article 7

§1 The Ordinary must ensure that adequate remuneration be provided to the clergy incardinated in the Ordinariate, and must provide for their needs in the event of sickness, disability, and old age.

§2. The Ordinary will enter into discussion with the Episcopal Conference about resources and funds which might be made available for the care of the clergy of the Ordinariate.

§3. When necessary, priests, with the permission of the Ordinary, may engage in a secular profession compatible with the exercise of priestly ministry (cf. CIC, can. 286).

Article 8

§1. The presbyters, while constituting the presbyterate of the Ordinariate, are eligible for membership in the Presbyteral Council of the Diocese in which they exercise pastoral care of the faithful of the Ordinariate (cf. CIC, can. 498, §2).

§2. Priests and Deacons incardinated in the Ordinariate may be members of the Pastoral Council of the Diocese in which they exercise their ministry, in accordance with the manner determined by the Diocesan Bishop (cf. CIC, can. 512, §1).

Article 9

§1. The clerics incardinated in the Ordinariate should be available to assist the Diocese in which they have a domicile or quasi-domicile, where it is deemed suitable for the pastoral care of the faithful. In such cases they are subject to the Diocesan Bishop in respect to that which pertains to the pastoral charge or office they receive.

§2. Where and when it is deemed suitable, clergy incardinated in a Diocese or in an Institute of Consecrated Life or a Society of Apostolic Life, with the written consent of their respective Diocesan Bishop or their Superior, can collaborate in the pastoral care of the Ordinariate. In such case they are subject to the Ordinary in respect to that which pertains to the pastoral charge or office they receive.

§3. In the cases treated in the preceding paragraphs there should be a written agreement between the Ordinary and the Diocesan Bishop or the Superior of the Institute of Consecrated Life or the Moderator of the Society of Apostolic Life, in which the terms of collaboration and all that pertains to the means of support are clearly established.

Article 10

§1. Formation of the clergy of the Ordinariate should accomplish two objectives: 1) joint formation with diocesan seminarians in accordance with local circumstances; 2) formation, in full harmony with Catholic tradition, in those aspects of the Anglican patrimony that are of particular value.

§2. Candidates for priestly ordination will receive their theological formation with other seminarians at a seminary or a theological faculty in conformity with an agreement concluded between the Ordinary and, respectively, the Diocesan Bishop or Bishops concerned. Candidates may receive other aspects of priestly formation at a seminary program or house of formation established, with the consent of the Governing Council, expressly for the purpose of transmitting Anglican patrimony.

§3. The Ordinariate must have its own Program of Priestly Formation, approved by the Holy See; each house of formation should draw up its own rule, approved by the Ordinary (cf. CIC, can. 242, §1).

§4. The Ordinary may accept as seminarians only those faithful who belong to a personal parish of the Ordinariate or who were previously Anglican and have established full communion with the Catholic Church.

§5. The Ordinariate sees to the continuing formation of its clergy, through their participation in local programs provided by the Episcopal Conference and the Diocesan Bishop.

Former Anglican Bishops

Article 11

§1. A married former Anglican Bishop is eligible to be appointed Ordinary. In such a case he is to be ordained a priest in the Catholic Church and then exercises pastoral and sacramental ministry within the Ordinariate with full jurisdictional authority.

§2. A former Anglican Bishop who belongs to the Ordinariate may be called upon to assist the Ordinary in the administration of the Ordinariate.

§3. A former Anglican Bishop who belongs to the Ordinariate may be invited to participate in the meetings of the Bishops’ Conference of the respective territory, with the equivalent status of a retired bishop.

§4. A former Anglican Bishop who belongs to the Ordinariate and who has not been ordained as a bishop in the Catholic Church, may request permission from the Holy See to use the insignia of the episcopal office.

The Governing Council

Article 12

§1. The Governing Council, in accord with Statutes which the Ordinary must approve, will have the rights and responsibilities accorded by the Code of Canon Law to the College of Consultors and the Presbyteral Council.

§2. In addition to these responsibilities, the Ordinary needs the consent of the Governing Council to:

  • admit a candidate to Holy Orders;
  • erect or suppress a personal parish;
  • erect or suppress a house of formation;
  • approve a program of formation.
  • §3. The Ordinary also consults the Governing Council
  • a. concerning the pastoral activities of the Ordinariate and the principles governing the formation of clergy.
  • §4. The Governing Council has a deliberative vote:
  • when choosing a terna of names to submit to the Holy See for the appointment of the Ordinary;
  • when proposing changes to the Complementary Norms of the Ordinariate to present to the Holy See;
  • when formulating the Statutes of the Governing Council, the Statutes of the Pastoral Council, and the Rule for houses of formation.
  • § 5. The Governing Council is composed according to the Statutes of the Council. Half of the membership is elected by the priests of the Ordinariate.

The Pastoral Council

Article 13

§1. The Pastoral Council, constituted by the Ordinary, offers advice regarding the pastoral activity of the Ordinariate.

§2. The Pastoral Council, whose president is the Ordinary, is governed by Statutes approved by the Ordinary.

The Personal Parishes

Article 14

§1. The pastor may be assisted in the pastoral care of the parish by a parochial vicar, appointed by the Ordinary; a pastoral council and a finance council must be established in the parish.

§2. If there is no vicar, in the event of absence, incapacity, or death of the pastor, the pastor of the territorial parish in which the church of the personal parish is located can exercise his faculties as pastor so as to supply what is needed.

§3. For the pastoral care of the faithful who live within the boundaries of a Diocese in which no personal parish has been erected, the Ordinary, having heard the opinion of the local Diocesan Bishop, can make provisions for quasi-parishes (cf. CIC, can. 516, §1).

The Supreme Pontiff Benedict XVI, at the Audience granted to the undersigned Cardinal Prefect, approved these Complementary Norms for the Apostolic Constitution Anglicanorum coetibus, adopted in the Ordinary Session of the Congregation, and ordered their publication.

Rome, from the Offices of the Congregation for the Doctrine of the Faith, November 4, 2009, the Memorial of St. Charles Borromeo.

William Card. Levada
Prefect

Luis. F. Ladaria, S.I.
Titular Archbishop of Thibica
Secretary

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