“In recent times the Holy Spirit has moved groups of Anglicans to petition repeatedly and insistently to be received into full Catholic communion individually as well as corporately. The Apostolic See has responded favorably to such petitions. Indeed, the successor of Peter, mandated by the Lord Jesus to guarantee the unity of the episcopate and to preside over and safeguard the universal communion of all the Churches, I could not fail to make available the means necessary to bring this holy desire to realization.” [Why not? Has Ratzi not failed everything else? When Anglicans, individually or corporately are received into full (Is this an implication that they now enjoy partial?) Catholic communion, they will surely realize that, especially if they are sincere, they have nothing in common with Ratzi.]

The Church, a people gathered into the unity of the Father, the Son and the Holy Spirit,2 (Cf. Dogmatic Constitution Lumen gentium, 4; Decree Unitatis redintegratio, 2. [Without those Vatican II documents how would we define our Church?]) was instituted by our Lord Jesus Christ, as “a sacrament – a sign and instrument, that is, of communion with God and of unity among all people.”3 (Dogmatic Constitution Lumen gentium, 1.) 
Every division [most visibly the post-Vatican II “church”] among the baptized in Jesus Christ wounds that which the Church is and that for which the Church exists; in fact, “such division [Whose?] openly contradicts the will of Christ, scandalizes the world, and damages that most holy cause, the preaching the Gospel [long since abandoned by the Vatican II “church”] to every creature.”4 (Decree Unitatis redintegratio, 1.) Precisely for this reason, before shedding his blood for the salvation of the world, the Lord Jesus prayed to the Father for the unity of his disciples.5 (Cf. Jn 17:20-21; [17:20. “And not for them only do I pray, but for them also who through their word shall believe in me. 21. That they all may be one, as thou, Father, in me, and I in thee; that they also may be one in us: that the world may believe that thou hast sent me.” Dom Bernard Orchard comments: “What Jesus asks for them is unity--a unity of souls, imitative of the Divine Trinity (and, no doubt, a social unity of bodies in which St. Cyril sees the effect of the Holy Eucharist)--a unity which will be a proof to the world that God is here.” This unity, then, clearly implies adherence to undiluted divine truth, on which no non-Catholic sect agrees with the Catholic Church--or it would be Catholic. So what is its relevance to the compromise promoted in the present papal bull? Thus unity characterizes and identifies His disciples; but where is it found in the postconciliar “church?”] Decree Unitatis redintegratio, 2.)

It is the Holy Spirit, the principle of unity, which establishes the Church as a communion.6 (Cf. Dogmatic Constitution Lumen gentium, 13.) 
He is the principle of the unity of the faithful in the teaching of the Apostles, in the breaking of the bread and in prayer.7 (Cf. ibid; Acts 2:42. [And they were persevering in the doctrine of the apostles and in the communication of the breaking of bread and in prayers. ]) The Church, however, analogous to the mystery of the Incarnate Word, is not only an invisible spiritual communion, but is also visible;8 (Cf. Dogmatic Constitution Lumen gentium, 8; Letter Communionis notio, 4.) in fact, “the society structured with hierarchical organs and the Mystical Body of Christ, the visible society and the spiritual community, the earthly Church and the Church endowed with heavenly riches, are not to be thought of as two realities. On the contrary, they form one complex reality formed from a two-fold element, human and divine.”9 (Dogmatic Constitution Lumen gentium, 8.) The communion of the baptized in the teaching of the Apostles and in the breaking of the eucharistic bread is visibly manifested in the bonds of the profession of the faith in its entirety, of the celebration of all of the sacraments instituted by Christ [and replaced by Freemasons], and of the governance of the [innovative] College of [sodomite] Bishops united with its head, the Roman Pontiff.10 (Cf. CIC, can. 205; Dogmatic Constitution Lumen gentium, 13; 14; 21; 22;)

This single Church of Christ, which we profess in the Creed as one, holy, catholic and apostolic “subsists in [an innovative public heresy in an approved Vatican II Dogmatic Constitution promulgated by antipope Paul VI; correctly stated, This single Church of Christ “is ] the Catholic Church, which is [normally] governed by the successor of Peter and by the Bishops in communion with him.

Nevertheless, many elements of sanctification [another heresy] and of truth are found outside her visible confines. Since these are gifts properly belonging to the Church of Christ, they are forces impelling towards Catholic unity.”11 (Dogmatic Constitution Lumen gentium, 8.) [On the contrary, this misconception encourages schismatics to remain in schism.] In the light of these ecclesiological principles, this Apostolic Constitution provides the general normative structure for regulating the institution and life of Personal Ordinariates for those Anglican faithful who desire to enter into the full communion of the Catholic Church in a corporate manner [dragging their tales behind them]. This Constitution is completed by Complementary Norms issued by the Apostolic See.

I. §1 Personal Ordinariates for Anglicans entering into full communion with the Catholic Church are erected by the Congregation for the Doctrine of the Faith within the confines of the territorial boundaries of a particular Conference of Bishops in consultation with that same Conference.

§2 Within the territory of a particular Conference of Bishops, one or more Ordinariates may be erected as needed.

§3 Each Ordinariate possesses public juridic personality by the law itself (ipso iure); it is juridically comparable to a diocese.12 (Cf. John Paul II, Ap. Const. Spirituali militium curae, 21 April 1986, I § 1.)

§4 The Ordinariate is composed of lay faithful, clerics and members of Institutes of Consecrated Life and Societies of Apostolic Life, originally belonging to the Anglican Communion and now in full communion with the Catholic Church, or those who receive the Sacraments of Initiation within the jurisdiction of the Ordinariate.

§5 The Catechism of the Catholic Church is the authoritative expression of the Catholic faith professed by members of the Ordinariate. [This equals definition of Ordinariate as heretical, in professing a set of beliefs held nowhere at any time prior to the Second Vatican Council . These glaring novelties constitute more than one fourth of the Catechism’s content, and were published mostly to affirm and impose the impossible doctrines of that pastoral (therefore fallible) Second Vatican Council ] Beyond this, treatment of all its other inconsistencies  is superfluous, a waste of time, and work of supererogation. ....

Given in Rome, at St. Peter’s, on November 4, 2009, the Memorial of St. Charles Borromeo.

BENEDICTUS PP XVI [Competent Authority?]

One can often determine the value, authority, and purpose of postconciliar publications from Rome by consulting their footnotes, to note what authority is presumed by the authors. Anglicanorum coetibus cites its supporting texts nineteen times. Only two citations pre-existed the Second Vatican Council, and they are misapplied to accommodate dialogue, compromise, and ecumania.

1 Cf. Second Vatican Council, Dogmatic Constitution Lumen gentium, 23; Congregation for the Doctrine of the Faith, Letter Communionis notio, 12; 13.

2 Cf. Dogmatic Constitution Lumen gentium, 4; Decree Unitatis redintegratio, 2.

3 Dogmatic Constitution Lumen gentium, 1.

4 Decree Unitatis redintegratio, 1.

5 Cf. Jn 17:20-21; Decree Unitatis redintegratio, 2.

6 Cf. Dogmatic Constitution Lumen gentium, 13.

7 Cf. ibid; Acts 2:42.

8 Cf. Dogmatic Constitution Lumen gentium, 8; Letter Communionis notio, 4.

9 Dogmatic Constitution Lumen gentium, 8.

10 Cf. CIC, can. 205; Dogmatic Constitution Lumen gentium, 13; 14; 21; 22; Decree Unitatis redintegratio, 2; 3; 4; 15; 20; Decree Christus Dominus, 4; Decree Ad gentes, 22.

11 Dogmatic Constitution Lumen gentium, 8.

12 Cf. John Paul II, Ap. Const. Spirituali militium curae, 21 April 1986, I § 1.

13 Cf. CIC, cann. 1026-1032.

14 Cf. CIC, cann. 1040-1049.

15 Cf. AAS 59 (1967) 674.

16 Cf. Congregation for the Doctrine of the Faith, Statement of 1 April 1981, in Enchiridion Vaticanum 7, 1213.

17 Cf. CIC, cann. 495-502. 
18 Cf. CIC, cann. 492-494. 
19 Cf. CIC, can. 511.

[All Canon Laws from 1983 Code]