Validity of Episcopal Consecrations

8/7/2019 Validity of Episcopal Consecrations

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This articlewishes to settle a debate that has been circulatingin traditional Catholic circles. Some writers have examinedthe new rite o episcopal consecration and concluded thatit must be invalid. Since this would cause maniest prob-lems i it were true and due to the heightened awarenesso such a theory, The Angelus presents (or the rst time inEnglish) a study o this question concluding that it is valid.

why the New Riteof episcopal

coNsecRatioNis Valid

F r . P i e r r e - M a r i e , O . P .

THE

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ollowing the Council, in 1968 a new rite or

the ordination o bishops was promulgated.It was, in act, the rst sacrament to undergo itsaggiornamento, or updating.

In 1978, a certain Fr. Athanasius Krger, O.S.B.,published a study in the Una Voce Korrespondenz(Vol.2,pp.95-106), in which he raised doubts about thevalidity o episcopal consecrations accomplished withthe new rite. According to him, the new orm was notspecic enough, and it created a situation analogousto that o the Anglican ordinations that were declarednull and void by Pope Leo XIII.

Later, Dr. Rama Coomaraswamy publisheda study entitled The Post-Conciliar Rite o HolyOrders.1 Dr. Coomaraswamy concluded that the newepiscopal consecrations are almost certainly invalid.When updating his study, posted on his Internet sitein 2002, he claimed that his study had never beenreuted.

For about a year now, various documentshave been circulated on the Internet claiming todemonstrate the invalidity o the ordination obishops perormed according to the rite o PopePaul VI. Taking up the arguments o the twoaorementioned studies, they add several otherconsiderations, notably about a change in the matter

o the sacrament.In the interest o bringing a little order and clarityto the question, we shall apply ourselves to studyingthe validity o the episcopal consecrations accordingto the ritual published by the Vatican in 1968. Weshall proceed according to the Scholastic method soas to treat o the matter as rigorously as possible....We take the position (today, the most widely held)o the sacramentality o the episcopate; so doing, weadopt the hypothesis that is most unavorable to thevalidity o the new rite. [N.B. Theological debate overthis point has taken place or centuries. Although theChurch has dened that there are precisely seven

sacraments, it remains unclear whether episcopalconsecration remains part o the sacrament o Holy

Orders or is merely a sacramental, an ecclesiastical

ceremony wherein the powers o the episcopate,bound in the simple priest, are reed or theexercise o the ulness o the priesthood.Ed.]

The DifficulTies(ObjectiOns FavOring in-validity)

Analyzed according to the our causes, asacrament is a compound omatter(material cause)and orm(ormal cause); it is administered by aminister(ecient cause) who must have the intention

o doing what the Church does (nal cause). Fora sacrament to be valid, the our causes must berespected. It is enough or only one o them to bedecient to render a sacrament invalid.

deFectOF FOrm

1)The orm o consecration in the 1968Pontical is completely dierent rom theormer rite.2 Here are the two ormulas:

The orm according to the traditional rite:Fulill in Thy priest the completion o Thy ministry,and adorned in the ornaments o all gloriicationsanctiy him with the moisture o heavenly unguent.3

The new orm:So now pour out upon this chosen one that power whichis rom you, the governing Spirit whom you gave to yourbeloved Son, Jesus Christ, the Spirit given by him to theholy apostles, who ounded the Church in every place tobe your temple or the unceasing glory and praise o yourname.4

It is easy to see that the two ormulas havenothing in common.

Now, it seems that the new orm is insucient.Indeed, the grace that is asked, the Spiritus

principalis (the governing Spirit, the Spirit that

1 Studies o Comparative Religion,Vol.16,Nos.2,3;republishedbyThe RomanCatholic (NewYork:OysterBayCove)asabrochure.Dr.Coomaraswamyisaormersurgeon.HehassincebecomeasedevacantistandwasrecentlyordainedapriestbyBishopJoseLopez-Gaston,aThuc-linebishop.

2 TheordinationprayerintheRomanPontifcalbeoretheCouncilisveryancient:ThemostimportantpartdatesbacktotheLeonineSacramentary.(JosephLcuyer,C.S.Sp.,La prire dordination de lvque,NouvelleRevue Thologique, June1967,p.601,whichreersthereadertoL.C.Mohlberg,Sacramentarium Veronense [Rome,1956],pp.119-20.)Now,theLeonineSacramentarydatesromthe5thor6thcentury(nottoexcludethepossibilitythatitencompassesprayersmoreancientstill:DomMartnehasreportedonapontifcalromtheChurchoTarentaise[intheregiono

Savoy]thathedatestobeore300ADandwhichincludestheessentialo

thetraditionalorm:De Antiquis Ecclesiae ritibus[Anvers,1736],p.250.)

3 ApostolicConstitutionSacramentum OrdinisoNov.30,1947,DS3860:Comple in Sacerdote tuo ministerii tui , et ornamentis totius glorifcationisinstructum caelestis unguenti rore sanctifca....[Englishversion:Denzinger,The Sources o Catholic Dogma, tr.byRoyJ.Deerrari,30thed.(1955;reprint,LoretoPublications,n.d.),2301.Hereater,abbreviatedDz.]

4 [Englishversion:ICEL,1978.]TheLatinormula:Et nunc eunde superhunc electum eam virtutem, quae a te est, Spiritum principalem, quemdedisti dilecto Filio tuo Jesu Christo, quem ipse donavit sanctis Apostolis,qui constituerunt Ecclesiam per singula loca ut sanctuarium tuum, ingloriam et laudem indefcientem nominis tui.

This article was translated exclusively by Angelus Press rom Sel de la Terre(No.54., Autumn 2005, pp.72-129). Fr. Pierre-Marie,O.P., is a member o the traditional Dominican monastery at Avrill, France, several o whose members were ordained byArchbishop Leebvre and which continues to receive its priestly ordinations rom the bishops serving the Society o Saint Pius Xwhich Archbishop Leebvre ounded. He is a regular contributor to their quarterly review, Sel de la Terre(Salt o the Earth). TheEnglish translations contained in the various tables were prepared with the assistance o H.E. Bishop Richard Williamson, Dr.Andrew Senior (proessor at St. Marys College, St. Marys, Kansas), and Fr. Scott Gardner, SSPX.

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makes rulers) certainly is here the Holy Spirit, romthe act that the word is capitalized.

The ormula is much too vague, or allthesacraments give the Holy Spirit [not Holy OrdersaloneEd.].

In order or the sacrament to be valid, it wouldbe necessary to signiy the specic grace given by thesacrament. In the old orm, the ministerii tui summum(the completion o Thy ministry) was asked, which,in the context, clearly means the highest degree opriesthood, namely, the episcopacy. Consequently,it does seem that the new orm is invalid because itdoes not signiy precisely enough the grace o theepiscopacy.

As a conrmation o the insuciency o the neworm, Pope Leo XIIIs declaration o the nullity o theAnglicans priestly ordinations can be cited. Amongthe arguments he made was that o insuciency oorm:

All know that the sacraments o the New Law, as sensible

and ecient signs o invisible grace, ought both to signiythe grace which they eect, and eect the grace whichthey signiy. Although the signication ought to be oundin the whole essential ritethat is to say, in the matter andormit still pertains chiefy to the orm; since the matteris the part which is not determined by itsel, but whichis determined by the orm....But the words which untilrecently were commonly held by Anglicans to constitutethe proper orm o priestly Ordinationnamely, Receive the

Holy Ghost,certainly do not in the least denitely expressthe Sacred Order o Priesthood, or its grace and power....This orm had indeed aterwards added to it the words orthe ofce and work o a priest, etc.;but this rather showsthat the Anglicans themselves perceived the rst orm wasdeective and inadequate. But even i this addition couldgive to the orm its due signication, it was introduced toolate, as a century had already elapsed since the adoption othe Edwardine Ordinal, or, as the hierarchy had becomeextinct, there remained no power o ordaining.5

2) To justiy the adoption o a new orm oepiscopal consecration, Pope Paul VIexplained in his Apostolic Constitution

Pontifcalis Romani, which accompanied thepromulgation o the new rites o ordination:

...[I]t was judged appropriate to take rom ancient sourcesthe consecratory prayer that is ound in the document calledthe Apostolic Tradition o Hippolytus o Rome, written in thebeginning o the third century. This consecratory prayer isstill used, in large part, in the ordination rites o the Coptic

and West Syrian liturgies.

6

Now, Dr. Coomaraswamy tells us:While [Paul VI] is correct in pointing to the ApostolicTradition o Hippolytus as the source o his new rite, hestretches the truth to the limit in stating that this highlyquestionable document is still used in large part in theordination rites o the Coptic and Western Syrian liturgies.In act the Hippolytus text has almost nothing in commonwith the eastern rites, and the crucial wordsespecially the

5 LetterApostolicae Curae,Sept.13,1896(DS3315-3316).[Englishversion:A Light in the Heavens: The Great Encyclical Letters o Pope Leo XIII(reprint:TANBooks&Publishers,1995),pp.400-401.]

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Apostolic ConstitutionPontifcalis Romani recognitio,, approving new

ritesortheordinationodeacons,priests,andbishops,June18,1968:AAS(1968)369-73.[Englishversion:ICEL,Documents on the Liturgy1963-1979: Conciliar, Papal, and Curial Texts(LiturgicalPress,1982),

2606-12.]

New RiteEt nunceunde super hunc electumeamvirtutem, quae a te est, Spiritum principalem,quem dedisti dilecto Filio tuo Jesu Christo,quem ipse donavit sanctis Apostolis,qui constituerunt Ecclesiam per singula locaut sanctuarium tuum, in gloriam et laudemindecientemnominis tui.

text of Hippolytusnunceunde eamvirtutem quae a te est, principalis sp(iritu)squem dedisti dilecto lio tuo Je(s)u Chr(ist)o,quod donavit sanctis apostolisqui constituerunt ecclesiam per singula locasancticationem tuam, in gloriam et laudemindecientemnomini tuo.

TranslaTion:

So now pour out upon this chosen one that power whichis rom you, the governing Spirit whom you gave to yourbeloved Son, Jesus Christ, the Spirit given by him to the holyapostles, who ounded the Church in every place to be yourtemple or the unceasing glory and praise o your name.

TranslaTion:

Now pour orth on him that power which is rom Thee, thegoverning Spirit whom Thou gave to Thy beloved Son JesusChrist, whom He gave to the holy apostles who oundedthe Church in the place o Thy sanctuary unto the glory andunceasing praise o Thy name.


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critical phrase o governing spiritis nowhere to be oundwithin these eastern rites.7

As proo o his armation, Dr. Coomaraswamy givesthe text o the consecratory prayer rom the Ponticalo the Antiochean Syrians, in which one nds nothingin common with Pope Paul VIs orm. It thus seemsthat they wanted to mask the insuciency o the new

orm by a trick. Or, at the very least, they gave prooo remarkable incompetence.

3)The essential words o the orm according tothe new rite (So now pour out...praise o yourname) refect the theology o the

episcopacy as a power o governing only: either as apower o jurisdiction, or as an aptitude inused intothe soul to receive jurisdiction; and these essentialwords omit the idea o the episcopacy as the supremedegree o the priesthood.

It is only in the words ollowing the essential partthat mention is made o the unction o high priest.

On the contrary, in the traditional Roman rite,the designation o the supreme degree o priesthoodis contained in the essential part o the orm by thewords Fulll in Thy priest the completion o Thyministry.8

Consequently, in the essential part o the orm,the sacerdotalpower o the bishop is rejected, and onlyhis pastoralpower is kept. Thus there is exclusion,or suggestion o exclusion, o what is, according totraditional theology, the essential power o the bishop:the completion or plenitude o the power o Order bythe plenitude o the sacramental character o Order.

4)The new orm, while taking its inspirationrom it, does not reproduce that o the ApostolicTradition. Let us compare the two.

A genitive has been transormed into anaccusative9: principalis Spiritusbecomes Spiritumprincipalem; super hunc electumwas added, withoutmentioning other minor modications.10

In short, the consecratory prayer o Pope PaulVI is inspired by, but does not reproduce that o theApostolic Traditiono Hippolytus; it constitutes anarticial creation o Dom Bernard Botte in 1968.

Consequently, this orm is invalid.11

deFectOFmatterThis is a relatively recent argument, since it

is not ound in the writing o Fr. Krger or Dr.Coomaraswamy, even in his posting o 2002.

In the traditional rite, the bishop-elect receivesthe imposition o the Gospels book upon his neck.Then the imposition o the hands (the mattero the

sacrament) takes place, ollowed by the consecratorypreace which contains the ormo the sacrament (thewords o consecration).

In the new rite, the imposition o the Gospelsbook has been modied and displaced: it is placedupon the bishop-elects head (and no longer upon hisbowed neck), between the imposition o the handsand the consecratory preace (and no longer beorethe imposition o the hands).

The result, it seem, is a dissociation betweenthe matter and the orm, a dissociation that canrender the sacrament invalid. In the sacrament obaptism, or example, i the priest were to pour thewater in silence, then add another rite (or example,the imposition o salt on the tongue), and nallypronounce the words (I baptize thee in the name othe Father, etc.), the baptism would be invalid.

A urther diculty (which does not seem to havebeen remarked beore) is that, in the new rite, theconsecrator speaks the words o the sacramental ormwith hands joined. In the old rite, he spoke themwith his hands extended in ront o his breast, whichprolonged the rite o the imposition o the hands andmaniested the union o matter and orm.

In order to show clearly the dierence in thecourse o the ceremony in the two rituals, they arereproduced here (see The Ceremony beore VaticanII and The Ceremony since 1968, on pp.6-7.)

deFectOF intentiOn

1) One could raise one other diculty againstthe validity o the new ritual: intention. It hasbeen declared that this ritual was adopted

with an ecumenical intention. The Copts and thewestern Syrians are mentioned. The Anglicans couldhave been mentioned, too, since they have alsoadopted a similar rite, derived rom the Apostolic

Tradition o Hippolytus.Now, such an intention can corrupt the validity oa rite. Indeed, among the reasons Pope Leo XIII gave

7 Coomaraswamy,ThePost-ConciliarRiteoOrder,Internet. 8 BeoretheMiddleAges,theexpressionwasmysterii summam,which

amountstothesamething,orthecompletion(orperection,orplenitude)othesacramentisthesamethingasthecompletionotheministry.

9 InLatin,thegenitivecaseisusedwhenanounmodifesanothernounandrequentlydemonstratespossession.Theaccusativecaseisusedtoshowthedirectobjectotheverb.(Principalis spiritusmayappeartobenominativeatfrst,butincontextandinreerencetotheoriginalGreek,itisclearlygenitive.)

10

TheworkRore Sanctifca [astudywritteninFrenchallegingto prove

theinvalidityothenewriteoconsecrationorbishopsEd.](St.RemiPublishing,2005),romwhichwehavedrawnthisobjection,makesthereproachthatthewordpuerowasreplacedwithFilio.Rore Sanctifca usesanEthiopian(?)versiono theApostolic TraditionwhichhasthewordpuerinsteadoFilius.(whichisoundintheLatinversionotheApostolicTraditionwehaveused.)

11 Thisargumentmayseemridiculoustomorethanonereader,butwehavepresentedit,oritisoneothestrongpointsotheworkRore Sancti-fca.


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com

tHe ceRemoNybefoRe VaticaN ii[Near the end o the litany, a cleric places the

Gospels book on the altar.]The litany nished, all rise and the consecrator,

wearing the miter, stands in ront o the aldstool, andthe bishop-elect kneels beore him.

The consecrator takes the Gospels book, opensit, and helped by the two bishop co-consecrators,he places it in silence on the head and shoulders o

the bishop-elect, turning it in such a way that thebottom o the pages touches his head, and the top, hisshoulders. One o the ordinands assistants, kneelingbehind him, holds the book thus positioned until themoment when the consecrator hands it to the newbishop.

Then the consecrator touches with both handsthe head o the ordinand, saying: Receive the HolySpirit.

This is done in turn by the bishop co-consecrators,

who not only must touch with both hands the head othe ordinand while saying Receive the Holy Spirit,but also (with, at the right moment, the intention oconerring the episcopal consecration) recite withthe bishop-consecrator the prayer, Be pleased, OLord,... and all o the preace which ollows....

The consecrator, not wearing the miter, [joinshis hands] and says: Be avorable, Lord, to oursupplications, and inclining towards your servant theabundance o Thy sacerdotal grace, pour orth uponhim the virtue o Thy blessing. Through our Lord

Jesus Christ.[At the word benedictionis, the three prelates make

the sign o the cross over the bishop-elect.]Extending his hands, the consecrator alone says:

For ever and ever....Then he says the words o the orm o episcopal

consecration, which must be recited in a speakingvoice, hands extended: Fulll in Thy priest thecompletion o Thy ministry....

Pontifcale Romanum,Pt.I,ed.typica(Vatican:PlyglottePress,1962).ThedetailsinbracketshavebeentakenromConscrations des Evques(Angers:Richer,

1920)pp.51.

tHe ceRemoNysiNce 1968Ater the litany, the principal consecrator alone

stands and, with hands joined, sings or says: Lord,be moved by our prayers. Anoint your servant withthe ullness o priestly grace, and bless him withspiritual power in all its richness. We ask this throughChrist our Lord.

R. Amen.Deacon:Let us stand.

[All rise.]The principal consecrator and the consecrating

bishops stand at their places, acing the people. Thebishop-elect rises, goes to the principal consecrator,and kneels beore him.

The principal consecrator lays his hands upon thehead o the bishop-elect, in silence. Ater him, all theother bishops present do the same.

Then the principal consecrator places the open

book o the Gospels upon the head o the bishop-elect; two deacons, standing at either side o thebishop-elect, hold the Book o the Gospels above hishead until the prayer o consecration is completed.

Next the principal consecrator, with his handsextended, sings the prayer o consecration or says italoud: God the Father o our Lord Jesus Christ....

The ollowing part o the prayer is sung by all theconsecrating bishops, with hands joined: So nowpour out upon this chosen one that power which isrom you, the governing Spirit....

Pontifcal Romain(Paris:Descle-Mame,1977).Wehaverectifedthetranslationtobringitclosertotheoriginal:Pontifcale Romanum,ed.typical(Vatican:LibreriaEditiriceVaticana),1968.[Englishversion:ICEL,Roman Pontifcal,1978.]


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20 AnnibaleBugnini,La Riorma liturgica, 1948-1975(Rome:CLVEdizioniliturgiche,1983),p.692[Englishversionorcitations: The Reorm o theLiturgy 1948-1975 (Collegeville,MN:TheLiturgicalPress,1990),p.712].ThisapprobationwasconveyedtoFr.BugininionNovember8.Thenoti-fcationbearsaprotocolnumber(Prot.578/67),butnosignature,atleastonthecopyweconsultedinthearchivesotheGermanLiturgicalInstitute(Trier),underPontifcale Romanum.

all the precautions that so sacred and serious a matterrequires.Once the changes listed have been made in the Ordo,

it is then to be studied by a joint committee, in accordancewith the august decision o the Holy Father...20

Now, Cardinal Ottaviani would never haveallowed a rite o doubtul validity to pass review.

2)Archbishop Leebvre, visibly raised up byGod to sustain the little fock o the aithul,never called in question the validity o

the new rite o episcopal ordinations as published byRome.

We know that he was inormed o the objectionsmade against the ritual, especially by Fr. Krger.

I Archbishop Leebvre had had a serious andpositive doubt about the validity o the ordinations, hewould not have ailed to say so given the seriousnesso the consequences.

3)For the 37 years that have elapsed since thisrite was promulgated, most o the Roman Ritebishops o the Catholic Church have

been ordained with it. There is certainly not asingle resident bishop (a bishop having the power ojurisdiction) who was ordained beore 1968.

Consequently, i the new rite is invalid, theRoman Church is deprived o a hierarchy, whichwould seem contrary to the promises o Christ (thegates o hell shall not prevail against her).

answertOthe QuestiOn

In order to answer the question, it is necessary tond out what was done.Now, at this level o inquiry, we should rst

point out the lack o seriousness o those who haveundertaken to demonstrate the invalidity o the newrite.

For example, Dr. Coomaraswamy, ollowed inthis by numerous disciples, did not go to the troubleto inorm himsel as to the identity o the Coptic andSyrian rites to which Pope Paul VI compares the newrite.

The doctor quite simply made an error as torite. He compares the rite o Pope Paul VI with a

Syrian rite that has nothing in common with it, andthen condently concludes that the pope stretchesthe truth to the limit in stating that this highlyquestionable document is still used in large part inthe ordination rites o the Coptic and Western Syrianliturgies.

secoNd typicaleditioN (1990)The second typical edition o the new rite,

published in 1990, contains a ew changes to therubrics. Here is our translation rom this ritual:

Ater the litany, the principal consecratingbishop, standing with hands extended, says,Receive, Lord,...

R. Amen.

Deacon:Let us stand.[All rise.]The bishop-elect approaches the principal

consecrator (who stands in ront o the aldstool)and kneels beore him.

The principal consecrating bishop places hishands on the head o the bishop-elect in silence.

Ater the imposition o hands, the bishopspresent remain around the principal consecrating

bishop until the end o the prayer o ordination,in such a way, however, that the action can beseen clearly by the aithul.

Then the principal consecrating bishop takesthe Book o the Gospels which a deacon handshim, and places it, open, upon the head o thebishop-elect; two deacons standing on eitherside o him hold the Book o the Gospels abovethe bishop-elects head until the end o theordination prayer.

The bishop-elect kneeling beore him, the

principal consecrating bishop, without the miter,having near him the co-consecrating bishops alsowithout miter, says, hands extended, the prayero ordination: God the Father o our Lord JesusChrist....

The ollowing part o the prayer is recitedby all the consecrating bishops, hands joined,in a low voice, nevertheless in such a way thatthe principal consecrating bishops voice can beclearly heard: So now pour out upon this chosenone that power which is rom you, the governing

Spirit....

Pontifcale Romanum, ed. altera, (Vatican: Libreria EditriceVaticana,1990).

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1980), a monk o Mont-Csar (Belgium) was the relator o Group 20 given

the task o revising the rst part o the Roman Pontical [which included therite o ordinations]. His collaborators were: Fr. B. Kleinheyer (secretary),then proessor at the seminary o Aix-la-Chapelle, author o a thesis onthe ordination o the priest in the Roman Rite; Fr. C. Vogel, proessor atStrasbourg, who had taken the succession rom Msgr. Andrieu or editingthe Ordines Romaniand the Romano-Germanic Pontical; Fr. E. Lengeling,proessor o Liturgy at Munster-in-Westphalia (later Dean o the Faculty oTheology); Fr. P. Jounel, proessor at the Superior Institute o Liturgy at Paris;Msgr. J. Nabuco, Brazilian prelate and author o aCommentary on the RomanPontifcal; nally, (but not at the beginning) Fr. J. Lcuyer, then proessor atthe French Seminary in Rome, who in 1968 became Superior General othe Congregation o the Holy Ghost ater the resignation o Msgr. Leebvre.The three most active members were Dom Botte and Frs. Kleinheyer and

Lengeling.The group held its rst meeting at Trier rom August 3-5, 1965. Despitehis aults, o which we shall speak later, it must be recognized that Dom Bottewas competent, and that the group which he directed worked seriously. Aterthe rst presentation o the project o the new rite beore the Consilium, DomBotte wrote to Fr. Kleinheyer on November 27, 1965:

I believe that that is the rst time that they ound themselves in the presence o acoetusthat proposed reasonable things supported by sucient documentation and justication.

21 Coomaraswamyandmostohisdisciplesaresedevacantists.Itisawindallorthemtohavebeenabletodemonstratetheinvalidityothenewriteoepiscopalordination.ThusthelastconclavewasaconclaveolaymenandBenedictXVIcannotbepope,becauseheisnotevenabishop...

22 Seeespecially:BernardBotte,O.S.B.,Le Mouvement liturgique: Tmoignage

et souvenirs (Descle, 1973) pp.156.This book contains interesting

admissions.[Englishversionocitedpassages:From Silence to Participa-tion: An Insiders View o Liturgical Renewal,tr.byJohnSullivan,O.C.D.(Washington,D.C.:ThePastoralPress,1988),pp.125.

23 1891-1976.AtertheCouncil,CardinalLercarobecameapublicleaderotheprogressivewing.Later,CardinalGutreplacedCardinalLercaroatthe

headotheConsilium.

Fr. Louis Bouyer, oratorian(1913-2004). Born in Paris; grew up in anon-denominational Protestant environment.Studied for Protestant license in theology atParis. Influenced by his teachers, Auguste Lec(Calvinist), Oscar Cullmann (Lutheran), andSergei Bulgakoff (Russian Orthodox). Beganpublishing in 1938. By 1947 he had become aCatholic priest and member of the Oratory, ahad obtained a doctorate in theology from theCatholic Institute of Paris. His major works aLiturgical Piety(1954), and Eucharist(1968).

Giacomo cardinaLLercaro(1891-1976). Born in thearchdiocese of Genoa, Italy. Studiedat the Seminary of Genoa and thePontifical Biblical Institute at Rome.Ordained in 1914, consecratedArchbishop of Ravenna in 1947, andcreated Cardinal Priest on January12, 1953. President of the Consiliumfor Liturgical Reform.

Indeed, we shall have nodiculty in showing that thearmation o Pope Paul VI isexact and that it is the doctorwho has not done his work.

When someone pretendsto be involved in somethingserious like theology, he mustdo it seriously. This is not thecase with Dr. Coomaraswamyand the Coomaraswamists.21

the genesisOFthe new rite

Let us begin by exposingthe genesis o the new rite.22The execution o the reormprescribed by the SecondVatican Council was entrusted

to a new organism, parallelto the Congregation oRites, called the Consilium adexsequendam Constitutionem deSacra Liturgia(Commissionor the Implementation o theConstitution on the SacredLiturgy), reerred to hereateras the Consilium. Its presidentwas Cardinal Lercaro,Archbishop o Bologna,23 andits secretary was Fr. Bugnini(who had already workedon the preparation o theConstitution on the Liturgy.)

The Consilium wascomposed o two dierentgroups. Firstly, there were40 members as such, or themost part cardinals or bishops,who had a deliberative vote.Then there was the group oconsultors, more numerousand given the task o preparingthe work.

The consultors weredivided into a certain numbero study groups (coetus), eachone tasked with a speciedarea. Each group was presidedover by arelatorwho hadto organize the work. DomBernard Botte, O.S.B. (1893-


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One bishop told me: There is no way not to agree withyou, since it has been explained so well. It went completelyotherwise or the ordo missae!24

The Coetusdrated ve successive schemas:Schemas 102 (De PontifcaliNo. 5 o September 10,1965),25 150 (De PontifcaliNo. 7 o April 5, 1966),26180 (De PontifcaliNo. 12 rom August 29, 1966),27220 (De PontifcaliNo. 15 o March 31, 1967),28 and270 (De PontifcaliNo. 17 o February 1, 1968). Allthese schemas are kept in the archives o the GermanLiturgical Institute at Trier, where they can beconsulted.29

the OriginOFthe new riteas tOldby dOm bOtteLet us rst look at what the artisans o the new

rite said about their reorm, then we shall look at whatthey didnt say.

The chie artisans o the reorm were the

experts, that is to say, the consultors. Undoubtedly,their work was subject to the Consilium and to theRoman Congregations, but it was the consultors whohad the initiative in the work, and who sometimesexerted pressure that their superiors did not have thecourage to resist. An example is given in the memoirso Dom Botte:

Thereater we decided to use the new rite on the occasiono the ordination o Bishop Hnggi, bishop-elect o Basel.But beore obtaining the popes denitive approval, thetext still had to be submitted or review to the appropriateRoman congregations. This is why I was called to Rome toappear beore a commission composed o representativeso the congregation or the Faith, the Congregation o theSacraments, and the Congregation o Rites.

The latter congregation proceeded in an entirely correctashion: it sent me a series o written remarks which I hadtime to examine. Some looked well-advised to me, and Iimmediately agreed to them. Others were less so, but Iwas able to prepare a reply. Unortunately, the other twocongregations did not have the same attitude, and their

24 Archiveso theGerman LiturgicalInstitute (Trier),Kleinheyer fle,B116.

25 ThisfrstschemaothePontifcalwaspresentedtotheConsiliumatthesixthplenarysession,romNov.21-23,1965.

26 Discussed in a relation between therelatorso theConsilium inMay,1966.

27 Discussed at theseventhplenarysession othe Consilium,October 6,1966.

28 SenttotheCongregationsortheDoctrineotheFaithandoSacramentsandRitesonApril8,1967,andtoPopePaulVIonApril19.

29 ThehistoryotheworkoGroup20hasbeenwritten:JanMichaelJoncas,TheWorkotheConsiliumintheReormotheRomanRiteEpiscopalOrdination,1965-1968,inEphemerides Liturgicae 108(1994),81-127,183-204.Nevertheless,thisworkonlyprovidesinormationoamaterial

nature.

om Bernard Botte893-1980). Monk of Mont Csar,lgium, as a young monk he assisted Domauduin and listened to his lectures aturgical Weeks. He specialized in Orientalguages, which enabled him to study the

cient sources of rites. He collaboratedthe Centre de Pastoral Liturgique ande Institut Suprieur de Liturgie. He waspointed to the Consilium, and directedrk groups that devised several key changesthe Roman liturgy.

archBishop anniBaLe BuGnini(1912-82). Ordained priest in 1936;Secretary, Commission for GeneralLiturgical Restoration, 1948-60; Secretary,Pontifical Preparatory Commissionon the Liturgy, 1960-62; Peritus,Conciliar Commission on the Liturgy,1962-64; Secretary, Consilium for theImplementation of the Constitution on theLiturgy, 1964-69; Secretary, Congregationfor Divine Worship, 1969-75. Ordainedtitular Archbishop of Diocletiana, 1972;Pro-Nuncio Apostolic in Iran, 1976-82.

aLFredo cardinaLottaviani(1890-1979). One of the 20th centurysmost influential churchmen. Known forbeing staunchly orthodox, he was Secretaryof the Holy Office from 1959-66 andPrefect of the Doctrine of the Faith from1966-68. He is best known for writing theIntroduction to the Short Critical Studyof the New Order of Mass along withCardinal Bacci which was sent in 1969.As a result, it is commonly known as TheOttaviani Intervention.


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representative waited to get into the meeting to raise loadso unoreseen objections. The representative rom theCongregation o the Faith30 proved particularly zealous indissecting the text and asking or corrections. As banal anexpression as celebratio mysteriorum was suspect because itcould be regarded as approving the theories o Dom Casel[See The Angelus, April 2002 Ed.] As a result we were notmoving ahead. Perhaps this was ortunate, in a certain way,since or the time being it limited the damage to a smallpart o the text. But on the other hand, i we continued atthis pace and with the same method, I didnt see where itwould all end, or, especially, what would be let o our dratsince everything was being challenged. This never wouldhave happened with Cardinal Lercaro, but Cardinal Gutwas incapable o leading the discussion, and when he didintervene, it was generally misinterpreted. Father Bugniniwas visibly ill-at-ease, but he was intimidated by thecardinals attitude. We couldnt continue on in this way.

I managed to keep my cool during the rst meeting, butaterwards I had one o the most beautiul ts o anger in mylie. I quite rankly told Cardinal Gut and Father Bugninithat i this should go on in the same way and in the samespirit, Id pack my bags and return home. The commission

had beore it a drat which had required several years workby specialists. It had been revised and corrected severaltimes by about orty consultors o the Commission. It hadbeen examined and approved by about orty cardinalsand bishops. And, at the last minute everything had to bechanged and new solutions improvised at a moments noticeon the advice o hal-a-dozen incompetent bureaucrats. Nolay institution could survive with such work methods.

I dont know how things were worked out, but Im airlycertain that Father Bugnini ound a diplomatic solution.He knew Id given no empty threat, and he himsel wasexasperated by the procedure. As a matter o act the personrom the Congregation o the Faith who really got on ournerves had disappeared by the next session, and Ive never

seen him since. At the beginning o the second meeting Iventured to tell the representatives o the congregations,except or the Congregation o Rites, which had sent itsremarks beorehand, what I thought o their method. Thereview then moved ahead by leaps and bounds, and it wasover by the end o the meeting. The text was ready or theordination o Bishop Hnggi.31

It is not normal to leave so much power toexperts, even i they are very knowledgeable in theireld. They should have been more closely directedby the hierarchy and checked as regards doctrine.Our Lord entrusted His Church to bishops, not toexperts, and the principal role o the hierarchy is to

watch over the orthodoxy o the aith.It comes as no surprise that the result o theConsiliums work was not a happy one or theChurch. The reorms refect the attitudesand thedeectso the experts.

Now, Dom Botte had a ailing: a lack o lial pietytowards Rome. This stands out in his memoirs:

When the Commission was established, I was otenobliged to stay in Rome in order to speak beore thegroup. These visits were as short as possible. As therewere two sessions back-to-back, I received permission tospeak on the last day o the ormer and on the rst dayo the latter. My excuse was that ater three days I turnedanti-clerical, and ater a week I risked losing my aith. Itwas only a joke, but I must say that I did not bear up wellunder the Roman atmosphere. I like Italy a lot though,and have ne memories o time spent in Verona, Florence,and Venice. But Rome was something else. There was toomuch red, purple, and cassocks. I stayed at the PensionatoRomano, a large building six stories high, located on the viaTranspontina, not ar rom the Vatican. It was comortableand meticulously clean; but the cooking was insipid, and theatmosphere purely clerical. My only break was to eat mymeals in the little public restaurants on the nearby streetswhere I elt more at ease.32

It was not just the Roman atmosphere that DomBotte didnt like. It was also the theology and liturgyo Rome:

The Pontical took shape progressively, rom the th

to the end o the thirteenth centuries, to a great extentoutside Rome. It contained elements o very dierent originand value. The essential element, that is, the laying on ohands, was somewhat buried under a pile o secondaryrites. Furthermore, certain ormulas were inspired bymedieval theology and needed correction. For example,the theologians o the Middle Ages considered the handingover o the paten and chalice to be the essential rite oordination to the priesthood. Now, this was not compatiblewith the Apostolic Constitution Sacramentum Ordiniso PiusXII which had re-established the primacy o the laying ono hands. The rite o handing over the paten and chalicecould be retained, but not the accompanying ormula:Receive the power to celebrate Mass or the living and

the dead. The power to celebrate Mass is given to thepriest by the imposition o hands alone.33 Besides, the textwas loaded with questionable symbolism: or example, themiter as symbolizing the two horns o Moses as he camedown rom the mountain. The investiture ceremonies wereinterminable....

The main one was the ormula or the ordination o abishop. The text in the Pontical was comprised o twoparts. The rst was derived rom some old strictly Romansacramentaries, the Leonine and the Gregorian. Theyarticulated only one idea: the bishop was the high priest othe New Testament. In the Old Testament the high priestwas consecrated by anointing with oil and clothing withprecious vestments. In the New it was the anointing o theHoly Spirit and the ornament o virtues. The literary ormo this section did not make up or its poor content. Thetypology insisted exclusively on the cultic role o the bishopand let aside his apostolic ministry. The second part wasa long interpolation ound or the rst time in the GelasianSacramentary. It consists o a jumbled series o scripturalquotations, most o whichbut not allare linked to theapostolic ministry. This interpolation o the Gelasian did notsuce to re-establish the balance. Could we, ater Vatican

30 According to Fr. Bugnini, two representatives rom this congregationparticipatedatthemeetings:Msgr.PhilippeandMsgr.G.Agustoni(op.cit.,p.692).

31 Botte,An Insiders View o Liturgical Renewal,pp.138-39. 32 Ibid.,p.131. 33 ItistruethatthepowertocelebrateMassisgiventothepriestbythe

impositionohandsalone.Butthatdoesnotpreventoneromkeepingthevenerableriteohandingovertheimplementswhichdoesbutillustratethispower.IDomBottewereright,itwouldhavebeennecessaryorPiusXIItocorrecttheceremonialotheordinationopriestswhenhepromul-gatedhisApostolicConstitutionSacramentum Ordinis,buthedeclinedtodoso.Ed.


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II, retain such a poor ormula? Was it possible to correctand improve the text?34

It should come as no surprise that by giving DomBotte ree rein the result was a ritual that broke withthe tradition o the Roman Church. He describes howhe proceeded:

I didnt see how we could make a coherent whole out

o the two badly matched parts o the ormula. Shouldwe create a new prayer rom start to nish? I elt myselincapable o this. Its true that some amateurs could beound who would be willing to attempt itsome peopleeel they have a special charism or composing liturgicalormulasbut I dont trust these amateurs. Wouldnt it bemore reasonable to seek a ormula in the Eastern rites thatcould be adapted? An examination o the Eastern ritesled my attention to a text I knew well, the prayer in theApostolic Tradition o St. Hippolytus.

The rst time I proposed this to my colleagues theylooked at me in disbelie. They ound Hippolytus ormulato be excellent, but they didnt believe it had the slightestchance o being accepted. I told them that I perhaps had away o getting it accepted. I I was paying attention to thistext it wasnt because I had just nished a critical editiono it, but because my study o the Eastern rites made menotice that the ormula always survived under more evolvedorms. Thus, in the Syrian Rite the prayer or the patriarchsordination35 was none other than the one in the TestamentumDomini,36 a reworking o the Apostolic Tradition. The sameis true or the Coptic Rite where the prayer or the bishopsordination is close to that o the Apostolic Constitutions,37another reworking o Hippolytus text. The essential ideaso the Apostolic Tradition can be ound everywhere.Reusing the old text in the Roman Rite would arm a unityo outlook between East and West on the episcopacy. Thiswas an ecumenical argument. It was decisive.

I had provided the athers with a synoptic table o the

dierent texts with a brie commentary. The discussionwas lively, and I understand why. What nally obtaineda avorable vote was, I think, Pre Lcuyers intervention.He had published in the Nouvelle Revue Thologiquea shortarticle showing how the text o the Apostolic Traditionagreed with the teaching o the ancient Fathers. During thesession, when it was time to vote on this issue, he made aplea which convinced those who were wavering. Aterwardwe invited him to join our work group, and he was a greathelp to us by his theological competence and knowledgeo the Fathers.38

Dom Botte then explains how the allocution orthe ordination o a bishop was composed:

Another problem was that o the addresses to thecandidates. These were ound in the Pontical or all theorders except the episcopacy. They were drated at the endo the thirteenth century by Durand o Mende. Why did henot compose one or the ordination o a bishop? We dontknow, but the question came up: wouldnt it be desirable

to have an address at the beginning o this ordination? Itwas the hope o the Council that the ordination rite be acatechesis or the people. We believed we were respondingto the Councils directives by providing an address givenby the rst consecrator. In our rst drat there was onlya simple rubric indicating the moment when it was to bemade, or our understanding was that the person speakingwould improvise it. Thereore, we had not drated anytext. The bishops o the Commission asked uswith aninsistence that surprised usto drat a ormula which couldat least serve as a model. So I asked Proessor Lengeling tocompose an address inspired by the teachings o VaticanII. He did this very careully. It was an excellent synthesiso the Councils teaching: each sentence was backed up

by precise reerences. However, since the conciliar style isnot particularly elegant, I tried to give a more harmoniousliterary shape to the text. I dont know i I succeeded, butat least I am sure that I did not misrepresent the dratersthought since he agreed with me.39

We shall conclude this account o the genesiso the new rite by the explanation o how theexamination o the candidate which precedes theordination o the bishop-elect was changed:

The nal point that presented us with a problem was theexamination which precedes the ordination o the bishop.This is an old tradition which was kept by the Pontical.The one consecrating asked a series o questions o thecandidate beore the people. Undoubtedly this venerablecustom should be kept, but the examination aimed at theorthodoxy o the candidate in light o heresies today havingonly historical interest. We thought it preerable to havethe examination cover the commitment o the bishop tothe church and his people. I drated a questionnaire whichI submitted or review to my consultors. We proposed itto the Commission which received it well and helped usnalize it. It serves as a useul complement to the addresso the consecrator.

This insider testimony puts a nger on theproblem with this liturgical reorm: it was entrusted

34 Botte,An Insiders View o the Liturgical Renewal, pp.134-35. 35 Notethatitinvolvestheordinationoa patriarch.Coomaraswamycompares

theriteoPaulVIwiththeriteoordinationoasimplebishop(quitedi-erentromtheriteoordinationoapatriarch),andheisastonishedatfndingnoconcordance.Ed.

36 ThisisatranslationintoSyriacoaGreektext(probably5thcentury)romthepatriarchateoAntioch,analogousto theApostolicConstitutions.ItcontainsanecclesiasticalrulewhichollowscloselytheApostolicTradition,placedinthemouthoourLordatthetimeoanapparitioninGalileeaterHisresurrection.ItconstitutesthefrstbooksoavastcanonicalcollectioncalledtheClementineOctateuch.EditedbyI.E.Rahmani(Mayence,1899)withthetitleTestamentum Domini Nostri Jesu Christi (reprintHildesheim:G.Olms,1968);FrenchtranslationinF.Nau-P.Ciprotti,La Version syri-aque de lOctateuque de Clment(Paris:Lethielleux,1967).SeethetextinAppendix3.

37 ASyriancompilation,probablywrittenatAntiochc.380,othreeearlierwritings:TheDidascaliaotheApostles(originatingromtheregiono

AntiochinSyriainthefrsthalothethirdcentury,probablywrittenbyabishoptoinstructhisellowbishopsintheepiscopacyonproperconductinthepastoralministry,itincludestreatisesonChristianlie,thehierarchy,theliturgy,lawsuits,oerings,andthereconciliationosinners);theDidacheotheTwelveApostles(originatinginSyria,romthefrstcenturywithalater,fnalredactionbyoneorseveralunknownauthorscontainingteachingonthedoctrineothetwoways,aliturgicalsection,adviceondiscipline,andcommentsoneschatology);andtheDiataxisotheHolyApostlesortheApostolicTradition(seebelow).Thiscompilationhasbeenaccusedobeingattheserviceoaheterodoxtheology(ArianaccordingtoB.CapelleandJ.Lecuyer;subordinationist,ApollinaristorMacedonianaccordingtoothers)whereasseveraldeenditsorthodoxy(F.-X.Funk;M.MetzgerinhiseditionoSourcesChrtiennes(SC)Nos.320,329,and336).SeethetextinAppendix3.

38 Botte,An Insiders View,pp.135-36. 39 Ibid.,p.136.


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departed because o an erroneous interpretation oa rubric.2. As or the obsession with reducing everything to

Hippolytus, I believe that it exists only in your own mind....There is only one case where we have preerred him, thato the prayer o the episcopal consecration....Contrary towhat you think, I was not guided by a doctrinaire desire togo back to the rites and usages o antiquity.

a) The Roman ormula (contrary to what happensor the priesthood and the diaconate) is o a povertyo thought that contrasts with the sumptuousness othe orm. Everything is reduced to the symbolism oAaron, which, moreover, ends by being materializedin the rites. Everyone is in agreement in nding thatit only gives a very imperect idea o the theology othe episcopacy.45

b) Consequently, the question arose, can we reworkit, add to it, or replace it with another ormula. Icould hardly see anyway o reworking it. It has itsunity. Introducing oreign developments wouldonly result in making o it a monster o the genre oHomers chimera. Have a new ormula composedby theologians? May God preserve us! I reuse to do

it, and I do not believe anyone is capable o doingit. Thereore but one solution remained: look [or areplacement] in the Eastern tradition.

c) One act impressed me: For the consecrationo the patriarch in the patriarchates o both Antiochand Alexandria, we nd two related ormulas whichare revisions o the prayer o Hippolytus. Whoeverthe author may be, this is a act o tradition. Forcenturies, these prayers have been in usage in thesetwo patriarchates and give the episcopacy an innitelyricher version than the Roman prayers. Would this notbe an opportunity, since it is necessary to change, toget closer to the Eastern tradition? As you see, it is nota concern or antiquarianism that has guided me, but a

concern or ecumenism....Ater these considerations,i Hippolytus had a bad character, that is anotherquestion. The work has an existence independent oits author. We have no intention o getting caught upin controversies about his person, nor the authenticityo his work. Our guarantee is that this prayer inspiredtwo greatEastern patriarchates.46

His disparagement o the Roman liturgy aside,the soundness o Dom Bottes argumentation mustbe recognized: the actthat the prayer o Hippolytuswas adopted by two Eastern patriarchates47 assures

its worth, prescinding entirely rom the person o itsauthor48 or his character,

Another objection came rom Msgr. Lallier,Archbishop o Marseille, or rather rom his secretaryFr. Colin (or Msgr. Lallier was about to leaveMarseille or Besanon). In a letter dated September28, 1966, at his bishops behest, Fr. Colin wrote hisremarks to Fr. Bugnini.49 He does not address theprinciple o the reorm, but he asks:

But one might wonder i a revision as proound as the oneenvisaged does not risk being premature at the present time.A reorm excellent in itsel can, in act, not be opportuneand miss its goal i the psychological conditions in which itis introduced are not avorable. Now, the consequences othe reorm o ordinations are great, as much or the priestsas or the seminarians and even the Christian people.

His criticisms bear upon the suppression o theminor orders.50 As regards our subject, only thissentence applies:

Moreover, allow me to express my sorrow at seeing the

disappearance o certain very rich ormulas rom thepresent Pontical, especially among the texts o Gallicanorigin.

We were only able to nd one reply to Fr. Colinin the archives o the secretariat o Group 20. Butwe did nd a letter rom Fr. Vogel to Fr. Kleinheyer,dated November 15, 1966,51 where he says:

I was quite disagreeably surprised when I read theletter rom Marseille (Fr. Colin). Apparently there is someresistance rom that quarter. But I could not have imaginedit would be maniested so strongly. How good it is that, inour little working group, we have been clear and o thesame opinion on the essentials o the subject rom thebeginning!

Incidentally, we know that Dom Botte energeticallyopposed Msgr. Lalliers participation in the committeetasked with the nal revision o the schema.52

A nal objection: We saw that Msgr. Jean Hervasy Benet, a Spanish bishop, had expressed an objectionduring the rst presentation o the new rite beore theConsilium. He returned to the attack in a three-pagetypewritten note dated October 14, 1966, writtenin Latin.53 All the while praising the erudition andwork o the experts, he shared his several qualms o

45 ThisisundoubtedlythemostcontestablepassageinthisletteroDom

Botte.Thepurposeothetraditionalritewasnottogiveacompletetheol-ogyotheepiscopacy,butithighlightedverywellitsessentialaspect:thebishopisthehighpriestotheNewTestament,hepossessesthesupremedegreeothepriesthood.Thatismuchlessclearinthenewrite.Inreality,itwasalackoloveortheRomanliturgythatledhimtoseeksomethingelse.Ed.

46 Archiveso theGerman LiturgicalInstitute (Trier),Kleinheyer fle,B117.

47 Atthe Churchsbeginning, therewereonly threepatriarchates:Rome,Antioch,andAlexandria,allthreetiedtothepersonoSt.Peter.HeitwaswhooundedtheChurchoAntiochbeoregoingtoRome,andhesenthissecretary,St.Mark,tooundtheChurchoAlexandriainhisname,asitwere.ThepresenceothesameprayerinthetwopatriarchatesoAlexandriaandoAntiochisobviouslyaverystrongargument.

48 Fromthisweseehowutilearethediscussionso Rore Sanctifca todeter-minewhetherHippolytusisreallytheauthorotheApostolicTradition.

Theproblemdoesnotliethere.

49 ArchivesotheGermanLiturgicalInstitute(Trier),Kleinheyerfle,B117. 50

Heexpressedhimselintheseterms:Certainly,theminorOrdersotendidnotcorrespondwiththeexerciseoarealunction.Buttheyhadan indisputablespiritual advantage:that omaking theclerics becomeprogressivelymoreawareotheprooundexigenciesothe priesthood,orevealingtothemlittlebylittletheinteriorattitudesthattheChurchexpectsoherministersandromwhichapriestcannotdispensehimselinthedailyexerciseohisministry:welcomingtheaithul,fdelitytotheWordoGod,combatagainstthedevil,thetestimonyoanexemplarylie,etc. Wouldtherenotbeadetrimenttothespiritualormationotheclergybysuppressingtoohastilythesesteps?

51 GermanLiturgicalInstitute(Trier),Kleinheyerfle,B117. 52 OnJune22,1966,theSecretariatoStatehadaskedthatMsgr.Lallier,

ArchbishopoMarseille,beassignedtotheworkgroup.DomBottemadealittlethreat:itwaseitherhimorMsgr.Lallier.(Bugnini, La Riormaliturgica,pp.690-91.)

53 GermanLiturgicalInstitute(Trier),Kleinheyerfle,B117;ourtransla-

tion.


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conscience. He observes that the new consecratoryormula would completely eliminate the consecratorypreace presently in use, o which the essential parthad just been declared by Pope Pius XII in theconstitution Sacramentum Ordinis. Now, he says, tojustiy such a step, it would be necessary:

a) That it be able to be shown, or grave reasons, that it

is not possible to improve upon the existing consecratoryorm, by removing or adding some part, according to theCouncils norm: in such a way that new orms organicallyproceed rom the old....

b) It would be necessary to establish undeniably thatthe new orm better and more perectly signiies thesacramental action and its eect. That is to say, that itshould be established in no uncertain terms that it containsno ambiguity, and that it omits nothing rom among theprincipal charges which are proper to the episcopal order.

He proposed comparing the old ormula andthe new by placing them in parallel columns, whichhe began to do or the essential words and or thepassage that indicates the power o governing (ut

pascat gregem sanctum tuum [may shepherd thyholy fockEd.] in the new rite). Then he posed thequestion:

A doubt occurs to me concerning the words Spiritusprincipalis: do these words adequately signiy the sacrament?And can not the words pascere gregem tuum be interpreteduniquely o the power to teach and to sanctiy, excludingthe power to govern?

And he concluded by saying that sucient elementshad not been given to the Consilium to enable themto judge such an important matter.

The critique was grave, and called or a seriousresponse. We do not know i such a response wasorthcoming, or we have ound nothing in thearchives o the Group 20 secretariat. On the otherhand, we did nd a letter dated October 21, 1966,rom Dom Botte to Fr. Kleinheyer, the Groupsecretary, displaying an unpardonable levity, o whichwe present a ew excerpts:

My Dear Proessor:Attached is a comment on our schema by a Spanish

bishop. Theologians are rather obtuse people who have nonotion about literary genres. There is a dierence betweena treatise o theology or a Conciliar decree and a sermon.What preacher would ever dream o using so ugly a word

as sacramentaliter [sacramentallyEd.]54 or its translation.

Moreover, it would be incomprehensible to the people. TheConciliar decrees are not models o eloquence, and I see nopoint in composing allocutions in Scholastic jargon, neitherin Latin nor in any other language. Durand o Mende55 hadmore good sense, and he was more inspired by the Fathersthan by St. Thomass Summa....56

In act, Dom Botte does not take up the questionsraised by Msgr. Hervas about the new rite o

episcopal consecration. Even i the objections donot call into question the validity o the new rite,they clearly pose the question o the lawulness andthe opportuneness o such a change. The ohandand even contemptuous way Dom Botte treats theproblem (theologians are rather obtuse people) initsel suces to condemn this reorm.

The prayer o ordination o a bishop (presentedin Schema 180) was discussed at the seventh sessiono the Consilium on October 6, 1966. The onlyopposition came rom Cardinal Felici57 and Msgr.Hervas. Fr. Lcuyer successully deended the newprayer. It was approved on October 7, 1966, by30 votes or, 3 against, and 2 juxta modum [anarmative vote but with reservationsEd.]. TheConsilium approved, by a vote o 34 or and 1abstention, that the entire schema (including theordinations o deacons and priests) be submitted tothe Sovereign Ponti or approval.58

The new rite was approved by the Congregationor the Doctrine o the Faith on October 11, 1967.The only remarks concerned the examination o thecandidate and the ordination prayer, about which itwas noted: The text o Hippolytus, duly adapted, isacceptable.59

The Congregation o Sacraments requestedthat the new rite be preceded by an introductionarming the sacramental nature o ordination to theepiscopacy, in conormity with Lumen Gentium. As orthe text, comments were only made about details, as,or instance, that they ound the allocution to be toolong.60

Finally, the Congregation o Rites (o whichFr. Bugnini was the under-secretary) only madecomments about details.61

Beore receiving the popes denitiveapprobation, the reormed rite was submitted to ajoint commission o the Congregations or the Faith,

54 Msgr.Hervasregrettedtheomissionothiswordromtheriteoordinationtothepriesthood.

55 WilliamDurand, Bishop oMende rom 1286 to 1296, a liturgist orepute.

56 GermanLiturgicalInstitute(Trier),Kleinheyerfle,B117. 57 CardinalFelicicommittedablunderthatDomBotteknewhowtoexploit.

Thecardinaldeclaredthathepreerredtheaddressactuallyinusagetotheonethathadbeenproposed.DomBotterepliedthattherewasnoaddressintheritecurrentlyineect(ibid.,B131.)Sixyearslater,inhismemoirsDomBottesavoredhisvictory:HardlyhadIfnishedmyexplanationthanI heardtheperemptoryremark:Theold addresswasbetter.Thespeakerwantedtodevelophisidea,butIgrabbedthemikeinrontome

andcuthimobyaskingwherethisaddresswasoundinthePontifcal.

Hewantedtogooonatangent,butIbroughthimbacktothequestion.Hegazedatmewithastunnedlook.Iadded:Dontlook,itsnotworthyourtimethereneverwasanaddressortheordinationoabishopinthePontifcal.Alittlediscreetlaughterwasheard,ollowedbysilence.Ouraddresswasapprovedwithoutdifculty.(Botte,op. cit.,p.128.)

58 GermanLiturgicalInstitute(Trier),Kleinheyerfle,B131. 59 ThisdocumentotheCDFiscitedmoreullyaboveunderArgumentson

theContrary. 60 ThepagesthatweconsultedintheTrierGermanLiturgicalInstitutearchives

onthePontifcale Romanumshelareundatedandunsigned. 61 Thecommentswerehandedbythecongregationssecretary,Msgr.Fer-

dinandoAntonelli,totheunder-secretary,Fr.Bugnini,onDecember16,

1967.(TrierGermanLiturgicalInstitute,Pontifcale Romanumshel.)


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o Sacraments, and o Rites, which met February 1-2,1968.62

The pope approved the reorm o the rite on June10, 1968.63

is The new

riTe VAliD?Having set orth the genesis o the new rite,

now we must answer the question: is this rite valid?As we have seen, the prayer or the ordination oa bishop was taken rom the Apostolic Traditiono Hippolytus, also called the Diataxiso the HolyApostles. Dr. Marcel Metzger, a researcher in canonlaw and proessor o the Strasbourg Theology Faculty,explains its historical context:

The relations between Chapter VIII o the ApostolicConstitutions64 and the Egyptian Church Order,65 theTestament o the Lord Jesus Christ,66 and the Canons o

Hippolytus67

have led researchers to posit a common source,which several researchers have attempted to reconstitute bypresenting it as a work o Hippolytus o Rome (d. 235): theApostolic Tradition. This identication has been contestedby other researchers. Basing our judgment upon the worko M. Richard and J. Magne, we preer the title Diataxiso the Holy Apostles: this document orms the outline oBook VIII o the Apostolic Constitutions and has alreadybeen amply studied and reported on, in particular in DomBernard Bottes attempted reconstitution.68 It mainly treatso ordinations, the celebration o the Eucharist, baptism,community meals, prayer and asting.

Origin, date, and author. For those who attribute theauthorship o this work to Hippolytus, everything is simple:it would have been compiled at Rome c. 215 to 218.69 But ithis attribution is rejected, [as it seems to be] by researchersat present, one can only repeat with J. Magne that it is ananonymous compilation containing elements taken romdierent periods.70,71

The original Greek has been lost except or a

ew passages. An ancient, th-century Latin versionexists which contains a good hal o the work.72Other Eastern versions (Coptic, Arabic, Abyssinian)enable the text to be reconstructed with a air degreeo certitude. In addition to these translations, wealso possess ree adaptations, though which lackthe same value, such as Book VIII o the ApostolicConstitutions and its Epitome.73

As or the priest named Hippolytus to whomthis work is attributedwithout certitudewe knowlittle about him: Pope Damasus (366-84) composedan inscription or his grave, proo that his cultus asa martyr was ocial at that time. Yet the same pope

inorms us that he was schismatic. It is believed thathe was reconciled with Pope Pontian (230-35) while inexile, but this is uncertain. The Roman Calendar [inthe Chronography o 354] records under August 13the east o Hippolytus with that o St. Pontian.

The ApostolicTraditioncontains 42 chapters (anda conclusion) which can be divided in three parts: theConstitution o the Church (Chapters 1-14: regulationsconcerning bishops, deacons, priests, conessors, etc.),Christian initiation (Chapters 15-21: catechumenate,baptism, conrmation, Eucharist), and the usages othe community (Chapters 22-42: rules concerning

62 Bugnini,La Riorma liturgica,p.692. 63 Togivean idea otheliberty that thereormerstookwiththe popes

directives,wepointoutthisact:ThepopehadexplicitlyaskedthatthechantotheVeni CreatorwhichFr.BugniniandDomBottewantedtosuppressbekeptintheriteoordinationobishops.Inthe1968edition,therubricprescribesthatitbesungaterthehomily,oranotherhymnthatcorrespondstoit,accordingtolocalcustom,andthe1990editionrubricmerelydirectsthatitmay besung,oranotherhymn....

64 Seeootnote37. 65 AcompilationinuseinthepatriarchateoAlexandria[c.beginningo

the3rdcentury].Itisthemostancientdocumentothecollectionromwhichalltheothersarederived.DomBottematchesitssecondhaltotheApostolicTradition.SeeR.H.Connolly,The So-called Egyptian ChurchOrder and Derived Documents(Cambridge,1916).Ed.

66

Seeootnote36. 67 AnAlexandrineanthologyprobablydatingromthesecondhalothe4thcentury.Edition:R.G.Coquin,Les Canons dHippolyte,OrientalPatrology[series]XXXI,2(Paris,1966).Ed.

68 BernardBotte,O.S.B.,La Tradition apostolique de saint Hippolyte: Essaide reconstitution,LQF39(Munster-Westalen,1963);abridgedversion:Hippolyte de Rome: la Tradition apostolique daprs les anciennes ver-sions (SC11bis),(Paris,1968).Onthecontroversyoverthisdocument,seethesesources:J.Magne,Tradition apostolique sur les charismes etDiataxeis des saints Aptres (Paris,1975), pp.23-32;A.G.Martimort,La Tradition apostolique, LAnne Canonique, 23 (1979), 159-173;A.Faivre,Ladocumenationcanonico-liturgique,Revue des SciencesReligieuses, (1980),297-86;G.Kretschmar,Laliturgieanciennedanslesrechercheshistoriquesactuelles,La Maison Dieu,149(1982),59-63.(Metzgersnote.)[Translators note:ThetrimestrialreviewLa MaisonDieu, dedicatedtoliturgicalmatters, waslaunchedin1945astheorgan

otheLiturgicalPastorateCenter,itselanarmotheCerPublishing

Co.,animportantparticipantintheLiturgicalMovementthatculminatedintheliturgicalchangesusheredinbyVaticanII.ThepublishinghousewasactuallyoundedbyaDominicanpriestattherequestoPopePiusXI,tooeranalternativetoCharlesMaurrasandhisorganization,ActionFranaise.]

69 SeeBotte,O.S.B.,SC11bis,p.14. 70 J.Magne,Tradition apostolique sur les charismes...,p.86;later, thisauthor

evenspeaksopre-Apostolicregulations.J.M.Hanssens,inLa liturgiedHippolyte, ses documents, son titulaire,2nd.ed.(Rome,1959),p.250,whileacceptingtheattributionotheworktoHippolytus,alsothinksthatthisdocumentcontainsmoreancientelements:itwasbothanApostolicdocumentandthepersonalworkoanauthor,Hippolytus,athesisurtherdevelopedonp.500.

71 MarcelMetzger,Les Constitutions apostoliques(Paris:Cer,SC329,1985),

I,17-18. 72 ThisdocumentispartoacollectionowritingsdiscoveredonaVeronesepalimpsest.Itwaspublishedin1900byHauleratLeipzigunderthetitle:Didascaliae apostolorum ragmenta Veronensia latina.Apalimpsestisaparchmentthathasbeenusedmorethanonce,theearlierwritinghavingbeenscrapedo.Thankstomoderntechniques,itispossibletoreadtheearlierwriting.However,inthecaseothismanuscript,Haulerusedachemicalagentwhichrendereditimpossibletoreadtodayusinganultra-violetlamp.DomBottethoughtthat,romwhathewasabletoveriywiththenakedeyeandusingamagniyingglass,Haulersworkwascareulandcanberelieduponorwhathasnowbecomeillegible(Botte,op. cit.,p.xvii).

73 F.X.Funk,Didascalia et Constitutiones Apostolorum(Paderborn,1905),II,72-96.Thiswriting,alsocalledtheConstitutionsbyHippolytus,isanextractromtheApostolicConstitutions;however,orsomechapters,thetextotheEpitomeisclosertothatotheApostolicTradition,notablyortheprayerortheconsecrationoabishop,owhichtheGreekisveryclose

totheLatinandEthiopianversionsotheApostolicTradition.


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meals, prayer, etc.). The prayer or the consecrationo a bishop is ound in Chapter 3, while Chapter 4gives a Eucharistic prayer utilized by the bishop aterhis consecration. In act, it is this prayer that has beentaken (with modications)74 or the second Eucharisticprayer o Pope Paul VIs new Mass.

I we had only this book (o which we knowneither the origin nor even the orthodoxy) it wouldbe necessary to scrutinize the prayer o consecrationto see i it can validly coner the episcopacy.However, as we have shown, Dom Botte points outthat this consecratory prayer was incorporated intotwo Eastern rites, and it is this act that determinedthe Consilium [that is, the Commission or theImplementation o the Constitution on the SacredLiturgyEd.] to accept it. The two rites are the Copticrite, used in Egypt, and the Western Syrian rite, usednotably by the Maronites.75

Let us note in passing that these two rites areperectly Catholic. This has nothing to do with the

rites o schismatic and heretical Abyssinians, asone Coomaraswamist ponticated on the Interneton July 11, 2005. Beside the act that neither theMaronites nor the Copts are Abyssinian,76 thisInternet ponticator apparently does not know thatthe Eastern schismatics and heretics use the samerites as the Catholics.

To assure ourselves o the validity o Pope PaulVIs rite, it will suce or us to place side by sidethe new consecratory prayer and the two Easternrites in question. The validity o these two rites canin no wise be called into question, otherwise theCoptic Church (Catholic as well as Orthodox) and

the Syrian Church (which includes the Maronites)would have neither bishops nor priests, nor wouldthey ever have had them. We have prepared a our-column comparison (reer to the table on pp.6-9 othis article) with, in order rom let to right, Pope PaulVIs new consecratory prayer,77 the Latin version othe Apostolic Tradition [i.e., o HippolytusEd.],78the Coptic rite, and the Syrian rite. For the latter twotexts we have used the Denzinger translation.79 Withthe our prayers transcribed into the same language,the comparison is made easy.

A more complete comparison o all the episcopalconsecration prayers o this amily is ound in a 1919

study by Dom Paul Cagin, O.S.B. (see table on p.16).80This author compares 11 prayers or the consecrationo a bishop o whichin addition to the two we

providetwo more are certainly valid: the prayeror the consecration o a Maronite metropolitan [ahierarchical rank between patriarch and archbishopEd.] and that or a Coptic metropolitan and patriarch.He summarizes everything in a table o comparisonwhich proves that all these prayers are rom oneamily. All this was known 50 years beore Pope PaulVIs reorm, and even beore the deviation o theliturgical movement.81

The comparison between these various prayersseems to us suciently eloquent in itsel: the new ritecontains the substance o the Coptic and Syriac rites.Its validity cannot be doubted without striking romChurch history these two Churches rom which havecome such great saints and doctors: St. Athanasiusand St. Cyril o Alexandria (patriarchs o Alexandria),St. John Chrysostom and St. Jerome (ordained priestsat Antioch), etc. Will it be necessary to say that thesepersonages were merely pious laymen?

In the answers to the diculties we shall enter

into certain discussions in more detail, but it seems tous that the substance o the demonstration is achievedby this comparison.

Let it be said, though, that we are only speakingo the validityo the new rite as it was published bythe Vatican. We do not speak o the legitimacyo thisreorm (was it good to suppress the Roman rite andreplace it by an Eastern rite?), nor o the validityo the dierenttranslationsand adaptationso theocial right in divers particular cases: because othe generalized disorder that prevails in mattersboth o liturgy and dogma, there can be seriousreasons or doubting the validity o certain episcopal

consecrations.For instance, on the occasion o the episcopalconsecration o Msgr. Daneels, Auxiliary Bishop oBrussels, Archbishop Leebvre said:

They published booklets or this consecration. For thepublic prayers, here is what was said and then repeatedby the crowd: Be an apostle like Peter and Paul, be anapostle like the patron saint o this parish, be an apostlelike Gandhi, be an apostle like Luther, be an apostle likeMartin Luther King, be an apostle like Helder Camara, bean apostle like Romero.... An apostle like Luther?! Whatintention did those bishops have when they consecratedthis bishop, Msgr. Daneels?82

Its rightening... Has this bishop really been consecrated?

It can be doubted, all the same. I that was the intention othe consecrators, then it is unimaginable! The situation iseven more serious than we had thought.83

74 SeeSel de la Terre,52(Spring2005),p.75. 75 TheLatinversionothetextothesetworiteswasattachedasanappendix

to[Group20s]Schema180oAug.29,1966. 76 AbyssiniaisanothernameorEthiopia.TheEthiopianshavetheirown

Rite,dierentromthatotheEgyptianCopts. 77 Pontifcale Romanum,1968.Thetextisthesameinthesecondedition

(1990).ThedocumentthatservedasabasisorthenewritewasnottheLatinversion(incolumn2),butareconstitutionbasedupontheLatinversion,theEthiopianversion,andtheGreekepitomeotheApostolicConstitutions(seen.10).Thisexplainscertaindierencesbetweenthefrsttwocolumns.

78 HippolytusoRome,La Tradition apostolique daprs les anciennes ver-

sions,withintroduction,translation,andnotesbyBernardBotte,O.S.B.2nded.,SC11bis(Paris:Cer,1984).ItistheversionthatwasdiscoveredontheVeronesepalimpsestandthenpublishedbyHauler(seen.9).

79 HenricusDenzinger,Ritus Orientalium Coptorum, Syrorum et Armenorumin Administrandis Sacramentis,2vols.(Graz,Austria,1961).

80 DomPaulCagin,O.S.B.,LAnaphore apostolilque et ses tmoins(Paris:Lethielleux,1919),pp.274-93.SeeAppendix2.

81 [Translators note:C.DidierBonneterre,The Liturgical Movement(KansasCity:AngelusPress,2002).]

82 ConerencegivenatNantes,February5,1983. 83 ConerencegivenatEcne,October28,1988.


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It would be necessary to examine each case.Given the diculty o the thing, the usage that seemsto prevail among traditionalists is to conditionallyre-ordain priests ordained by the conciliar Churchand returning to Tradition. This prudential measureobviously does not weaken the conclusion o ourstudy on the validity o the new rite in itsel.

sOlutiOnOFthediFFiculties

deFectOF FOrm

1)It is clear that the new orm has nothingin common with the old orm since thenew rite does not take as its starting point

the tradition o the Roman Church, but an Eastern

tradition. Pope Pius XII, in his Apostolic ConstitutionSacramentum Ordiniso November 30, 1947, denedwhat constituted the orm o ordination in the RomanRite. Obviously he did not intend to declare nulland void the orms o the sacrament in usage in theEastern Rites.

The expression Spiritus principalis used todesignate the grace o episcopacy occurs in the tworites that we have compared with the orm o Paul VI,but also in other Eastern rites.84 Dom Botte explainedit this way:

The expression Spiritus principalis used in the ormulao episcopal consecration raises several diculties andgives rise to various translations in the proposed modernlanguage versions. The question can be resolved providedthat a sound method o explication is ollowed.

For indeed there are two problems that must not beconused. The rst is that o the meaning o the expressionin the original language o Psalm 50. That is the businesso exegetes and specialists in Hebrew. The second is themeaning o the expression in the consecratory prayer,which is not necessarily linked to the rst. To assume thatthe words did not change meaning or twelve centuries is amethodological error. And this error is all the more seriousin this case as the context in which the word is used in thepsalm does not serve to elucidate its meaning. Nothingindicates that the psalmist had the aintest idea o likening

the situation o a bishop to that o David. For a Christian othe third century, the expression had a theological meaningwhich had nothing in common with what a king o Judacould have been thinking twelve centuries earlier. Even i

we suppose thatprincipalisis a mistranslation, that wouldhave no importance in this matter. The only problem thatarises is to know what meaning the author o the prayergave to the expression.

The solution must be sought in two directions: thecontext o the prayer and the usage o the word hgemonicos[the Greek word corresponding to the Latin principalis] inthe Christian vocabulary o the third century. It is evidentthat Spirit designates the person o the Holy Ghost. Theentire context shows this: everyone keeps silent because othe descent o the Spirit. The real question is this: amongall the epithets that might have been suitable, why wasprincipalischosen? At this point it is necessary to broadenthe investigation.

The three orders [i.e., bishops, priests, and deacons]have a git o the Holy Ghost, but it is not the same oreach. For the bishop, it is the Spiritus principalis[the Spirito authority]; or the priest, who orms the bishops council,it is the Spiritus consilii[the Spirit o counsel]; and or thedeacon, it is the Spiritus zeli et sollicitudinis [the Spirit ozeal and solicitude]. It is clear that these distinctions aremade according to the unctions o each minister. Thus itis clear thatprincipalis must be correlated with the specic

unctions o the bishop. It suces to reread the prayer tobe convinced o this.The author begins with the typology o the Old

Testament: God has never let His people without a leader,nor His sanctuary without a minister; this is also true orthe new Israel, the Church. The bishop is both leader whomust govern the new people, and the high priest o thenew sanctuary which has been established in every place.The bishop is the ruler o the Church. Hence the choiceo the term hgemonicos is understandable: it is the git othe Spirit apt or a leader. The best translation in Frenchwould perhaps be the Spirit o authority.But whateverthe translation adopted, the meaning seems certain. Anexcellent demonstration o this was made in an article by

Fr. J. Lcuyer: piscopat et presbytrat dans les critsdHippolyte de Rome, Rech. Sciences Relig., 41 (1953) 30-50.85

It can be concluded that the ormula is certainlyvalid, or it has been utilized rom time immemorialin numerous Eastern rites; it means the git o theHoly Ghost that creates the bishop.86

In passing, let us point out that this destroysthe objection oRore Sanctifca(see above, No.4,p.4), which claims that the essential orm containsa Monophysite heresy, an anti-flioque heresy, ananti-Trinitarian heresy, and that it is Cabalistic andGnostic to boot, or according to this view it arms

that the Son receives the Holy Spirit rom the Fatherat a particular moment o His lie. In reality, hereit involves a git o the Holy Ghost imparted to the

84 Forexample,theconsecrationothepatriarchoAlexandria( eundesuper eum in spiritu tuo hegemonico scientiam tuam),otheSyrianbishop(mitte super servum tuum istum Spiritum tuum Sanctum et principalem),andotheMaronitemetropolitan(eunde virtutem praeecturae Spiritustui super hunc amulum tuum):HenricusDenzinger, Ritus Orientalium

Coptorum, Syrorum et Armenorum in Administrandis Sacramentis,II,48,

97,200. 85 DomBernardBotte,Spiritus Principalis(ormuledelordinationpisco-

pale),Notitiae,10(1974),410-11. 86 ThegitsotheHolySpiritinsacredScripturearecalled spiritus.SeeIs.

11:2:spiritus sapientiae et intellectus, spiritus consilii et ortitudinis...

designatethesevengitsotheHolySpirit.

(continued on p.22)


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1 Pontifcale Romanum,editiotypica,1968.1968 EDITION

La Tradition Apostolique dHippolyte,DonBotte(2ndEd.)

HIPPoLyTUS2

Deus etO God,

Deus etO God,

3

Pater Domini nostri Jesu Christi,the Father o our Lord Jesus Christ,

Pater domini nostri Iesu Christi,the Father o our Lord Jesus Christ,

4Pater misericordiarum et Deus totius consolationis,the Father o mercies and the God o all comort,

Pater misericordiarum et Deus totius consolationis,the Father o mercies and the God o all comort,

5qui in excelsis habitas et humilia respicis,Who dwellest on high but regardest the humble,

qui in excelsis habitas et humilia respicis,Who dwellest on high but regardest the humble,

6qui cognoscis omnia antequam nascantur,Who knowest all things beore they come to pass,

qui cognoscis omnia antequam nascantur,Who knowest all things beore they come to pass,

7

8

tu qui dedisti in Ecclesia tua normas

Thou hast established the plan o thy Church.

tu qui dedisti terminos in ecclesia

Thou hast established Thy standard in the Church.

9per verbum gratiae tuae,By Thy gracious word,

per verbum gratiae tuae,By Thy gracious word,

10qui praedestinasti ex principio genus iustorum abAbraham,Thou hast chosen the descendants o Abraham to be Thy holypeople rom the beginning,

praedestinans ex principio genus iustorum abAbraham,choosing the descendants o Abraham to be Thy holy peoplerom the beginning,

11qui constituisti principes et sacerdotes,Thou hast established princes and priests,

principes et sacerdotes constituens,establishing princes and priests,

12et sanctuarium tuum sine ministerio non dereliquisti,and didst not leave Thy sanctuary without ministers to serveThee,

et sanctum tuum sine ministerio non derelinquens,and not leaving Thy holy place without ministers to serveThee,

13

cui ab initio mundi placuit in his quos elegistigloricari:Who, rom the beginning o the world wast pleased to be glori-ed in these whom Thou hast chosen:

ex initio saeculi bene tibi placuit in his quos elegistidari:rom the beginning o ages it has pleased Thee well to be givenin these whom Thou hast chosen:

14Et nuncAnd now

NuncNow

15

eunde super hunc electum eam virtutem, quae a teest, Spiritum principalem,

pour orth on this chosen one that power which is rom Thee,the governing Spirit,

eunde eam virtutem quae a te est principalisSpiritus

pour orth on him the power o the governing Spirit which isrom Thee

16quem dedisti dilecto Filio tuo Iesu Christo,Whom Thou gavest to Thy beloved Son Jesus Christ,

quem dedisti dilecto Filio tuo Iesu Christo,Whom Thou gavest to Thy beloved Son Jesus Christ,

17quem ipse donavit sanctis Apostolis,Whom He gave to the holy Apostles,

quod donavit sanctis Apostolis,which He gave to the holy Apostles

18qui constituerunt Ecclesiam per singula loca ut sanct-uarium tuum, in gloriam et laudem indecientemWho ounded the Church in every place as Thy sanctuary, untothe glory and unceasing praise

qui constituerunt Ecclesiam per singula loca sancti-icationem tuam, in gloriam et laudem indecientemwho ounded the Church in divers places as Thy means o sanc-tication unto the glory and unceasing praise

19 nominis tui.o Thy name.nomini tuo.o Thy name.

20 Da,Grant,Da,Grant,


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Rite Copte, Dz.,Ritus Orientalium,t.2,p.23

CoPTIC RITEConsecration du Patriarche Maronite, Dz.,Ritus Orientalium,t.2,p.220.

MARoNITE RITEominator Domine Deus omnipotensalmighty God, Ruler and Lord

...Deus

...O God,

ater Domini nostri et Dei nostri et Salvatoris nostri Jesuhristi...ther o our Lord and our God and our Savior Jesus Christ...

Pater Domini nostri Jesu Christi,the Father o our Lord Jesus Christ,

Pater misericordiam et Deus totius consolationis,Father o mercies and God o all comort,

ee Line 7) qui in puris altis habitas perpetuo...et omnia videns,Who dwellest on high orever in splendor...and seest all things,

ognoscens omnia antequam ant,owing all things beore they are done,

qui omnia, antequam ant, nosti...Who knowest all things that are to happen beore they occur...

ui es in altissimis et respicis humiles,Who art on high but regardest the humble,

ui dedisti statuta ecclesiastica

Who hast established the oundation o the Church

qui illuminationem dedisti Ecclesiae

Who hast given light to the Churcher unigenitum Filium tuum Dominum nostrum Jesumhristum,rough Thine only-begotten Son our Lord Jesus Christ,

per gratiam unigeniti Filii tui...through the grace o Thine only-begotten Son...

qui elegisti Abraham, qui placuit tibi in de...Who chosest Abraham, who pleased Thee with his aith...

ui constituisti sacerdotes ab initio...Who established priests rom the beginning...

qui principes et sacerdotes ordinasti in sanctuario tuoaltissimo...Who ordained princes and priests in Thy highest sanctuary...

ui non reliquisti locum tuum sanctum sine ministerio,Who did not leave Thy holy place without ministers,

qui non reliquisti sublime sanctuarium tuum sineministerioWho didst not leave Thy exalted sanctuary without ministers

ui complacuisti tibi gloricari in iis, quos elegisti:Who hast pleased Himsel to be gloried in these whom Thou hast

osen:

Tibi, Domine, etiam placuit modo laudari in hocservo tuo, et dignum eecisti eum, praeesse populotuo;It pleased Thee also, O Lord, to be praised now in this Thy servant,and Thou hast made him worthy to preside over Thy people;

u iterum nunchou, again, now

unde virtutem Spiritus tui hegemoniciur orth the power o Thy leading Spirit

illumina eum et eunde super eum gratiam etintelligentiam Spiritus tui principalis,

enlighten him and pour orth upon him the grace and understand-ing o Thy governing Spirit,

quem tradidisti dilecto Filio tuo, Domino nostro JesuChristo...Whom Thou hast bequeathed to Thy Son, our Lord JesusChrist...

uem donasti Apostolis sanctis tuishich Thou gavest to Thy holy Apostles

qui datus uit sanctis tuis...Who was given to Thy saints

nomine tuo.Thy name.

a igiturstow,

(see Line 22)CoNTINUEd...


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1968 EDITION HIPPoLyTUS21

cordium cognitor Pater,Father, knower o all hearts,

cordis cognitor Pater,Father, knower o all hearts,

22

23

24

huic servo tuo, quem elegisti ad Episcopatum,that this Thy servant, whom Thou hast chosen or the oceo Bishop,

super hunc servum tuum quem elegisti adEpiscopatum,upon this Thy servant, whom Thou hast chosen or the oceo Bishop

25ut pascat gregem sanctum tuum,might shepherd Thy holy fock,

pascere gregem sanctam tuam,to shepherd Thy holy fock,

26et summum sacerdotium tibi exhibeat sinereprehensione,and may he ulll beore Thee, without reproach, the ministryo the High Priesthood,

et primatum sacerdotii tibi exhibere sinerepraehensione,and to display beore Thee, without reproach, the ministry othe Chie Priesthood,

27 serviens tibi nocte et die,serving Thee by night and day,servientem tibi nocte et die,serving Thee by night and day,

28ut incessanter vultum tuum propitium reddatthat he may without ceasing obtain Thy avor

incessanter repropitiari vultum tuumto obtain unceasingly Thy avor

29et oerat dona sanctae Ecclesiae tuae;and present gits to Thy holy Church;

et oerre dona sanctae Ecclesiae tuae;and to present gits to Thy holy Church;

30da ut virtute Spiritus summi sacerdotii habeatpotestatem dimittendi peccatagrant that, by the power o the Spirit o the High Priesthood, hemay have the power o orgiving sins

Spiritum primatus sacerdotii habere potestatemdimittere peccataGrant him the Spirit o the High Priesthood to have the powero orgiving sins

31

secundum mandatum tuum; ut distribuat munerasecundum praeceptum tuumaccording to Thy command; that he might distribute gits accord-ing to Thy instruction

secundum mandatum tuum, dare sortes secundumprceptum tuumaccording to Thy command, to give portions according to Thyinstruction

32et solvat omne vinculumand loosen every bond

solvere etiam omnem colligationemalso to loosen every bond

33secundum potestatem quam dedisti Apostolis;according to the power which Thou didst g ive to the Apostles;

secundum potestatem quam dedisti Apostolis,according to the power which Thou gave to the Apostles,

34

35

placeat tibi in mansuetudine et mundo corde,oerens tibi odorem suavitatis,may he please Thee in mildness and purity o heart, oering toThee an odor o sweetness,

placere autem tibi in mansuetudine et mundo corde,oerentem tibi odorem suavitatis,to be pleasing also to Thee in gentleness and purity o heart,oering Thee the odor o sweetness,

36

per Filium tuum Iesum Christum, per quem tibigloria et potentia et honor, cum Spiritu Sancto insancta Ecclesia et nunc et in saecula saeculorum.Amen.through Thy Son Jesus Christ, to Whom be glory and powerand honor, with the Holy Spirit in the holy Church both now

and orever. Amen.

per puerum tuum Iesum Christum, per quem tibigloria et potentia et honor, patri et lio cum spiritusancto et nunc et in saecula saeculorum. Amen.through Thy Son Jesus Christ, through Whom be glory and powerand honor, to the Father and to the Son, with the Holy Spiritboth now and orever. Amen.

0

(continued from previous page)


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CoPTIC RITE MARoNITE RITEPater, qui nosti corda omnium,O Father, Who knowest the hearts o us all,

eundepour orth

anc eandem gratiamhereore, this same grace

virtutem tuamThy virtue

uper servum tuum N., quem elegisti in Episcopum,pon Thy servant, N., whom Thou hast chosen or the Episcopacy

super hunc servum tuum, quem elegisti adpatriarchatum,upon this Thy servant, whom Thou hast chosen to be a patri-arch,

t pasceret gregem tuum sanctum,hat he might shepherd Thy holy fock,

ut pascat universum gregem tuum sanctumthat he might shepherd Thy holy, universal fock

t ut tibi esset in ministrum irreprehensibilemnd that he might be or Thee a minister above reproach

et summo sacerdotio ungatur sine querelaand may exercise the High Priesthood without reproach

rans ante benignitatem tuam die ac nocte,raying beore Thy goodness day and night,

die ac nocte tibi ministrans,ministering to Thee day and night,

and grant him to behold Thy countenance, and render him worthy,

ongregans (conservans?) numerum salvandorum, oerensbi dona in sanctis ecclesiis.athering (preserving?) the number to be saved, oering to Thee gits holy churches.

qui tibi attente et cum omni timore oerat oblationesEcclesiae tuae sanctae,who shall devoutly and with all ear oer

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