Are REC Orders Valid?

1 November 2006
The Feast of All Saints

'I really don't understand why this concordant was rushed through with a Protestant denomination that has rejected every essential part of Intention for the sacrament of Holy Orders. No one in the APA has ever taken the time to tell me how Holy Orders can be valid with a rejection of everything that allows the Intention to be present. This is not at all like the 16th Century C of E with its Preface to the Ordinal; in the REC even "the minimal intention of doing what the Church does" is not present, and cannot be present. I see some APA names on the list, and I am throwing this friendly challenge at your feet. Convince me.'

Dear Father:

Omnes Sancti et Sanctae Dei, intercedite pro nobis.

With trepidation I, as a priest of the Anglican Province of America, take up your daunting challenge. I am not an expert sacramentologist, nor am I a particularly qualified spokesman for the position of the APA: but I am a committed Anglican Catholic, a priest of the Society of the Holy Cross, who believes in the Seven Sacraments, the Real Objective Presence, the Eucharistic Sacrifice and the Catholic Sacramental Priesthood, and who also believes that the episcopal orders of the Reformed Episcopal Church are valid. To take one precedent from our Anglo-Catholic side of things, the saintly Bishop of Lincoln, Edward King, held, as I do, that the sacramental orders of the REC are 'valid but irregular.' The following reflection was written some time ago precisely in order to address the concerns which you have raised. You may find my line of thinking thoroughly unconvincing, but I have tried very diligently to apply only the most orthodox standards of Catholic sacramental theology to this controverted question. In the following words I assert that indeed the necessary minimal intention of 'doing what the Church does' is in fact what is exactly present in the REC transmission of Holy Orders. Please bear with me.

The episcopate of the Reformed Episcopal Church depends for its sacramental validity upon those same five components which are necessary for any valid consecration and ordination: proper minister, matter, form, subject, and intention. The necessary intention for a valid ordination is, simply, 'generally to do what the Church does.' This is not to intend what the Church intends, but to do what the Church does, i.e., ordain. This general intention suffices, even if the minister and the subject hold to an heretical doctrine of the sacrament being conferred. So long as one intends seriously to perform and receive the rite of ordination, that is, seriously to perform the Christian rite however understood, the intention is valid for the administration of the sacrament. So long as one merely intends to do what Our Lord Jesus Christ or the true Church do in Ordination (even in opposition to the Catholic Church's doctrine), such an ordination is valid, even if heretical views are maintained on ordination itself. Heretical views on the sacrament of order do not invalidate ordination, just as heretical views on baptism do not invalidate baptism (see the decision of the Roman Holy Office on Oceanic Methodist Baptisms 1872). This position is precisely the position Saint Augustine of Hippo took against the Donatist schism, and it has been the general and authoritative teaching of the Western Church since the fourth century. Saint Thomas Aquinas echoes this teaching in the Summa Theologica, Supplement, Question 38, Second Article. Cardinal Robert Bellarmine defends this very point in his On the Sacraments In Gen. I.21. Those who dissent from the Catholic Church can validly baptise and ordain, even if they hold doctrines on the very sacraments themselves at odds with the Church, as long as the Church's basic rule on baptism and order is preserved.

For the purposes of this discussion, I shall leave aside the debate on the orthodoxy or heterodoxy of the Declaration of Principles of the REC. It may suffice to say that its teachings regarding the Real Objective Presence, the Eucharistic Sacrifice and the Christian sacerdotium are not in accord with the received Tradition of the ancient and undivided Catholic Church. Its orthodoxy or otherwise, however, does not affect the substance of the argument I here present - for this reason. It is the rite that matters, not the internal belief or error of the celebrant. Sacramental intention, for Anglicans at least, is usually understood as external or exterior intention, which is manifested ritually, in the liturgical rite used for the administration of the sacrament. Internal intention or personal intention are not usually brought into the discussion because it is impossible to determine in any given case what the personal or interior intention of the minister of a sacrament is. If the sacraments depend on the personal orthodoxy or right belief or interior disposition of the minister, no sacrament could ever be held to have a moral certainty of validity, as one could never determine such a needful state in the mind or heart of the bishop or priest in question. Sacraments are by nature ecclesial, ecclesiastical, and this is particularly the case with ordination. Sacraments belong to the Holy Catholic Church, and as such to a particular local Church specifically. What matters is the Church's intention. The necessary intention of the Church, and of the minister who functions publicly as the agent, officer and representative of the Church, is put forward in the Church's official rite, the matter and form, used for the conferral of the sacrament. On the basis of these principles, the episcopate of the Reformed Episcopal Church is valid from 1873 forward. As long as the proper matter and form of ordination remain, prayer with the laying-on-of-hands for the conferral of the particular order, with the intention to ordain a baptised man as a bishop, priest, or deacon, changes to the rite of ordination do not and cannot void the sacrament on the basis of defective intention. Otherwise, Pope Leo XIII and Apostolicae Curae (1896) are right and all Anglican Orders were invalidated by the changes Archbishop Cranmer made to the Pontificale Romanum in the construction of the 1550 Anglican Ordinal.

Let us look at the original reformed Ordinal used for the consecration of Reformed Episcopal bishops from the 1870's -

It is, in fact, a very slightly altered version of the 1662 English Ordinal. It is virtually identical to the 1789 American version. It clearly identifies the Order of Bishop as that being conferred. It includes the traditional collect for the Eucharist of episcopal consecration. The traditional lessons clearly refer to the episcopate, Acts 20.17ff and S. John 21.15ff or S. Matthew 28.18ff. The Litany invokes the grace of God upon the consecrand for the Office of Bishop, 'our Brother.' The collect at the end of the Litany prays for the one 'called to the Work and Ministry of a Bishop.' The vows unambiguously charge the candidate with episcopal authority and oversight. The Veni Creator Spiritus is sung over the consecrand, invoking the Holy Ghost upon him. The Prayer of Ordination before the imposition of hands is the 1662 English version, replete with its prayer for grace for the candidate. The imposition of hands is accompanied by the formula: 'Take thou Authority to execute the Office and Work of a Bishop in the Church of God now committed unto thee...' This change is the only major alteration in the Consecration Service and is modelled on the alternative formula for the ordination of priests in the American Ordinal. The final prayers are exactly the same as those found in the Anglican Ordinal.

What does this all mean?

1. Proper matter: imposition of hands is the matter of the Reformed Episcopal Ordinal.

2. Proper form: prayer for the grace of the episcopate is found throughout the Ordinal and suffices for validity; the formula at the imposition of hands fixes the intention of the rite as the transmission of the authority and office of the episcopate.

3. Proper minister: undoubted bishops in the Anglican line of succession, beginning with Bishop George David Cummins of Kentucky, have always presided at consecrations in this rite. One bishop in apostolic succession is required for validity, three for regularity.

4. Proper subject: the original REC bishops were episcopally-ordained priests; however, per saltum ('by a leap') consecrations are valid. Even if the candidate were not himself a priest, he would still receive the character of the episcopate with this rite. Per saltum consecrations are valid but irregular, and were actually administered by the Church of England to titular Scottish bishops in 1610. The Lambeth Conference of 1908 recommended per saltum consecration as the way by which to introduce episcopacy into non-episcopal bodies.

5. Proper intention: the intention of the Ordinal in question is to consecrate a Bishop in the Church of God. That is all that is necessary.

The original presence of Bishop G. Cummins alone as sole consecrator does not affect validity; the hierarchies of both the Polish National Catholic Church and the entire Old Catholic Union of Utrecht originated from solus consecrations and are regarded as valid by Rome. The presence of and imposition of hands by non-episcopally ordained ministers or episcopally-ordained priests in the consecration of REC bishops also do not affect validity, as long as the consecrator himself is in valid episcopal orders. Bishop Cummins' public statements at and before the consecration of Bishop Cheney, by which he personally asserted a 'low' view of the episcopate, a bene esse view, do not render his sacramental acts invalid. By following the Ordinal described above, he clearly intended to confer the episcopate of the Church of God, and that is all that is necessary.

As Dr John Wordsworth writes: 'The "Sacrament of Order" requires laying-on-of-hands, with prayer suitable to the office conferred, and with a general intention of making a man what the Church intends as a Bishop, Priest or Deacon. We hold that such an Ordination conferred by a Bishop, as sole or chief minister, who has been himself so ordained, even if he is a heretic, is valid and cannot be reiterated without sacrilege.' A stricter requirement than this in the matter of intention would be contrary to the main theological tradition of Western Christendom and might involve difficulty concerning earlier ordinations in history. Such has been the formal position of the Church of England for the duration of her history.

In fine, it is my prudent judgement that neither the American Report of the House of Bishops 1888, the Lambeth Conference of 1888, nor Bishop Charles C. Grafton of Fon du Lac were fully and sufficiently informed on this subject. And that is exactly the prudent judgement of Bishop Frank Wilson of Eau Claire in his 1941 report affirming the validity of the Reformed Episcopal episcopate. I firmly believe Bishop Wilson, himself a faithful Anglican Catholic, was correct.

Let us avoid the nineteenth-century scholastic mistake of judging the validity of Orders on the primary basis of the orthodoxy of formularies, what Leo XIII called the 'native spirit' of a church. REC Orders are valid in spite of the heresy of the Declaration, just as our Orders are valid in spite of the heresies held by sixteenth and seventeenth century Anglicans. Were that not so, Apostolicae Curae would be right and we would all be laymen. We must be very careful not to take the very theological paradigm used by Rome to condemn Anglican Orders and then turn around and apply that same paradigm to other Churches whose theology we correctly find erroneous but who have preserved in its substance the Apostolic Ministry. By doing that we could hazard the same indictment of Pope Leo, who was admonished by the Archbishops of Canterbury and York in their 1897 Reply to Apostolicae Curae, Saepius Officio: 'Thus in overthrowing our orders, he overthrows all his own, and pronounces sentence on his own Church.' Let us pray for the unity of Christ's One Holy Catholic and Apostolic Church.

Thank you for your kind and gracious consideration.