Episcopus vagans explained

In Christianity, an episcopus vagans (plural episcopi vagantes; Latin for 'wandering bishops' or 'stray bishops') is a person consecrated, in a "clandestine or irregular way", as a bishop outside the structures and canon law of the established churches; a person regularly consecrated but later excommunicated, and not in communion with any generally recognized diocese; or a person who has in communion with them small groups that appear to exist solely for the bishop's sake.[1]

David V. Barrett, in the Encyclopedia of New Religious Movements, specifies that now Latin: episcopi vagantes are "those independent bishops who collect several different lines of transmission of apostolic succession, and who will happily (and sometimes for a fee) consecrate anyone who requests it".[2] Those described as wandering bishops often see the term as pejorative. The general term for "wandering" clerics, as were common in the Middle Ages, is clerici vagantes; the general term for those recognising no leader is acephali.

The Oxford Dictionary of the Christian Church mentions as the main lines of succession deriving from episcopi vagantes in the 20th century those founded by Arnold Mathew, Joseph René Vilatte and Leon Chechemian.[1]

History

According to Buchanan, "the real rise of the problem" happened in the 19th century, in the "wake of the Anglo-Catholic movement", "through mischievous activities of a tiny number of independently acting bishops". They exist worldwide, he writes, "mostly without congregations", and "many in different stages of delusion and fantasy, not least in the Episcopal titles they confer on themselves"; "the distinguishing mark" to "specifically identif[y]" an episcopus vagans is "the lack of a true see or the lack of a real church life to oversee".

Paul Halsall, on the Internet History Sourcebooks Project, did not list a single church edifice of independent bishops, in a 1996 - 1998 New York City building architecture survey of religious communities, which maintain bishops claiming apostolic succession and claim cathedral status but noted there "are now literally hundreds of these 'Latin: episcopi vagantes', of lesser or greater spiritual probity. They seem to have a tendency to call living room sanctuaries 'cathedrals';" those buildings were not perceived as cultural symbols and did not meet the survey criteria.[3] David V. Barrett wrote, in A Brief Guide to Secret Religions, that "one hallmark of such bishops is that they often collect as many lineages as they can to strengthen their Episcopal legitimacy - at least in their own eyes", and adds that their groups have more clergy than members.[4]

Barrett wrote that leaders "of some esoteric movements, are also priests or bishops in small non-mainstream Christian Churches"; he explains, this type of "independent or autocephalous" group has "little in common with the Church it developed from, the Old Catholic Church, and even less in common with the Roman Catholic Church" but still claims its authority from apostolic succession.

Buchanan writes that based the criteria of having "a true see" or having "a real church life to oversee", the bishops of most forms of the Continuing Anglican movement are not necessarily classified as vagantes, but "are always in danger of becoming such".

Theological issues

Catholic

A Roman or Eastern Catholic ordained to the episcopacy without a mandate from the Pope is automatically excommunicated and is thereby forbidden to celebrate the sacraments, according to Catholic canon law.[5] [6] Through the concept of "valid but illicit" ordinations however,[7] and the dogma of sacramental character,[8] though excommunicated and forbidden to celebrate sacraments within any church in communion with the Holy See, the person still holds a valid episcopacy though unrecognized at large.[9]

According to a theological view affirmed, for instance, by the International Bishops' Conference of the Old Catholic Church with regard to ordinations by Arnold Mathew, an episcopal ordination is for service within a specific Christian church, and an ordination ceremony that concerns only the individual himself does not make him truly a bishop.[10] The Holy See has not commented on the validity of this theory, but has declared with regard to ordinations of this kind carried out, for example, by Emmanuel Milingo toward Peter Paul Brennan and others, that the Roman Church "does not recognize and does not intend to recognize in the future those ordinations or any of the ordinations derived from them and therefore the canonical state of the alleged bishops remains that in which they were before the ordination conferred by Mr Milingo".[11]

Eastern Orthodox

Vlassios Pheidas, on an official Church of Greece site, uses the canonical language of the Eastern Orthodox tradition, to describe the conditions in ecclesial praxis when sacraments, including Holy Orders, are real, valid, and efficacious. He notes language is itself part of the ecclesiological problem.[12]

This applies to the validity and efficacy of the ordination of bishops and the other sacraments, not only of the Independent Catholic churches, but also of all other Christian churches, including the Roman Catholic Church, Oriental Orthodoxy and the Assyrian Church of the East. However, although strict adherence to law supersedes economy by their Cyprian understanding, some mainstream Eastern Orthodox bodies recognize Roman Catholic orders and don't conditionally ordain clergy as each autocephalous church determines the validity of another's ordination.[13] [14] The Ecumenical Patriarchate of Constantinople likewise teaches that through "extreme oikonomia [economy]", those who are baptized in the Oriental Orthodox, Roman Catholic, Lutheran, Old Catholic, Moravian, Anglican, Methodist, Reformed, Presbyterian, Church of the Brethren, Assemblies of God, or Baptist traditions can be received into the Eastern Orthodox Church through the sacrament of Chrismation and not through re-baptism.[15]

Anglican

Anglican bishop Colin Buchanan, in the Historical Dictionary of Anglicanism, says that the Anglican Communion has held an Augustinian view of orders, by which "the validity of Episcopal ordinations (to whichever order) is based solely upon the historic succession in which the ordaining bishop stands, irrespective of their contemporary ecclesial context".

He describes the circumstances of Archbishop Matthew Parker's consecration as one of the reasons why this theory is "generally held".[16] Parker was chosen by Queen Elizabeth I of England to be the first Church of England Archbishop of Canterbury after the death of the previous office holder, Cardinal Reginald Pole, the last Roman Catholic Archbishop of Canterbury. Buchanan notes the Roman Catholic Church also focuses on issues of intention and not just breaks in historical succession. He does not explain whether intention has an ecclesiological role, for Anglicans, in conferring or receiving sacraments.

Particular consecrations

Arnold Mathew, according to Buchanan, "lapsed into the vagaries of an Latin: episcopus vagans". Stephen Edmonds, in the Oxford Dictionary of National Biography, wrote that in 1910 Mathew's wife separated from him; that same year, he declared himself and his church seceded from the Union of Utrecht.[17] Within a few months, on 2 November 1911, he was excommunicated by the Roman Catholic Church.[18] He later sued The Times for libel based on the words "pseudo-bishop" used to describe him in the newspaper's translation from the Latin text "Latin: pseudo-episcopus", and, lost his case in 1913.

Henry R.T. Brandreth wrote, in Episcopi Vagantes and the Anglican Church, "[o]ne of the most regrettable features of Mathew's episcopate was the founding of the Order of Corporate Reunion (OCR) in 1908. This claimed to be a revival of Frederick George Lee's movement, but was in fact unconnected with it". Brandreth thought it "seems still to exist in a shadowy underground way" in 1947, but disconnected.[19] Colin Holden, in Ritualist on a Tricycle, places Mathew and his into perspective, he wrote Mathew was an Latin: episcopus vagans, lived in a cottage provided for him, and performed his conditional acts, sometimes called according to Holden "bedroom ordinations", in his cottage.[20] Mathew questioned the validity of Anglican ordinations and became involved with the OCR, in 1911 according to Edmonds, and he openly advertised his offer to reordain Anglican clergy who requested it. This angered the Church of England.

In 1912, D. J. Scannell O'Neill wrote in The Fortnightly Review that London "seems to have more than her due share of bishops" and enumerates what he refers to as "these hireling shepherds". He also announces that one of them, Mathew, revived the OCR and published The Torch, a monthly review, advocating the reconstruction of Western Christianity and reunion with Eastern Christianity. The Torch stated "that the ordinations of the Church of England are not recognized by any church claiming to be Catholic" so the promoters involved Mathew to conditionally ordain group members who are "clergy of the Established Church" and "sign a profession of the Catholic Faith". It stipulated Mathew's services were not a system of simony and given without simoniac expectations. The group sought to enroll "earnest-minded Catholics who sincerely desire to help forward the work of [c]orporate [r]eunion with the Holy See". Nigel Yates, in Anglican Ritualism in Victorian Britain, 1830-1910, described it as "an even more bizarre scheme to promote a Catholic Uniate Church in Britain" than Lee and Ambrose Lisle March Phillipps de Lisle's Association for the Promotion of the Unity of Christendom.[21] It was editorialized by O'Neill that the "most charitable construction to be placed on this latest move of Mathew is that he is not mentally sound. Being an Irishman, it is strange that he has not sufficient humor to see the absurdity of falling away from the Catholic Church in order to assist others to unite with the Holy See".[22] Edmonds reports that "anything between 4 and 265 was suggested" as to how many took up his offer of reordination.

Notes and references

References

Further reading

Notes and References

  1. Encyclopedia: Oxford dictionary of the Christian Church. episcopi vagantes. Frank L.. Cross. Elizabeth A.. Livingstone. 3rd rev.. Oxford. Oxford University Press. 2005. 978-0-19-280290-3.
  2. Encyclopedia: David V.. Barrett. Independent episcopal churches. 301. Clarke. Peter. Encyclopedia of New Religious Movements. 2006. 9780415267076.
  3. Web site: New York . Fordham University . . Medieval New York . New York City Cathedrals . Halsall . Paul . 2007 . building survey conducted 1996 - 1998 . 2022-12-25 . https://web.archive.org/web/20111007225008/http://www.fordham.edu/halsall/medny/halsall2.asp . 7 October 2011 . live . A number of Old Catholic bishops ordained 'independent' bishops. There are now literally hundreds of these 'Latin: episcopi vagantes', of lesser or greater spiritual probity. They seem to have a tendency to call living room sanctuaries 'cathedrals'. . dmy.
  4. Book: Barrett, David V. Philadelphia. Running Press. David V. Barrett. A Brief Guide to Secret Religions. 2011. 9780762441037. Independent episcopal churches and the apostolic succession. 56, 63 - 64. https://books.google.com/books?id=R_q2-Dbcf68C&q=Episcopal+legitimacy&pg=PA64. 27 May 2013.
  5. https://www.vatican.va/archive/ENG1104/__P54.HTM Code of Canon Law, canon 1382
  6. https://www.vatican.va/archive/ENG1104/__P4X.HTM Code of Canon Law, canon 1331 §1
  7. [Ludwig Ott]
  8. 1858 . The "Indelible Character" of Holy Orders . The Catholic Layman . 7 . 76 . 38–39 . 30066826 . 0791-5640 . The Council of Trent decrees, that "in the Sacrament of Order . . . a 'character' is impressed which can neither be blotter out nor taken away:" and condemns all who affirm that "persons once rightly ordained can again be laics." (Sess. xxiii., ch. 4) "If any one shall have said, that by sacred ordination . . . . a character is not impressed or that he who was once a priest can again become a laic, let him be accursed." (Sess. xxiii., ch. 4) . . . . Where the mark is stamped on the soul, there there is "order;" and where that mark is not stamped on the soul, there is not order (according to the Church of Rome). And the Council of Trent declares that mark or "character" to be "indelible;" that is to say, once impressed on the soul, it can never be rubbed out or lost, or taken away..
  9. Web site: 2013-05-21 . If a priest leaves the priesthood, is he still able to perform the sacraments? . 2022-08-18 . Catholic Straight Answers . en . So what happens when a priest leaves the priesthood? Since Holy Orders is a character sacrament, once it has been validly received, it never is invalidated for any reason whatsoever. Granted, a cleric– deacon, priest, or bishop– may be freed from the clerical state and dispensed from the promise of celibacy by the proper authority. He may no longer have the obligations or the privileges to function as a cleric, but nevertheless he remains a cleric. Commonly, this practice is called laicization, meaning “returned to the state of the laity.” (Code of Canon Law, #290-293.) Even though the cleric has been laicized and no longer functions as a deacon, priest, or bishop, he still has the sacramental character of Holy Orders. Technically, if he were to perform a sacrament in accord with the norms of the Church, that sacrament would indeed be valid. However, the sacrament would be illicit, meaning he violated Church law and would be culpable for this infraction since he no longer has the faculties to function as a priest..
  10. https://books.google.com/books?id=rE3HEeoXJNsC&dq=Smit+%22truly+bishops%22&pg=PA197 Peter-Ben Smit, Old Catholic and Philippine Independent Ecclesiologies in History
  11. Web site: Acta Apostolicae Sedis CII (2010), p. 58.
  12. Web site: Online Cultural Center of the Church of Greece . Myriobiblos: The online library of the Church of Greece . The limits of the church in an orthodox perspective . Chapter I . Pheidas . Vlassios . 14 May 2013 . https://web.archive.org/web/20051030122810/http://www.myriobiblos.gr/texts/english/pheidas_limits_1.html . 30 October 2005 . live . dmy. Web site: Chapter II . 14 May 2013 . https://web.archive.org/web/20051030122835/http://www.myriobiblos.gr/texts/english/pheidas_limits_2.html . 30 October 2005 . live . dmy.
  13. Web site: Validity of Roman Catholic Orders - Questions & Answers . 2023-08-11 . Orthodox Church in America.
  14. Web site: 23 July 2011 . Ecumenical and Interreligious Affairs Ordination Joint Committee of Orthodox and Catholic Bishops, 1988 . https://web.archive.org/web/20110723002517/http://www.usccb.org/seia/ordinati.shtml . 23 July 2011.
  15. Web site: Metropolitan Isaiah . 9 May 2000 . Protocols 2000 . https://web.archive.org/web/20101127075030/http://www.orthodoxresearchinstitute.org/encyclicals/goarch/isaiah/isaiah_protocols_2000.htm . 2010-11-27 . Orthodox Research Institute . English.
  16. Encyclopedia: Lanham, MD. The Scarecrow Press. Historical Dictionaries of Religions, Philosophies, and Movements. 62. Historical Dictionary of Anglicanism. 2006. 0810853272. Buchanan. Colin O. Colin Buchanan (bishop). Episcopus Vagans. 166 - 167. 24 May 2013. Encyclopedia: Old Catholics. 335. 9780810865068. 24 May 2013. Buchanan. Colin. 27 February 2006. Scarecrow Press .
  17. 2013. 2012. Edmonds. Stephen. Mathew, Arnold Harris (1852–1919). 10.1093/ref:odnb/103378.
  18. Rome . Typis Polyglottis Vaticanis . . 3 . 2 . 11 February 1911 . 15 February 1911 . Pope Pius X . Pope Pius X . Sacerdotes Arnoldus Harris Mathew, Herbertus Ignatius Beale et Arthurus Guilelmus Howarth nominatim excommunicantur . . la . 53 - 54 . 11 May 2013 . https://web.archive.org/web/20130303051043/https://www.vatican.va/archive/aas/documents/AAS%2003%20[1911]%20-%20ocr.pdf . 3 March 2013 . live . dmy.
  19. Book: Brandreth, Henry R. T. . San Bernardino, CA. Borgo Press. Episcopi Vagantes and the Anglican Church. 1987. First published in 1947. 0893705586. 17258289.
  20. Book: Holden, Colin. Nedlands, W.A.. University of Western Australia Press. Staples South West Region publication series. 1030-3359. Ritualist on a Tricycle: Frederick Goldsmith, Church, Nationalism and Society in Western Australia, 1880-1920. 1997. 187556098X. 272. 10 May 2013.
  21. Book: Yates, Nigel. Oxford University Press. Nigel Yates. Anglican Ritualism in Victorian Britain, 1830-1910. 1999. 0198269897. 185544754. 298 - 300. 10 May 2013.
  22. Techny, IL. Arthur Preuss. The Fortnightly Review. 15001974. 19. 18. September 1912. Preuss. Arthur. Arthur Preuss. The Revised Order of Corporate Re-Union. O'Neill. D. J. Scannell. 515 - 516. 2027/nyp.33433068283641?urlappend=%3Bseq=187. 12 May 2013.