4: THE PROBLEM OF INVALID ORDINATIONS
ARE THE PRIESTS AND BISHOPS TRULY ORDAINED?
Chapter 4
The Problem of Invalid Ordinations
Are the Priests and Bishops Truly Ordained?
The integrity of the Catholic Church hinges upon the validity of its sacraments, with Holy Orders being paramount among them. The sacrament of Holy Orders ensures that priests and bishops are divinely consecrated to act in the person of Christ, administer sacraments, and guide the faithful. However, the reforms introduced by the Second Vatican Council (Vatican II) have sparked intense debate regarding the validity of ordinations performed under the Novus Ordo rites. This chapter delves into the critical issue of whether the changes to the rites of ordination and episcopal consecration post-Vatican II have compromised the validity of many priests and bishops, thereby undermining the sacraments and the Church’s authoritative structure.
We will explore the indispensable role of valid ordination, review pre-Vatican II teachings, analyze the historical origins of the ordination prayer, assess the changes made post-Vatican II, and examine the implications of these changes.
The Indispensable Role of Valid Ordination in Sacramental Integrity
Valid ordination is the cornerstone of the Catholic Church's sacramental life. It ensures the unbroken transmission of divine grace from Christ through the apostles to the present-day clergy. The Church has always taught that for a sacrament to be valid, it must have the correct form, matter, and intention:
Form: The essential words prescribed by the Church for the sacrament—the specific formula that conveys the sacramental grace.
Matter: The physical element or action involved, such as the laying on of hands in ordination.
Intention: The minister's intention to do what the Church does, meaning they intend to perform the sacrament according to the Church's understanding.
These elements are crucial because the sacraments are considered channels of divine grace, instituted by Christ Himself. If any is lacking, the sacrament would be invalid.
St. Thomas Aquinas emphasized:
"The sacraments are signs that effect what they signify. Therefore, if the sacramental signs are changed, the sacrament may become invalid."
(Summa Theologica, III, Q. 60, Art. 7)
Pre-Vatican II Teachings on Ordination
Pope Pius XII, in his Apostolic Constitution Sacramentum Ordinis (1947), infallibly declared:
"We, by Our Apostolic Authority... decree and provide: that the matter and form in the conferral of each Order are those which have been specified above, and the Church has no power whatsoever to change them."
This pronouncement underscores the immutable nature of the essential elements of ordination. The Church is bound by divine law to preserve the sacraments as instituted by Christ.
St. Thomas Aquinas taught:
"If any of the essentials of a sacrament are omitted, the sacrament is invalid."
(Summa Theologica, III, Q. 60, Art. 8)
The Council of Trent (1545–1563), in response to the Protestant Reformation, solemnly affirmed:
"If anyone says that the received and approved rites of the Catholic Church... may be changed by any pastor of the churches into other new ones, let him be anathema."
(Session VII, Canon 13)
St. Robert Bellarmine, a Doctor of the Church, emphasized:
"The sacraments are the instruments of Christ, who works through them to confer grace. Therefore, the Church must preserve them as they were instituted, without alteration."
These authoritative teachings collectively affirm that the Church cannot alter the essential form and matter of the sacraments without jeopardizing their validity.
Historical Origins of the Ordination Prayer
Early Origins
The ordination rites of the Catholic Church have ancient roots, tracing back to the earliest centuries of Christianity. The essential form and matter of the sacrament of Holy Orders were established based on apostolic tradition and have been carefully preserved to ensure continuity with the practices of the early Church.
Apostolic Tradition
St. Hippolytus of Rome (c. 170–235 AD) provided one of the earliest descriptions of ordination rites in his work Apostolic Tradition. The rites emphasized the laying on of hands and prayers that conferred the Holy Spirit and the authority to perform sacred duties. The core elements included:
Invocation of the Holy Spirit.
Conferral of sacerdotal power, particularly the authority to offer the Eucharistic sacrifice.
Development Through the Middle Ages
Over the centuries, the Church refined the ordination rites, but the essential elements remained unchanged.
The Pontificale Romanum
Pope Gregory I (c. 540–604 AD), also known as Gregory the Great, contributed to the standardization of liturgical practices, including ordination rites.
By the Middle Ages, the Pontificale Romanum became the official liturgical book containing the rites for ordinations and other episcopal functions.
Preservation of Essential Form
The essential form of the ordination prayer consistently included explicit references to:
The power to offer sacrifice.
The authority to forgive sins.
The role of the priest in celebrating Mass for the living and the dead.
These elements were considered vital for conveying the unique sacramental character of the priesthood.
The Council of Florence (1439)
The Council of Florence affirmed the importance of maintaining the traditional forms of the sacraments. Specifically, the Decree for the Armenians provided explicit formulations for the essential forms of the sacraments, including Holy Orders.
The Decree states regarding Holy Orders:
"The sixth sacrament is Holy Orders, whose matter is the handing over to the candidate of the instruments pertaining to the order being conferred. Thus, the priesthood is conferred by handing over to the candidate a chalice with wine and a paten with bread; the diaconate by handing over the book of the Gospels; the subdiaconate by handing over an empty chalice with an empty paten placed upon it. The form consists in the words by which the conferring bishop pronounces over the candidate the appropriate formula for each order, expressing the power conferred and the grace of the Holy Spirit."
(Council of Florence, Decree for the Armenians, 1439)
This explicit definition underscores the importance of both the matter (the handing over of specific instruments) and the form (the precise words used by the bishop) in the valid conferral of Holy Orders. It highlights the Church's commitment to preserving the essential elements of the sacraments as they were traditionally understood.
The Council of Trent (1545–1563)
The Council of Trent, convened in response to the challenges posed by the Protestant Reformation, aimed to clarify Catholic doctrine and reinforce the necessity of preserving traditional rites and teachings, especially concerning the sacraments.
Emphasis on Preserving Traditional Rites
Canon 13 on the Sacraments in General:
"If anyone says that the received and approved rites of the Catholic Church customarily used in the solemn administration of the sacraments may be despised, or without sin be omitted at pleasure by the ministers, or be changed into other new ones by any pastor of the churches, let him be anathema."
(Council of Trent, Session VII, March 3, 1547, Canon 13)
This canon explicitly states that no pastor or ecclesiastical authority has the right to change the approved rites of the Church's sacraments into new ones. It underscores the importance of preserving the traditional rites as integral to the valid administration of the sacraments.
Addressing Challenges Posed by the Protestant Reformation
Canon 1 on the Sacrament of Order:
"If anyone says that there is not in the New Testament a visible and external priesthood, or that there is no power of consecrating and offering the true Body and Blood of the Lord, and of forgiving and retaining sins, but only the bare office of preaching the Gospel, and those who do not preach are not priests at all, let him be anathema."
(Council of Trent, Session XXIII, July 15, 1563, Canon 1)
This canon reaffirms the Church's teaching on the priesthood's sacrificial role, directly addressing Protestant claims that rejected the sacrificial nature of the Mass and the ordained priesthood.
Canon 4 on the Sacrament of Order:
"If anyone says that by sacred ordination the Holy Spirit is not given, and that vainly therefore do the bishops say, 'Receive the Holy Spirit'; or that a character is not imprinted by ordination; or that he who has once been a priest can again become a layman, let him be anathema."
(Council of Trent, Session XXIII, July 15, 1563, Canon 4)
This canon emphasizes the indelible character imparted by ordination and the unchangeable nature of the sacrament, countering Protestant assertions that denied these doctrines.
Emphasizing the Immutability of Sacramental Substance
Canon 9 on the Sacrament of Order:
"If anyone says that the rite of the Roman Church, according to which a part of the Order is conferred, is opposed to the word of God, and on that account is to be abrogated, let him be anathema."
(Council of Trent, Session XXIII, July 15, 1563, Canon 9)
This canon defends the Roman Church's ordination rites, declaring that they are not contrary to God's word and must not be abolished or altered.
Decree on the Most Holy Sacrament of the Eucharist:
"For since Christ our Redeemer declared that which He offered under the species of bread to be truly His own body, therefore has it ever been a firm belief in the Church of God... that, by the consecration of the bread and wine, a conversion is made of the whole substance of the bread into the substance of the Body of Christ our Lord..."
(Council of Trent, Session XIII, October 11, 1551, Chapter IV)
This decree underscores the Church's teaching on the Eucharist's unchangeable nature, emphasizing the necessity of correct form and matter for the sacrament to be valid, as instituted by Christ.
The Roman Pontifical of 1595
Promulgation by Pope Clement VIII
In 1595–1596, Pope Clement VIII promulgated a revised edition of the Pontificale Romanum, which standardized the rites for sacraments administered by bishops, including Holy Orders.
Historical Reference:
Catholic Encyclopedia:
"The Roman Pontifical (Pontificale Romanum) was issued in a revised form by Pope Clement VIII in 1595–1596. This edition became obligatory throughout the Latin Church and remained practically unchanged until the reforms of the Second Vatican Council."
(Catholic Encyclopedia, "Pontifical")
This reference confirms that Pope Clement VIII officially promulgated the revised Pontificale Romanum, making it the authoritative liturgical book for episcopal ceremonies, including ordinations.
Preservation of the Essential Form
The ordination rites in the Pontificale Romanum of 1595 maintained the essential form that had been handed down through centuries, preserving the traditional prayers and ceremonies associated with Holy Orders.
Quotation from Liturgical Text:
Adrian Fortescue, in The Ceremonies of the Roman Rite Described, states:
"The Pontificale Romanum promulgated by Clement VIII was adopted universally throughout the Latin Church. Its usage was mandated, and it served as the standard for episcopal ceremonies, including ordinations, for over four centuries."
(The Ceremonies of the Roman Rite Described, Fortescue and O'Connell)
This quotation affirms that the Pontificale Romanum of 1595 was not only widely accepted but was also the authoritative guide for ordinations in the Latin Rite.
Papal Endorsements and Liturgical Scholarship
Pope Leo XIII, in Apostolicae Curae (1896), emphasized the importance of the traditional ordination rites:
"From them has been deliberately removed whatever sets forth the dignity and functions of the priesthood in the Catholic rite."
He highlighted the danger of altering essential elements, which could invalidate the sacrament.
Liturgical scholars have also noted the significance of preserving the essential forms of the sacraments. For instance, Archdale A. King, a renowned liturgist, contributed extensively to the understanding of the Church's liturgical heritage.
In his work "The Liturgies of the Primatial Sees" (1957), King discusses the continuity and preservation of essential liturgical forms across different rites within the Church.
He emphasizes that the ordination rites have been carefully maintained to ensure the validity and apostolic continuity of the sacrament.
Quotation from Archdale A. King:
"The sacred rites, particularly those concerning the conferral of Holy Orders, have been preserved with remarkable fidelity throughout the centuries. This unbroken tradition safeguards the Church's apostolic succession and the efficacy of her sacraments."
(The Liturgies of the Primatial Sees, 1957)
This supports the point that the essential form of the ordination prayer remained substantially the same, ensuring the validity and apostolic continuity of the sacrament.
Universal Standard for the Latin Rite
The edition became the standard for the Latin Rite and was used universally by the Church until the changes made after Vatican II in 1968.
Pope Pius XII, in Sacramentum Ordinis (1947), definitively declared the matter and form of Holy Orders, reaffirming the traditional ordination prayer as essential and unchangeable.
Preserving the Sacramental Rites through History.
The above his quotes reinforces the point that the Church sought to define clearly the essential matter and form of the sacraments to ensure their proper administration and validity. This emphasis on preserving traditional formulations reflects the Church's dedication to maintaining the integrity of sacramental rites throughout history.
Consistency Up to 1968
From the promulgation of the Pontificale Romanum in 1595 until 1968, the ordination prayer remained intact.
Uniformity: The same essential words were used worldwide in the Latin Rite, ensuring consistency in the sacrament's administration.
Uninterrupted Tradition: The Church maintained the ordination prayer's integrity for over 370 years, reflecting a commitment to preserving apostolic tradition.
No Substantial Changes: While minor adaptations and translations occurred, the essential form—the words conferring the power to offer sacrifice—was left untouched.
Rev. Anthony Cekada observed:
"The traditional ordination rite, preserved intact for centuries, guaranteed the validity of Holy Orders by faithfully adhering to the form instituted by Christ and handed down by the apostles."
(The Problems with the New Mass, 2002)
Bishop Donald Sanborn noted:
"The consistent use of the traditional ordination prayer up to 1968 reflects the Church's understanding that she cannot alter what has been divinely instituted without jeopardizing the sacrament's validity."
("The New Ordination Rite")
Changes in the Rites of Ordination Post-Vatican II
In 1968, as part of the liturgical reforms following Vatican II, Pope Paul VI promulgated a new rite of ordination. This revised rite introduced substantial changes to the words (form) used during the ordination ceremony, raising concerns about its adherence to traditional sacramental theology.
The Traditional Ordination Rite (Pre-1968)
Essential Form in Latin
"Accipe potestatem offerre sacrificium Deo, missasque celebrare tam pro vivis quam pro defunctis, in nomine Domini."
Translation in English
"Receive the power to offer sacrifice to God, and to celebrate Masses both for the living and the dead, in the name of the Lord."
This form explicitly confers upon the ordinand the power to offer the Eucharistic sacrifice—the central act of Catholic worship and a defining aspect of the priesthood.
The Revised Ordination Rite (Post-1968)
Essential Form in Latin
"Da, quaesumus, Pater omnipotens, in hos famulos tuos presbyterii dignitatem; innova in eis Spiritum sanctitatis."
Translation in English
"Grant, we pray, Almighty Father, to these your servants the dignity of the priesthood; renew in them the Spirit of holiness."
Critical Omissions and Alterations
The revised rite omits key elements:
Explicit Reference to Sacrifice: The new form does not mention "the power to offer sacrifice to God."
Role in Celebrating Masses: Omits "to celebrate Masses both for the living and the dead."
Rev. Anthony Cekada observed:
"By systematically removing prayers and ceremonies that expressed the sacramental power of the priesthood, the new rite fails to manifest the Church's intention, thereby rendering it invalid."
(Absolutely Null and Utterly Void, 2006)
Implications
Altered Form: The essential words conferring the unique power of the priesthood are missing.
Obscured Intention: The lack of explicit sacrificial language raises serious doubts about the minister's intention and the Church's intention in the ordination.
Logical Analysis
How Changes Affect Sacramental Validity
To understand the gravity of these changes, let's examine step by step how they affect the sacrament's validity.
1. The Necessity of Proper Form
In Catholic theology, the form of a sacrament—the essential words—is crucial for its validity.
St. Thomas Aquinas explained:
"In the sacraments, words are as instruments. Therefore, if the words are changed in such a way that the essential sense is destroyed, the sacrament is invalid."
(Summa Theologica, III, Q. 60, Art. 8)
Application: The omission of the phrase "Receive the power to offer sacrifice to God" alters the essential sense of the ordination.
Conclusion: Without the proper form, the sacrament cannot confer the intended grace.
2. The Importance of Intention
The minister must intend to do what the Church does for a sacrament to be valid.
Pope Leo XIII, in Apostolicae Curae (1896), declared Anglican orders invalid partly due to defective intention manifested by changes in the rite:
"The native character... of the ordination rite was altered to such an extent as to invalidate the sacrament."
Application: The removal of sacrificial language obscures the Church's intention to ordain a priest who can offer the Eucharistic sacrifice.
Conclusion: An obscured or defective intention undermines the sacrament's validity.
3. The Indelible Character of Ordination
Ordination imparts an indelible spiritual character, configuring the priest to Christ.
St. John Vianney stated:
"The priest continues the work of redemption on earth... If we really understood the priest on earth, we would die not of fright but of love."
Application: An invalid ordination fails to imprint this character, rendering the individual incapable of performing priestly functions.
Conclusion: Without valid ordination, the individual does not possess the necessary character to act in persona Christi.
4. Inviolability of Infallible Teachings
The Church's infallible teachings on the sacraments are immutable.
Council of Florence (1439):
"All these sacraments are composed of three elements: namely, things as matter, words as form, and the person of the minister conferring the sacrament with the intention of doing what the Church does."
(Session 8)
Application: Altering the essential form violates this principle.
Conclusion: Such alterations jeopardize the sacrament's validity.
Historical Precedent:
The Case of Anglican Orders
The situation parallels the Anglican ordination crisis addressed by Pope Leo XIII in Apostolicae Curae:
Similar Omissions: The Anglican rite omitted references to the sacrificial priesthood.
Declared Invalid: The Church deemed Anglican orders "absolutely null and utterly void."
Pope Leo XIII explained:
"For, to put aside other reasons which show this rite to be insufficient, let this one argument suffice for all: from them has been deliberately removed whatever sets forth the dignity and functions of the priesthood in the Catholic rite."
Application: The post-Vatican II rite similarly removes essential elements.
Conclusion: Following the same logic, such ordinations would be invalid.
Implications for the Priesthood and Sacraments
If the ordinations are invalid, the consequences are severe:
Invalid Masses: Without validly ordained priests, the Eucharist is not validly consecrated, depriving the faithful of Christ's Real Presence.
Ineffective Sacraments: Other sacraments requiring a priest (e.g., Confession, Anointing of the Sick) would be invalid, impacting the faithful's access to grace.
Break in Apostolic Succession: Invalidly ordained bishops cannot validly consecrate new bishops or ordain priests, disrupting the unbroken line back to the apostles.
Rev. Nicolás E. Despósito noted:
"The alteration of the sacramental form in the new rite deviates from the Church's infallible teachings, leading to serious doubts about the validity of Holy Orders conferred since its implementation."
("On the Validity of the New Rite of Ordination")
Personal Stories of Clergy Confronting the Crisis
Rev. Damien Dutertre's Journey
Rev. Damien Dutertre, initially ordained in the post-Vatican II rite, shares his experience:
"As I studied the traditional teachings of the Church, I became increasingly troubled by the discrepancies in the new ordination rite. The thought that my priesthood might be invalid was a heavy burden. After much prayer and consultation, I underwent conditional re-ordination according to the traditional rite to ensure the validity of my ministry."
Rev. Michael DeSaye's Testimony
Rev. Michael DeSaye faced a similar crisis:
"Discovering that the essential elements of my ordination might be defective shook me to the core. I could not, in good conscience, continue administering sacraments without certainty of their validity. Embracing the traditional rite brought me peace and restored my confidence in fulfilling my priestly duties."
These personal accounts highlight the deep spiritual and emotional turmoil faced by clergy confronting the possibility of invalid ordinations.
Addressing Potential Objections
1. The Pope's Authority to Change Rites
Counterargument: The pope has the authority to revise sacramental rites.
Response
Limits of Papal Authority: The pope cannot change the substance of the sacraments, only disciplinary practices.
Council of Trent's Decree: Asserts that even the highest Church authority cannot alter essential sacramental forms without violating divine law.
St. Robert Bellarmine clarified:
"The pope, as the guardian of the sacraments, cannot change their substance, which is of divine institution."
2. Universality of Acceptance Indicates Validity
Counterargument: The widespread acceptance of the new rites by the global Church indicates their validity.
Response
Truth Over Majority: Doctrine is not determined by majority acceptance but by adherence to apostolic tradition and infallible teachings.
Historical Precedent: Throughout history, there have been times when the majority erred, and a faithful remnant preserved true doctrine.
St. Athanasius, during the Arian crisis, stood firm when much of the Church had fallen into heresy:
"Even if Catholics faithful to Tradition are reduced to a handful, they are the true Church of Jesus Christ."
3. Development vs. Alteration of Doctrine
Counterargument: The changes are a legitimate development of liturgical expression.
Response
Development Must Preserve Essence: Legitimate development deepens understanding without changing the substance.
Cardinal John Henry Newman in his Essay on the Development of Christian Doctrine stated that true development maintains the original doctrine's identity.
Cardinal John Henry Newman, emphasized that true development maintains the original doctrine's identity:
"A true development, then, may be described as one which is conservative of the course of antecedent developments... It is a corruption if it be not in essential unity with its original."
"In Christianity, time is necessary for the full comprehension and perfection of great ideas... To live is to change, and to be perfect is to have changed often."
(An Essay on the Development of Christian Doctrine, Introduction, Section 1)
Newman argues that authentic development must preserve the core essence of the original teaching, even as it unfolds and adapts over time. Any alteration that changes the fundamental nature of the doctrine is considered a corruption rather than a true development.
Pope St. Pius X cautioned:
"Far, far from our priests be the love of novelty!"
(Pascendi Dominici Gregis, 1907)
Clarifying the Implications
The potential invalidity of ordinations is not a minor issue—it strikes at the heart of the Church's sacramental life.
Global Impact: Considering the number of priests ordained since 1968, the ramifications would affect millions of Catholics worldwide.
Sacramental Efficacy: The faithful would have been deprived of valid sacraments for decades, impacting their spiritual nourishment and salvation.
Apostolic Continuity: A break in apostolic succession undermines the Church's claim to be the true Church founded by Christ.
Bishop Donald Sanborn expressed:
"The gravity of this situation cannot be overstated. If the new rites are invalid, then the faithful have been deprived of the means of grace instituted by Christ Himself."
("The New Ordination Rite")
Conclusion
Takeaway
The traditional ordination prayer, with its origins tracing back to the early Church and preserved intact up to 1968, is essential for the validity of Holy Orders. The alterations made to the rites of ordination and episcopal consecration after Vatican II raise serious questions about their validity. Given the importance of proper form, matter, and intention—grounded in infallible Church teachings—the omissions in the new rites cannot be dismissed. If these ordinations are indeed invalid, the implications for the priesthood, sacraments, and the faithful are profound and far-reaching.
Final Reflection
The sacraments are divine gifts, instituted by Christ for the salvation of souls. Preserving their integrity is not merely a matter of preference but a solemn duty entrusted to the Church. In times of uncertainty, we must cling to the unchanging truths of the faith.
St. Paul exhorts:
"Therefore, brethren, stand fast; and hold the traditions which you have learned, whether by word or by our epistle."
(2 Thessalonians 2:15)
Summary of Key Concepts
Historical Continuity: The ordination prayer, preserved from the early Church until 1968, ensured the validity of Holy Orders.
Immutable Sacramental Forms: The essential elements of sacraments are divinely instituted and cannot be changed.
Alterations Affect Validity: Changes to the ordination rite's form and omission of sacrificial language undermine validity.
Authority Has Limits: No ecclesiastical authority, including the pope, can alter what Christ instituted.
Return to Tradition: Upholding traditional rites ensures continuity with apostolic faith and sacramental certainty.
Transition to Next Chapter
The potential invalidity of ordinations is a critical aspect of the broader crisis facing the Church in the post-Vatican II era. In the next chapters, we will delve into the changes in other sacraments, liturgical practices and doctrinal teachings, assessing their conformity with the Church's perennial Magisterium and exploring their impact on the faith life of Catholics worldwide.
Final Exhortation
In light of the profound implications these changes have on the faith and salvation of the faithful, it is imperative to take decisive action. By adhering to traditional teachings, seeking valid sacraments, and fostering a deep spiritual life rooted in authentic Catholic practice, we can ensure the preservation of the true faith and the salvation of souls.
As Our Lord promised:
"And behold, I am with you all days, even to the consummation of the world."
Matthew 28:20
Let us trust in His guidance and remain steadfast in the truth He has revealed through His Church.
