Ordo Episcoporum

Ultrajectine Orientalium Catolicam Ecclesia

Pastoral Letter On The Problem Of Frequent Consecrations By Certain Individuals and Communions

Bishop Andre’ J. W. Queen, SCR, Vicar General of the Church

To All Brothers and Sisters in Christ, Greetings in the Name of the Lord,

It is an unfortunate fact that, among the independent catholic, autocephalous orthodox and continuing Anglican communities, the practice of multiple consecrations of individual bishops is frequent. The matter referred to, is when an individual, who has once been validly and licitly consecrated to the Episcopate in a church that possesses valid Apostolic Succession, with the proper form, matter and intent, is afterwards consecrated one or more times, in an alleged attempt to “acquire multiple lines of apostolic succession, originating from different apostolic communities”.

Many times, after such “multiple consecrations” the bishop then publishes their “multiple lines of Apostolic Succession” which were “acquired” through these many repeated consecrations. This activity indicates a clear lack of understanding of the nature of sacraments, on the part of, at least the individual being consecrated, and in many cases, also that of the bishops engaging in this sacrilegious activity.

We Must Faithfully Echo Forward The True Faith

It is well established theology that Jesus Christ Himself empowered the Apostles and sent them out to evangelize the World. Christ granted them the spiritual authority to lead the Church, and they, in establishing local churches, selected local men to lead the church. These men, the Apostles laid hands on and prayed that they would receive the Holy Spirit to guide them in this vocation. As these Holy Offices were passed on from one leader of the local church to his successor, with the same prayers and laying on of hands, as Holy Scripture indicates, there was created a succession to that Apostolic office, and thus Apostolic Succession.

The Permanent Nature Of The Sacraments

The threefold sacramental priesthood; Deacon, Priest and Bishop, each, when conferred with the proper form, matter, and intent, imbue upon the character of the recipient’s soul, a permanent mark, which, as a gift given by Christ for service to the Church, cannot be revoked. Validly and licitly conferred, once a deacon, priest or bishop, one is always such, irrespective of whether one is active in a public ministry, or not. A retired priest, is still a priest, and still has the sacramental gifts given by God, to carry out the ministry of the sacramental priesthood. Likewise, a man who, as a baptized and confirmed Christian, has been validly consecrated to the Holy Episcopate, using the proper form, and intent, is a sacramentally consecrated bishop, and as such, possesses the fullness of the sacramental priesthood, which forever remains in that individual, to provide a sure and guaranteed means of making God’s grace available in the sacraments to the People of God, through the sacramental ministry. The sacrament of ordination to the three degrees of priesthood, like baptism and confirmation, once validly conferred, cannot be repeated.

Because each sacrament confers grace in a unique way, certain sacraments can only be conferred once, such as baptism, confirmation, and Holy Orders. These sacraments impart a permanent mark upon the character of the individual, and because of this, can only be validly conferred to an individual once. Once validly received, they cannot be undone. They do not depend upon the holiness of the one conferring the orders, nor the one receiving the orders, but upon Christ’s promise that the Holy Spirit would be with the Church always, guiding the Church to all truth, and that the gates of hell shall not prevail against the Church.

“Sub Conditione” Consecration

Sometimes there exists a situation where an individual or a communion may question the form, matter or intent, at the time an individual receives a sacrament. If the communion or individual determine that the administration of that sacrament was not valid, because it lacked an essential element, then, for all intents and purposes, the sacrament was not validly given. In the case, for instance, of an invalid baptism, the individual who had received the baptism did not validly receive the sacrament, even if they honestly believed that they did. In the case of an individual who had received ordination to the priesthood, or even consecration to the Bishopric, upon a determination that the ordination or consecration lacked an essential element, that person is not, in fact, a priest or bishop.

At times, there exist circumstances where there may be some question as to whether a bishop has been validly consecrated. This may be because the main consecrator used a questionable liturgical form for the consecration, or some other question as to whether valid form, matter or intent were present. In such cases, where there exists a question of validity, a church may decide to conditionally ordain a priest, or conditionally consecrate a bishop. The ordination or consecration form essentially says that if you were not already consecrated a bishop, I now consecrate you, and follows the standard liturgical form. Once this “sub conditione” consecration is done, the bishop who had been consecrated “sub conditione” is then listed as a bishop consecrated in the Apostolic Succession of the consecrator(s) performing the “sub conditione” consecration, and never the questionable original consecration.

This is the only true and legitimate reason for any bishop to be consecrated “sub conditione”. Only where there exists some valid doubt about the original conferral of consecration to the Episcopate, should any bishop of any sacramental church consider subjecting themselves to a “sub conditione” consecration. The “sub conditione” consecration is a remedial act, to be used only for the purpose of ensuring a valid and proper transfer of Holy Orders, so that the People of God are ensured valid sacraments be available to them.

A Sacrilegious Twisting Of Theology

In the past century, with the arrival of the Old Catholic, Independent Catholic, Continuing Anglican and Autocephalous Orthodox Churches in Europe and in North and South America, there has also arrived the unfortunate reality of individuals whose theological and academic education are inadequate, becoming the possessors of Apostolic Succession. Many deplorable situations occurred which contributed to this sadness, and as a result, many heterodox organizations developed.

Many individuals and clergy are individuals well-educated in the ancient faith, however many more are not. Among them there exists the incorrect assumption, that an individual bishop, already validly possessing Apostolic Succession, could also concurrently posses a second valid line of Apostolic Succession from another sacramental apostolic church. From this wrong theory, then, came the attempt of individuals, whose faith had been poorly or improperly formed, to “collect” various lines of Apostolic Succession through the process of multiple consecrations. Several individuals over the years have made a name for themselves by having claimed to have “acquired” multiple lines of succession. Some of these individuals are known for their repugnant reputation as “episcopi vagantes” (wandering bishops), belonging to no church, appointed to no See, and shepherd to no actual Christian community.

The Theological Impossibility

It is historically true, that as Old Catholicism and Autocephalous Orthodoxy first established themselves in the Americas, that many bishops, as a result of in-fighting and rivalry, engaged in the practice of ordaining clergy “sub conditione”, knowing that the original consecration was indeed valid and licit. That this shameful behavior occurred, and was condoned by some, certainly does not make it somehow right, or the second consecrations valid.

It is a theological impossibility for any bishop to have been validly consecrated to the Episcopate more than one time. A bishop, who was validly consecrated originally, is not spiritually affected by a second consecration, and so may only claim Apostolic Succession in the original first consecration.

A bishop whose original consecration to the Episcopate is doubtful, and for which the Church, after an in-depth investigation and grave consideration, has decided that it is absolutely necessary to engage in a consecration “sub conditione” of this bishop, may only claim the “sub conditione” consecration’s lines of Apostolic Succession.

So, based upon the information provided and the examples given, if the original consecration is valid, then there cannot be any additional valid consecrations of that same individual, period. If the original consecration is doubtful and a “sub conditione” consecration is deemed necessary by the bishop’s Church, then the original consecration is deemed invalid, null and non-existent, and the “sub conditione” consecration is the only recognized consecration.

It is theologically impossible to be validly consecrated more than once. No apostolic church recognizes more than one valid consecration of a bishop, and then only if valid form, matter and intent are present, including the Roman Catholic Church, the Eastern Orthodox Churches, the Oriental Orthodox Churches, and our own beloved Communion of Catholic Apostolic National Churches, under the Patriarch, His Beatitude Dom Luis Fernando Castillo Mendez. In fact, the matter of the permanence of the sacraments was settled by the Church in the early centuries of the Church, when those who deserted the Church during the persecution wanted to return. Certain members within the Church claimed that the lapsed must be baptized a second time, in order to return to the Church. The Church determined definitively that this was not the case. Certain sacraments, such as baptism, confirmation, and holy orders, once validly conferred, in addition to the grace of God given, also impart a permanent mark or seal, upon the character of the soul of the individual, and thus cannot be repeated.

Deliberately attempting to obtain second (and third) consecration(s), after having been validly consecrated the first time, is a sacrilegious act for a person who knows that Holy Orders can only be validly conferred once. For the individual who has been validly consecrated but is unaware of the permanent nature of the sacraments, this action constitutes a grave misunderstanding of Catholic theology.

This poor grasp of sacramental theology has managed to find its way to second and third generations within the same erring communities, whereas successive bishops, who were consecrated by individuals purporting to have multiple consecrations, have claimed to posses the lines of Apostolic Succession from the original consecration and also from the second (and sometimes third and fourth) consecration. The fact that this is a theological impossibility illustrates a lack of sound formal theological formation on the part of such persons and groups.

We Must Hold Fast To The Truth

In dealing with such issues, it becomes necessary for us to make our position clear. We follow the received and accepted understanding of the Sacraments as always understood by the Church throughout the ages. We will not accept claims of multiple consecrations made by any individual bishop nor Church communion. We find the practice of multiple consecrations both repulsive and completely outside of Catholic theology. We refuse to recognize the claims of any individual who purports to have valid lines of Apostolic Succession arising either directly or indirectly from multiple consecrations. Only the original consecration of any bishop will be recognized as valid, when such validity has been fully determined, unless for good reason and cause, a “sub conditione” consecration was rightly merited for the sole purpose of correcting some defect of form.

We Must Find Ourselves On Solid Foundation

We exhort all Christian bishops to reject this unseemly action, as it is gravely sinful matter, and to also rebuke in Christian love, and instruct in Christ-like kindness, loving but firm, all who will listen to remain steadfast and true in commitment to the one, ancient faith that we profess.

Our friendship, companionship, kinship and communion are offered to those brethren in the faith in the Ultrajectine Diaspora, and our true compassion for those lost in sin, who seek God’s love and compassionate forgiveness.

Given at my Provincial See in the City of Chicago, on Friday, January 27^nth, the Friday after the 3^rd Sunday after Epiphany, in the year 2006 of Our Lord, in the Eighth Year of my Episcopate.

Andreas Ioannes Gulielmus Reginius

ESBN: 88727-060126-804405-59