Source: https://anglicanorumcoetibussociety.blog/2019/04/15/vatican-enhances-ordinariate-norms/
Timestamp: 2019-04-26 08:08:51+00:00

Document:
Art 5. §2. A person who has been baptized in the Catholic Church but who has not completed the Sacraments of Initiation, and subsequently returns to the faith and practice of the Church as a result of the evangelizing mission of the Ordinariate, may be admitted to membership in the Ordinariate and receive the Sacrament of Confirmation or the Sacrament of the Eucharist or both.
With this latest update, a series of minor changes have been made, streamlining the text of the Complementary Norms and bringing it more closely into alignment with other existing ordinariate texts and practices.
Subsection 3 in that same article has also been changed from a one-item list into a clean sentence.
Most of the changes alter the text of the norms to bring them into conformity with better practice or to confirm what has already been done or stated elsewhere.
Article 4. [The Ordinary] §2. The Ordinary has the faculty to incardinate in the Ordinariate former Anglican ministers who have entered into full communion with the Catholic Church; particularly those already incardinated in a diocese by virtue of the Pastoral Provision; as well as candidates belonging to the Ordinariate and promoted to Holy Orders by him. Clerics incardinating into the Ordinariate must excardinate from their former Diocese.
The ‘Anglican common identity’ in the Catholic Church, which was first made possible by the 1980 provision, is thus clearly shown as belonging equally to Pastoral Provision priests, ordinariate clergy, and all former Anglican ministers. In addition, the end of the clause emphasizes the full diocesan nature of the ordinariates. Catholics belong to either the ordinariate or the diocese, not both.
This revised clause will also hopefully encourage and facilitate the transition into the ordinariate of any Pastoral Provision priests looking to deepen their involvement with the Anglican patrimonial community. Our sacramental and religious unity as fellow Catholics is unaffected by whether or not they serve as diocesan clergy or as ordinariate clergy, but there is a unity of community, culture, and tradition that would be strengthened by the bringing together of all those of Anglican origin or culture.
Just as in 2013, Article 5 once again receives a new clause. This new addition, however, merely makes explicit what has already been the case. Each ordinariate, being a particular church, has the same faculty of any other church to evangelize and receive people into full Catholic communion. Those who are not from an Anglican background are nevertheless entirely eligible to become Catholic in and through the ordinariates. In so doing, they also inherit the Anglican patrimony and become Catholics of the Anglican tradition. This new clause confirms this and shows the ordinariate to be a living, growing church.
Article 5. [The Faithful of the Ordinariate] §3. A person, who has been validly baptized in another Ecclesial Community outside of the Catholic Church, and subsequently desires to enter into full communion with the Catholic Church through the evangelizing mission of the Ordinariate, may be admitted to membership in the Ordinariate upon reception into full communion and conferral of the Sacraments of Confirmation and Eucharist. Also, this applies to the case of those not being validly baptized that have come to the faith through the evangelizing mission of the Ordinariate and therefore receive in it all of the sacraments of initiation.
Article 10 has also been cleaned up a bit. The phrase ‘candidates for priestly ordination’ has been replaced by ‘ordinariate seminarians’, and the language has been relaxed somewhat.
The changes to Article 10 all move the language closer to actual practice, and importantly reassert that we have our own programs of ongoing formation, supplemented by diocesan programs as required.
Article 11 [Former Anglican Bishops] §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.
The norms do still state that a former Anglican bishop, even if not consecrated as a Catholic bishop or appointed as ordinary, can request permission to continue to use his episcopal insignia and can assist the ordinary in the administration of the ordinariate. While there is no reason a Bishops’ Conference couldn’t still recognize former Anglican bishops and invite them to participate in their meetings, it seems odd to drop this clause given it in no way mandated an episcopal conference to do anything at all, leaving such matters up to the discretion of the Catholic bishops of a particular country. Does this deletion possibly send an unfortunate ecumenical signal on some level?
The biggest change to the text of the Complementary Norms is the addition of a whole new article in three clauses on the liturgical rite proper to the ordinariate. While this article is new to the Norms, it is not new content for the ordinariates, as the texts, restrictions and permissions contained therein are already to be found in ordinariate praxis and liturgical books.
The liturgical rite found predominantly in the books of Divine Worship is, and to date stands alone as, the particular form of the Latin Rite used by and proper to both the ordinariate and its members. The ordinariate is intrinsically related to, characterized by, and cannot fulfill its ecclesial mandate apart from its own unique liturgical patrimony.
The liturgy proper to, and characterizing, the ordinariate is explicitly that liturgical patrimony known by the name Anglican. This Anglican patrimony is given an authoritative integrity as such, in being recognized as worthy and Catholic.
This integrity, established by Catholic authority, functions as its own interpretive key. The Anglican patrimony for the ordinariate church (the only part of the Anglican community subject to full ecclesial authority) is precisely and only that which is worthy and Catholic. It is worthy insofar as it is Catholic, and it is Catholic insofar as it is worthy for the Church’s use in divine worship.
The liturgy found in the books of Divine Worship is thus being held up as the comprehensive expression of the Catholic integrity of Anglican liturgical use. This is why – notwithstanding the pluriformity of Anglican liturgical life historically – just as a single coherent and integral patrimony can be identified and received as Anglican in a comprehensive and intentional sense, so can the liturgy contained within Divine Worship, which is de facto just as comprehensive and intentional as the patrimony it is able and meant to express. What this means is that the ordinariates were charged with being the jurisdiction within which Anglican usage could find its full Catholic expression, and that Divine Worship: The Missal is the latest and so-far best attempt at capturing that expression. Divine Worship is thus the most Catholic and comprehensive Anglican liturgical provision to date and the only one that canonically manifests Anglican liturgical usage today with both integrity and full ecclesial authority.
Of course, none of this is new. All of the above is contained implicitly or explicitly throughout Anglicanorum Coetibus in its letter and spirit, as well as in everything that has transpired since 2009 in the life of the ordinariate church and community. Even more, the actual text of the key clause of Article 15 is taken verbatim from Divine Worship: The Missal itself. What was thus taught by the liturgical book is now taken up and taught in the exact same words by the law as well. It is an entrenchment and confirmation of that which is taught therein.
This should encourage Catholics of the Anglican tradition. The Anglican ordinariates are settling into their own identity and heritage as we develop and take root as a Catholic church. Our clergy have the right and privilege to celebrate using our liturgy, but other clergy may do so too when asked by our people, as §2 & §3 (and established practice) confirm. Our priests may celebrate our liturgy in other churches with the permission of the pastor. Our people may set up new communities and parishes wherever they may be, and our seminarians can be formed in the Anglican tradition in dedicated houses of formation run by the ordinariates. These are all marks of a church that is given freedom and encouragement to grow and to thrive.
In the wake of the revised Complementary Norms being released, there were concerns expressed that various aspects of the ordinariate provision were being changed, revoked, or undermined. Yet apart from the above, nothing substantive has changed. The standard for the ordinariates, as part of the Latin Church, remains a celibate priesthood. Yet permission can still be requested on a case-by-case basis for the ordination of married men. In fact it has already happened on more than one occasion that married men who were never themselves Anglican ministers have been priested for the ordinariates. Our ability to establish seminary programs and houses of formation to transmit the Anglican tradition remains. Our liturgical provision continues to develop and expand as the Anglican patrimony is explored and brought into Catholic use. Every major aspect of the gift of the ordinariates and the Anglican patrimony in the Catholic Church remains undiminished.
In re-reading the norms governing ordinariate life, one is struck by a renewed sense of gratitude for what God has given us in the Catholic Church. We can even chuckle at the amusingly erroneous sign-off (“The Supreme Pontiff Benedict XVI” in 2009, but “The Supreme Pope Francis” in 2019), or appreciate the passage of time in seeing the name Ladaria on the 2009 document as CDF Secretary, but that same name on the 2019 document as Prefect.
But a little more poignantly, it should be noted that these latest norms were promulgated, or legislated, on March 19th, the Feast of St Joseph, patron of the universal Church. May he pray for us and express our gratitude to the Lord for what he has given us Catholics of the Anglican tradition and confirmed for us repeatedly over these past ten years.

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