Absolutely Null and Utterly Void - The 1968 Rite of Episcopal Consecration by Rev. Anthony Cekada

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Father Anthony Cekada examines the validity of the 1968 post-Vatican II Rite of Episcopal Consecration, arguing it is invalid due to substantial changes in the essential sacramental form. He explores theological principles, historical precedents, and the rite's wording, concluding that it fails to univocally signify the episcopal order and sacramental grace, undermining apostolic succession.

“Once there are no more valid priests they’ll permit the Latin Mass.” — Rev. Carl Pulvermacher OFMCap Former Editor, The Angelus

“Keep the shell, but empty it of its substance.” — V.I. Lenin

IN THE 1960’S* Catholics who were upset by the postVatican II liturgical changes had already begun to worry whether sacraments conferred with the reformed rites were valid. A defining moment in the United States came in 1967 when Patrick Henry Omlor published the first edition of his study, Questioning the Validity of Masses using the All-English Canon, a work that, even before the promulgation of the Novus Ordo in 1969, galvanized the then-tiny traditionalist resistance.

As the modernist “reformers” overhauled the other sacramental rites — Confirmation, Penance and Extreme Unction — traditionalists questioned the validity of these sacraments as well, and sought out priests who offered the traditional Mass and used the old rites.

Holy Orders was the one sacrament that traditionalists did not seem to worry about. Sure, there were no vocations. But since few laymen had ever even seen an ordination — still less knew what made an ordination valid — how or whether the liturgical changes affected the validity of Holy Orders was a topic that went unexamined

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Father Anthony Cekada examines the validity of the 1968 post-Vatican II Rite of Episcopal Consecration, arguing it is invalid due to substantial changes in the essential sacramental form. He explores theological principles, historical precedents, and the rite's wording, concluding that it fails to univocally signify the episcopal order and sacramental grace, undermining apostolic succession.

“Once there are no more valid priests they’ll permit the Latin Mass.” — Rev. Carl Pulvermacher OFMCap Former Editor, The Angelus

“Keep the shell, but empty it of its substance.” — V.I. Lenin

IN THE 1960’S* Catholics who were upset by the postVatican II liturgical changes had already begun to worry whether sacraments conferred with the reformed rites were valid. A defining moment in the United States came in 1967 when Patrick Henry Omlor published the first edition of his study, Questioning the Validity of Masses using the All-English Canon, a work that, even before the promulgation of the Novus Ordo in 1969, galvanized the then-tiny traditionalist resistance.

As the modernist “reformers” overhauled the other sacramental rites — Confirmation, Penance and Extreme Unction — traditionalists questioned the validity of these sacraments as well, and sought out priests who offered the traditional Mass and used the old rites.

Holy Orders was the one sacrament that traditionalists did not seem to worry about. Sure, there were no vocations. But since few laymen had ever even seen an ordination — still less knew what made an ordination valid — how or whether the liturgical changes affected the validity of Holy Orders was a topic that went unexamined

Father Anthony Cekada examines the validity of the 1968 post-Vatican II Rite of Episcopal Consecration, arguing it is invalid due to substantial changes in the essential sacramental form. He explores theological principles, historical precedents, and the rite's wording, concluding that it fails to univocally signify the episcopal order and sacramental grace, undermining apostolic succession.

“Once there are no more valid priests they’ll permit the Latin Mass.” — Rev. Carl Pulvermacher OFMCap Former Editor, The Angelus

“Keep the shell, but empty it of its substance.” — V.I. Lenin

IN THE 1960’S* Catholics who were upset by the postVatican II liturgical changes had already begun to worry whether sacraments conferred with the reformed rites were valid. A defining moment in the United States came in 1967 when Patrick Henry Omlor published the first edition of his study, Questioning the Validity of Masses using the All-English Canon, a work that, even before the promulgation of the Novus Ordo in 1969, galvanized the then-tiny traditionalist resistance.

As the modernist “reformers” overhauled the other sacramental rites — Confirmation, Penance and Extreme Unction — traditionalists questioned the validity of these sacraments as well, and sought out priests who offered the traditional Mass and used the old rites.

Holy Orders was the one sacrament that traditionalists did not seem to worry about. Sure, there were no vocations. But since few laymen had ever even seen an ordination — still less knew what made an ordination valid — how or whether the liturgical changes affected the validity of Holy Orders was a topic that went unexamined