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Why the Ordinariate is not Catholic.

Understanding why the Ordinariate is not Catholic.

The Ordinariate; Background:
The Ordinariate as successor to the Pastoral Provision.
The Pastoral Provision, what was it?
The Ordinariate in Catholic parishes, replacing Catholic patrimony with Anglican patrimony.
An Anglican (protestant) Use mass can have no place in the Catholic Church.

The Ordinariate is not Catholic, it is Anglican. Catholics on all levels need to avoid the Ordinariate
as should Anglicans who are seeking to convert to Catholicism. The Ordinariate also serves no purpose
in the context of Unity and instead encourages Anglicans and all of those who are outside of the Catholic
Church to remain where they are.

Its background and the ways in which it is affecting the Catholic Church:

The Ordinariate is usually presented as a relatively recent phenomenon but (some groups of) more traditional
Anglicans seeking a recognition of their traditional Anglicanism by the Catholic Church goes back a
very long way. The Ordinariate itself is directly linked to the Pastoral Provision of the 1980's and
the doors which it opened. As with the Ordinariate, the Pastoral Provision had (has) no basis in
Catholic doctrine.

During the 1970's concerns about some liberal inroads, and also their concerns about the authority
of women within their communion, saw a number of individual members of the Episcopalian
community in the USA (part of the world-wide Anglican communion) petition American Catholic
Bishops to the effect that they be allowed to become Catholic priests whilst keeping Anglican
liturgies etc within their Episcopalian (Anglican) parishes which would also (allegedly) convert to
Catholicism whilst being termed “Anglican Use” parishes. All a contradiction but set to fit within a
novelty criteria.

The requests were given effect (by John Paul II) in the early 1980's under what was termed a
“Pastoral Provision.” But it was supposed to have a number of safeguards; these being firstly that it
was under the control of the Catholic Diocesan Bishop. He was the “Pastor” of the “Provision.” The
“Provision” being granted to a married Anglican who had (allegedly) already converted to
Catholicism and who would provide a portfolio of information about himself; as to his suitability
for the Catholic priesthood. And the Bishop was also required to compile a portfolio about him as
well. The next step was for the portfolio to be submitted to the Holy See. If approved a two year
training period followed on, culminating in exams which, if passed, would then see 'ordination.'
Further safeguards were that a Catholic Bishop could refuse to have a Pastoral Provision in his
diocese. But if it was allowed no more than two Pastoral Provision priests were allowed in the
diocese (excluding retired priests) at any one time. There was never any more than seven Anglican
Use parishes in the US in total.

A number of Bishops refused to have the Pastoral Provision in their diocese (perhaps ironically) on
the basis that it would harm ecumenical relations with the Anglicans. The Bishops conference of
England and Wales refused any notion of a Pastoral Provision for England and Wales outright.
A further safeguard was that where it was allowed a Pastoral Provision priest did not (normally)
receive the cura animarum:

“Cura animarum” (technically, the exercise of a clerical office involving the
instruction, by sermons and admonitions, and the sanctification through the
sacraments, of the faithful in a determined district, by a person legitimately
appointed for the purpose.)

And so he was not (normally) involved with the Sacraments of the Church at all. If he did not have
an Anglican Use parish his work was in chaplaincy or a related field and work (in a non-sacramental
capacity)in a Catholic parish at weekends. However, the Pastoral Provision being a novelty, this was
an open door waiting to be acted upon and, needless to say, gradually the Pastoral Provision Priests
(by intent Anglicans) became involved with the Sacraments of the Catholic Church as well. It meant
the following scenario: Pastoral Provision priests ministering the Anglican liturgies in an Anglican Use
parish, but also involved with the Sacraments of the Catholic Church as well.

In terms of Catholic doctrine and true Catholic teaching this is, at very least, a very serious threat to
the security, and integrity, of the Sacraments of the Catholic Church. And to the identity of the
Catholic Church Herself.

Because the Pastoral Provision was/is a novelty its safeguards are virtually meaningless, as
evidenced in its own developments and even more so in its successor; the Ordinariate. The
Ordinariate has its own Ordinary, who has a seat on the Bishop's conference in the country where
that particular Ordinariate is. And it is he who decides who should be a put forward as a candidate
for the Ordinariate priesthood. And which priesthood sees virtually no training. The Ordinariate is
also its own diocese, with deaneries and parishes. Its protestant potential is limitless.

The Ordinariate in Catholic parishes, replacing Catholic patrimony with Anglican patrimony.

The Ordinariate is defined under Anglicanorum Coetibus and its Complementary Norms as being its own diocese, with its own deaneries, and its own parishes. And so a 'separate' diocese of its own. All deeply concerning enough as a protestant structure being closely aligned alongside the Catholic Church. And how 'separate' is it? Since even more alarming is the Ordinariate infiltrating directly into Catholic parishes, and bringing with it its defining requirement; Anglicanism (protestantism) and with this its focus on Anglican patrimony. The Ordinariate's Anglican Use mass and its Anglican liturgy all being from: “liturgical books proper to the Anglican tradition.........” (AC III.) And this infiltrating is taking place (being given effect) to also include Ordinariate (Anglican) priests taking over Catholic parishes, this via a provision in the Complementary Norms which states:

"The clerics incardinated in the Ordinariate should be available to assist the Diocese
in which they have a domicile or quasi-domicile, where it is deemed suitable for
the pastoral care of the faithful. In such cases they are subject to the Diocesan Bishop
in respect to that which pertains to the pastoral charge or office they receive." (CN: 9 §1)

This is, firstly, an open door for Anglican patrimony to replace Catholic patrimony; and to thereby impose an Anglican identity onto a Catholic parish. And which is largely inevitable. And, secondly, the Ordinariate, as with the Pastoral Provision, being a novelty, this was early interpreted to include the “cura animarum” (ministering the Sacraments) even though there is no express provision for this in either Anglicanorum Coetibus or the Complementary Norms.
This means that a married Anglican minister (a layman according to Canon Law and long held Catholic teaching) and who 'yesterday' was ministering in an Anglican (protestant) parish and with his Anglican Ordination oath to uphold the 39 Articles of Anglicanism (not revoked) and with virtually nil training and now an Ordinariate(Anglican) priest is ministering an Anglican liturgy and is also (allegedly) ministering the Sacraments of the Catholic Church. This must be both illicit, and a threat to the purity and integrity of the Sacraments of the Catholic Church, and a threat to the very identity of the Church. Even Ordinariate Ordinands training is primarily in Anglican patrimony.
And the bigger picture is that these Ordinariate parishes (which in a number of cases have been formally given over to the Ordinariate) are also within the Ordinariate infrastucture (diocese.) Consider, for example, the cross over point between a Catholic Deanery and an Ordinarite Deanery. And the even bigger picture is as to how this all relates to the warning in the Secret of La Salette as to the Faith being abolished “little by little”...(Secret 11)

To what extent is the Ordinariate a phenomenon intent on being Anglican?

In 2013 some members of the Ordinariate in England and Wales visited the CDF at the Vatican, one member stated the following (it is a reference to his use of the Ordinariate's Anglican Customary (Prayer book.) And also his use of the (Novus Ordo) Roman Office; an illicit use as an Anglican. He said:

"I have used the Roman Office since it came in those little loose leaf books. Now
I use the Customary; I never used it as an Anglican! As a Catholic I've become
more Anglican"1

Mgr Lopes (at that time of the CDF but now heading the Ordinariate in the USA and in Canada) commenting in reply:

"Lets use that line. As a Catholic I've become more Anglican! "What a marvellous
thing! What a marvellous way to name the insight and the truth of what Pope
Benedict has done, because this has never happened before, this is the incorporation
into Catholic worship of a liturgical development of the Roman Rite."2

This shows an Anglican focus, intention, and determination. And if, as required by Anglicanorum Coetibus III, it is Anglican liturgy “...proper to the Anglican tradition” then it is based on the 39 Articles and drawn from the Book of Common prayer, which is the liturgical outworking of the Articles. It is not a development of the Roman rite, and cannot be. It is Anglican liturgy.
But as concerns the Ordinariate, and their own Anglican liturgy “....proper to the Anglican tradition” there is a claim that the Church has an authority to change parts of it, to adapt it, and to mix and match it. But there is no such authority to do so. This because the Anglican community, according to long held (and current) Catholic teaching, is not Apostolic. And it is Protestant (in protest against the Catholic Church) and so there has never been authority (presiding interactive governing) over it. And it has certainly never been headed by any Pope, far from it.
There is also the matter as to how much alteration could take place since this would exclude it from being “proper” to the Anglican tradition. And the intent carried with the Ordinariate is Anglican intent. The Ordinariate has an Anglican (protestant) “animus” identity and, therefore, direction.
But even if there was such a thing as a legitimate “mixing and matching” (which there is not) it would mean, simultaneously, a protestantizing of Catholic liturgy. And all under Ordinariate (Anglican) ministers. All of this part of the focus of concern over the impending “common rite mass.” And all of this is happening at the same time as our beautiful Catholic liturgies and devotions have been so undermined since Vatican II.
And two things should be kept in mind. Firstly, the Anglican community terms itself Anglo- Catholic not because it is English Roman Catholic, but because it believes that it itself is the Catholic church (reformed.) And that is the direction it will seek for itself and those associated with it. The Ordinariate is Anglican. And there can be no such thing as a Catholic organization from the Anglican tradition because the Anglican community was founded at the time of the reformation, and is protestant. And, secondly, that certainly our brave recusant martyrs, and all recusant Catholics who suffered three hundred years of often very severe persecution in Britain for their Catholic Faith did not think that Anglican liturgy was a development of the Roman rite! Far from it.

And these are very difficult times for Catholic parishes, being aligned, by way of a Novelty, with a protestant structure, its potential and its template.

1. Ronald Crane in : Important but small in The Portal. Ordinariate Portal Magazine, Advent Supplement 2013 in www.portal mag.co.uk

2.Mgr Lopes ibid

Please read on.

There are five separate but overlapping ways in which the Ordinariate is infiltrating into Catholic
parishes. It is also at an interaction stage with Catholic priests (drawing priests into the saying of
Anglican liturgies.)

The five ways it is inflitraing into Catholic parishes are as follows:

There is the Ordinariate priest or deacon and his Ordinariate group who are using a Catholic parish
as a host and/or as its base. Second is where the Ordinariate priest and his Ordinariate
parishioners/group have their own premises/which was not previously a Catholic church (rare.)
Third is where the Ordinariate priest, with his Ordinariate group in tow, is taking over as parish
priest(parochial administrator) of an existing Catholic parish. Four is where an Ordinariate priest is
appointed directly as a parish priest(parochial administrator.) The appointments are made by the
Catholic Bishop (and, in effect, by the Ordinary.) For both three and four this might be accompanied
by the Catholic parish being formally given over to the Ordinariate and which then becomes an
“Ordinariate “ parish. Five is where there is no Ordinariate priest or deacon and the Ordinariate
group exists within a Catholic parish, but which has a visiting priest.

See concerns about the Ordinariate (in context in the Questions and Answers on the Home Page.)
Specifically as concerning the Ordinariate, these begin at Question, 56.)

The topics include:

A comparison between the training and beliefs of a Catholic priest and an Ordinariate priest.

Infiltrations into the Church at parish level, including a case study example: The church of the Immaculate Conception (Bladenburg, Washington) now also called (by the Ordinariate) St Luke's at Immaculate Conception or St Luke's church.

A focus on the Ordinariate's powers, structures and potential.

An ecumenical re-write of history (the definition of "Anglican Patrimony".)

Please read all in context (specifically the Ordinariate begins at Q.56)

see also:

There is a direct correlation between the warning in The Secret of La Salette and what is happening in the Church NOW.
The Ordinariate (in relation to which a significant amount of research was carried out, and which relates to both Secrets of La Salette) forms a significant part of a later chapter in Genesis III: XV The Finale:

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