MASS: Intret orátio
LESSON: Deut 26:12-19; Deut 11:22-25; 2 Mach 1:23-26; 1:27; Eccli 36:1-10; Dan 3:47-51
EPISTLE: 1 Thess 5:14-23
GOSPEL: St Matthew 17:1-9
May the peace and blessings of our Lord Jesus Christ be with you this Christmas season. As we gather to celebrate the birth of our Savior, let us reflect on the profound mystery of the Incarnation, where God, in His infinite love, humbled Himself to take on human flesh.
In Jesus Christ, we see the personification of divine love. God, who is Love itself, chose to enter into our broken and fallen world, to share in our humanity, and to reveal to us the depth of His love. This self-emptying act of God’s love is a testament to His immense compassion and His desire to bridge the gap between the divine and the human.
The Incarnation reminds us that true love is sacrificial in nature. It is not self-seeking or self-serving, but rather, it seeks the good of the other above all else. God’s love for us is an embodiment of this sacrificial love, in Christ, who willingly offered Himself upon the cross for the salvation of humanity. This act of ultimate sacrifice demonstrates the depths to which God is willing to go to express His love for us.
As children of God, we are called to imitate this sacrificial love in our own lives. Just as God gave us the gift of life and free will, we are called to use these gifts to love and serve Him and others selflessly. True love requires us to put aside our own desires and preferences, and to prioritize the needs of others. By sacrificing ourselves for the sake of God’s will, we participate in the divine love that was made manifest in Jesus Christ.
In these times, where the world often seems shrouded in uncertainty and turmoil, the message of Christmas shines as a beacon of hope, love, and peace. The birth of Christ in the humble setting of a manger in Bethlehem is a reminder to us all of the simplicity and purity at the heart of our faith. It is a call to return to the essentials of our belief – love for God and love for one another.
This Christmas, let us remember that our Lord Jesus Christ came into this world not in grandeur and opulence but in humility and simplicity. He chose to be born not among the powerful and privileged but among the meek and the marginalized. This profound act of humility is a lesson for us all to embrace simplicity and to find Christ in the least of our brothers and sisters.
In the spirit of the season, I encourage each one of you to extend your hand in generosity and kindness to those in need. Let the love of Christ manifest through our actions, as we feed the hungry, clothe the naked, comfort the sorrowful, and welcome the stranger. In doing so, we not only honor the memory of Christ’s birth but also embody His living presence in our world.
During this holy season, let us reflect on the immense love that God has shown us through the Incarnation. Let us strive to imitate this love in our relationships with others, by sacrificing ourselves for their well-being. In doing so, we not only honor the example set by our Lord, but we also draw closer to the divine nature that resides within us.
Let us also take this time to strengthen our family bonds, renew our friendships, and forgive past transgressions. The family, as the domestic church, plays a crucial role in our faith, mirroring the love and communion of the Holy Trinity. Cherish these moments together, united in prayer and love, as we recall the Holy Family of Nazareth and their unwavering trust in God’s plan.
May the joy and peace of Christmas fill your hearts and homes this season. May the love that was born in the manger continue to guide and inspire you throughout the coming year. And may the grace of our Lord Jesus Christ, the love of God the Father, and the fellowship of the Holy Spirit be with you all.
I.X.
Brichtelmestunensis
In Vigilia Nativitatis Domini MMXXIII A.D.
Deus, qui nos redemptiónis nostræ ánnua exspectatióne lætíficas: præsta; ut Unigénitum tuum, quem Redemptórem læti suscípimus, veniéntem quoque Iúdicem secúri videámus, Dóminum nostrum Iesum Christum, Fílium tuum: Qui vivis et regnas cum Deo Patre, in unitáte Spíritus Sancti, Deus, per ómnia sǽcula sæculórum. Amen
O God, You Who gladden us year after year with the expectation of our redemption, grant that we, who now welcome with joy Your only-begotten Son as our Redeemer, may also gaze upon Him without fear when He comes as our judge, our Lord Jesus Christ: Who livest and reignest with God the Father, in the unity of the Holy Spirit, God, world without end. Amen.
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Although the antiphons and dates before have been fairly universally recognised throughout western Christendom, an alternative English medieval practice arose of moving all of the antiphons forward by one day (commencing therefore on 16 December) and adding an additional (eighth) antiphon on 23 December, with the acrostic thus becoming Vero cras, “truly, tomorrow”. Perhaps an example of why England was known as “Mary’s Dowry” because of the high affection held for her in this country? This is the antiphon O Virgo virginum (O Virgin of virgins), with the following text:
O Virgo virginum, quomodo fiet istud? Quia nec primam similem visa es nec habere sequentem. Filiae Jerusalem, quid me admiramini? Divinum est mysterium hoc quod cernitis.
English: O Virgin of virgins, how shall this be? For neither before thee was any like thee, nor shall there be after. Daughters of Jerusalem, why marvel ye at me? The thing which ye behold is a divine mystery.
It seems appropriate then to conclude our reflections on the O Antiphons with this last, on this the eve of the Nativity, when Our blessed Lady will fulfil all that God had intended for her from the beginning of the ages, “before the world was, I was” ever with the Son Whom she is about to bear for our redemption.
“Who is going to save our Church? Not our bishops, not our priests and religious. It is up to you, the people. You have the minds, the eyes, and the ears to save the Church. Your mission is to see that your priests act like priests, your bishops act like bishops, and your religious act like religious.”
Archbishop Fulton J. Sheen, in an address to the Supreme Convention of the Knights of Columbus, June 1972
The Old Roman apostolate and its Operation Fidem Servare seeks to serve the current diaspora of Traditional Catholics across every nation and continent of the world who are disaffected, or who feel isolated or alienated from their local parishes due to the Modernist crisis prevalent in the Church today.
The Old Roman apostolate emphasises the importance of lay involvement in the Church and strives to empower the laity to actively participate in the faith. Operation Fidem Servare encourages lay Catholics to embrace their Christian vocation and contribute to the renewal and restoration of unity in the Church and an end to the current crisis.
Trusting in the promises of Our Lord Jesus Christ, the foundation of the Old Roman apostolate anywhere is the Cell, a small group of at least two or three individual Catholic Christians committed to the principles of Operation Fidem Servare or “preserving the faith.”
“For where there are two or three gathered together in my name, there am I in the midst of them.”
St Matthew 18:20
Each cell serves as a foundation locally for a wider apostolate, acting as an initial unit of support, teaching, and fellowship. These cells are typically formed by individuals who share a common commitment to the Catholic faith, its realisation in traditional devotion and praxis, and a desire to spread its teachings. By meeting together, they strengthen their own faith and unite in their mission to live and preserve authentic Catholicism.
The idea of the cell system is rooted in the early Christian communities, who would gather in small groups to worship learn, and support one another (see Acts 2:42-47). This model provides for a more intimate and personal form of spiritual growth, fostering a strong sense of community among its members.
And they were persevering in the doctrine of the apostles, and in the communication of the breaking of bread, and in prayers… Praising God, and having favour with all the people. And the Lord increased daily together such as should be saved.
Acts of the Apostles 2:42-47
Within each cell, members engage in various activities aimed at nurturing their faith and passing it on to others. These activities include regular prayer meetings, Bible studies, discussions on Catholic doctrine, and outreach programs to share the message of the faith with others through acts of corporal and spiritual mercy.
Most importantly the members will meet socially together regularly, to pray, share meals and through their conversation receive support and encouragement to develop individually and collectively their faith and its realisation; to build a family of Christians.
Amidst wars, moral corruption and materialistic pursuits, St. Francis received a divine message from Christ Himself. He heard the command, “Francis, go and rebuild my Church.” This call resonates with our present time, mirroring the challenges and chaos that surround us.
Yet St Francis had invaluable advice, “Start by doing what is necessary, then what is possible, and suddenly you are doing the impossible.” These words offer a guiding light, inspiring us to make a difference and initiate change, however daunting the task may seem.
Through the establishment of cells, the Old Roman apostolate aims to create a network of interconnected communities that collectively work towards the preservation and perpetuation of the Catholic faith. By nurturing individual faith and fostering fellowship, the cells play a vital role in ensuring that the Catholic faith continues to thrive and inspire generations by relaying a firm foundation upon Christ (Ephesians 2:19-22).
“Be you also as living stones built up, a spiritual house, a holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.”
1 Peter 2:5
The term living stones in 1 Peter 2:5 is used as a metaphor to illustrate the secure and intimate relationship believers have with Christ, Who is described in the previous verse as the “living Stone” (1 Peter 2:4). Together, these two verses picture how Christ and His followers are joined by God Himself, the foundation of God’s building is His Son, Jesus Christ, the “living Stone.” The “living stones,” in turn, are believers who come to Jesus and place their lives upon this foundation.
Believers, then, are the “living stones” of the church that Jesus promised to build upon (Matthew 16:18). As living stones, we have new life in Christ (2 Corinthians 5:17). As integral parts of the building of God, we have security in Christ (John 6:37). As the Master Builder, God places His living stones just where He wants us to be (1 Corinthians 12:18). As living stones, we are connected to one another in the body of Christ (Romans 12:5). Our Lord, the foundation Stone, is alive forevermore and will never crumble. He will support us eternally.
The Old Roman apostolate in its effort toward the restoration of the Church regards each “living stone” founded upon Christ by baptism as integral to its mission, and each group of “living stones” as a foundation upon which to build “a spiritual house” a worldwide oratory that will glorify God, make reparation to Jesus, and bring souls to salvation.
In addition to the cell system, the Old Roman apostolate also emphasizes the importance of evangelization and spreading the message of Catholicism beyond the confines of the cell groups. This can be achieved through various means, such as organizing retreats, hosting public talks, engaging in charitable activities, and utilizing modern communication platforms to reach a wider audience.
The Old Roman apostolate sees itself as of ancillary service to the Church, not an alternative, and to this end, any Catholic minded toward Tradition as the answer to the current crisis is welcome to join a cell and participate in the activities of the wider apostolate. Whether they belong to a conventional parish, a Traditional Catholic mission or parish or attend an Old Roman mission or oratory. All are welcome who are willing to work toward the restoration and unity of the Church.
Cells may be supported by an Old Roman priest who will visit as often as may be practicable or members may travel regularly together to an Old Roman mission to receive the sacraments. It is not required that members receive the sacraments exclusively from Old Roman priests. Ultimately cells belong to an administrative area of the apostolate, a territory or region overseen by a traditional Catholic bishop who both guarantees the provision of sacraments according to the traditional rites, and assures the orthodoxy of teaching and praxis.
The principles of Operation Fidem Servare together with the Cell system, and through evangelism, the Old Roman apostolate seeks to create a vibrant and resilient Catholic community that remains faithful to its mission and actively works towards preserving and spreading the faith. Through the dedication and efforts of individual cells, the Catholic faith can continue to flourish and inspire future generations to embrace its precepts and values.
In this way the great work envisioned by Pope Leo XIII may be realised;
This good and great work requires to be helped also by the industry of those among the laity in whom a love of religion and of country is joined to learning and goodness of life. By uniting the efforts of both clergy and laity, strive, Venerable Brethren, to make men thoroughly know and love the Church…
Pope Leo XII, encyclical “Humanum genus” April 20th,1884
Are you a traditional Catholic seeking to deepen your faith and engage in Christian outreach? Look no further!
Join the Old Roman Apostolate and our Operation Fidem Servare, be part of a sacred mission to preserve and promote traditional Catholic doctrine and praxis. Embrace the opportunity to deepen your faith, engage in Christian outreach, and experience the richness of traditional Catholic culture.
As an apostolate, we are dedicated to upholding the teachings of our Lord Jesus Christ and spreading the Good News to all nations. By joining us, you will have avenues to actively participate in spreading the Gospel, showing God’s love and mercy to those in need. Together, let us revive the missionary spirit and save the Church.
The Old Roman Apostolate is inviting you to join us on a journey of personal holiness and authentic Catholic culture. At the Old Roman Apostolate, we cherish the timeless traditions of the Church and promote traditional piety. As a member, you’ll have the opportunity to experience and grow in the richness of traditional Catholic doctrine and praxis.
Our communities foster fellowship, providing a supportive environment for your spiritual growth. Through our various avenues for service, you can actively participate in Christian outreach, making a positive difference in the world. Whether it’s within your family, neighbourhood, local community, one of our Mission parishes, or territories we offer opportunities or support for you to utilize your talents and passions in service to others.
Join us in preserving and promoting the beauty of the Catholic faith. Together, we can develop our personal holiness, strengthen our understanding of Tradition, and impact the world with the love of Our Saviour, Jesus Christ.
Contact us today to embark on this inspiring journey with the Old Roman Apostolate!
The Old Roman apostolate is organised globally into regions and territories with episcopal administrators who oversee the work and life of the clergy, missions, cells and oratories of the faithful. It is a completely voluntary endeavour, the faithful and clergy give of their time, talents, skills, abilities and monies as they feel inspired to, and as may be necessary for the fulfilment of the mission.
A Cell: two or three individuals living in close proximity to each other, who meet together on a regular basis to pray and enjoy fellowship. Cells are foundation stones of the Old Roman apostolate and the kernel of the missions.
A Mission: several Cells and individuals, motivated by prayer and fellowship, desiring to live out their Christian mission as orthodox Catholics, who form together a definite apostolate for mission and outreach in their locality. Visited regularly by, or served, and directed by a traditional Catholic priest, the Mission may be the basis for the foundation of an Oratory.
An Oratory: when a significant number of Old Roman Cells and individuals have formed together a mission, and desire a regular sacramental life sustained by the sacraments administered according to the traditional rites and liturgies of the Church, and are able to sustain sacrificially the subsistence of a priest, and provide what is necessary for the worthy and proper offering of the liturgies, and a place of regular public worship.
A Territory: a country wherein an Old Roman apostolate is present and functioning with cells, missions and oratories served by clergy, and requiring, and able to support the ministry of an episcopal administrator to oversee the apostolate.
A Region: generally the designation of a continent(/s) or significant geographical area encapsulating several territories and Old Roman apostolates, overseen by a senior episcopal administrator in collaboration with the territorial episcopal administrators.
A.M.D.G.
Feria III infra Octavam Ascensionis
“Keeping the faith” (cf. 2 Tm 4:7) is the principal task and the ultimate criterion to be followed in the life of the Church. In today’s increasingly secularised world, ever-changing social mores and negative influences in culture and politics have led many people to question the role of religion in society. However, even in the face of these challenges, religion remains an important and meaningful aspect of human life. Religion provides a sense of purpose and meaning, offering individuals guidance and a moral compass for navigating the complexities of life. It also fosters a sense of community, bringing people together and creating opportunities for social interaction and support.
The Catholic faith has been a source of strength for people around the world for centuries. It provides a sense of stability and comfort in times of uncertainty and chaos. The Catholic religion offers a framework for individuals to understand their place in the world and provides solace during times of hardship and struggle. Moreover, Catholic organizations are involved in charitable work and humanitarian efforts, providing aid and support to those most in need. Catholicism, in particular, has a long history of philanthropy and remains the largest provider of assistance among all the world’s religions. Its emphasis on love, compassion, and service has inspired countless individuals and organizations to make a positive impact in the world.
Thus the preservation of the Church must be a priority for today’s “living stones” [cf. 1 Peter 2:1–8] – not just for the sake of the institution, not for the material power and political influence it sometimes wields, but for the sake of the spiritual legacy that it embodies. The Church has been a foundation of faith and a source of comfort for countless generations, and it has played a vital role in shaping the moral and ethical frameworks of our societies. Its teachings and traditions have helped to guide individuals towards a better understanding of their place in the world and their responsibilities to others. Therefore, it is the duty of those who value these ideals to work towards preserving the Church, not only as an institution but as a living symbol of our shared spiritual heritage.
Contemporary intentional communities are voluntary living arrangements where individuals come together to share resources, responsibilities, and property based on a common vision. These communities often come in different forms such as ecovillages, housing cooperatives, and collective households. They are designed to promote social cohesion and teamwork and are sometimes referred to as an “alternative lifestyle”. Intentional communities can be found all over the world, from Anabaptist Christian Bruderhof Communities to traditional ashrams. Overall, intentional communities are designed to promote a sense of community and togetherness among individuals who share a common vision.
The concept of intentional community has been present in Christianity since the earliest days of the Church. In fact, Acts 2:42 describes the early Christians as “continually devoting themselves to the apostles’ teaching and to fellowship, to the breaking of bread and to prayer.” This devotion to communal living continued with the emergence of monasticism in the late 3rd century, which eventually became an established institution in the Church by the 4th century. During this time, monks and nuns lived in small, isolated communities, dedicating themselves to a life of prayer and manual labor. These early intentional communities were a reflection of the Christian ideal of living in unity and fellowship with one another.
In his book “The Benedict Option,” Rod Dreher argues that Christians should consider withdrawing from contemporary society and forming communities based on the teachings of St. Benedict. According to Dreher, the current cultural climate is hostile to traditional Christian values, and Christians are at risk of losing their faith if they continue to engage with it. He suggests that Christians should follow the example of Benedictine monks, who withdrew from the corrupt society of their time to form communities based on prayer, work, and learning.
Dreher cites the example of the Benedictine monastery at Norcia, Italy, which has become a model for his vision of Christian community. The monks there live according to the Rule of of St. Benedict, which emphasizes the importance of prayer, humility, and service to others. Dreher argues that such communities can provide a refuge for Christians who feel alienated from the dominant culture and help them to deepen their faith.
While some critics have accused Dreher of advocating for isolationism and a retreat from the world, he insists that the Benedict Option is not about turning inward or abandoning the world, but rather about building strong communities that can serve as a witness to the Gospel in a secular age. Dreher acknowledges that the Benedict Option is not for everyone, but he believes that it offers a way forward for Christians who are struggling to maintain their faith in an increasingly hostile culture.
I’ve long held the belief that God has preserved the Old Roman apostolate for an important role to play in addressing the crisis that is prevalent in the Church today. Specifically, in a time where sound teaching and leadership from the institutional hierarchy cannot be reliably counted on, the apostolate must step in and fill the gap, acting where others have failed to do so. By doing this, the apostolate can help ensure that the Church remains true to its teachings and continues to provide spiritual guidance and support to its followers.
When I became Primus, I shared with some brother clergy my concept of an “oratorian model” for the Old Roman apostolate; intentional Catholic communities i.e. groups of Catholics who come together with the purpose of sharing their faith and living in accordance with traditional Catholic teachings. Communities not isolated from society but rather integrated within their neighborhoods and local communities. By creating intentional Catholic communities, Catholics can support each other in their faith journeys, deepen their understanding of Catholic teachings, and engage in acts of service and evangelization in their local communities. These communities can also serve as a witness to the broader society of the power of the Catholic faith in everyday life.
Intentional communities could become a growing trend among faithful Catholics who seek to live together in a shared environment. These communities could be as small as single households where like-minded individuals houseshare, or families coming together to form a close-knit community in a local neighbourhood. The aim of intentional communities is to foster a sense of fellowship, mutual support, and common purpose. Members of these communities can share resources, responsibilities, and spiritual practices, such as daily prayer or Mass attendance. By living in intentional communities, Catholics can deepen their faith, strengthen their relationships with one another, and create a more meaningful and purposeful life.
An excellent example though admittedly not an originally nor deliberately intended one, is the traditional Catholic community in St Mary’s Kansas. Here traditional Catholic families supported the SSPX apostolate, sending their children to the school, which grew into an academy and became a beacon of traditional Catholic education. St. Mary’s Academy and College is now one of the leading institutions for traditional Catholic education in the United States. Today, it stands as a testament to the power of traditional Catholic education to shape the lives of young people in a positive way.
The traditional Catholic community in St. Mary’s, Kansas has a rich history dating back to 1848 when the Jesuits established the Church of the Immaculate Conception, now known as St. Mary’s Academy & College. In 1978, the Society of St. Pius X acquired the property and has since built a new monumental church named The Immaculata, which is dedicated to the traditional Latin Mass and other sacraments according to the traditional rites of the Catholic Church. The traditional Catholic families in the area have been instrumental in rebuilding the community and growing the school, resulting in a thriving traditional Catholic presence. The recent consecration of The Immaculata is a symbol of hope for traditional Catholicism worldwide.
The success of St. Mary’s Kansas as a traditional Catholic community can serve as a source of inspiration for other traditional Catholic communities looking to emulate its positive aspects. While replicating the model on a large scale may not be feasible, the underlying principles that created the strong sense of community in St. Mary’s can be adapted to suit the needs and circumstances of other communities. By focusing on fostering strong relationships among members, promoting shared values and beliefs, and creating a sense of belonging, communities can create an atmosphere that is conducive to growth and development. This, in turn, can lead to a more fulfilling and meaningful life for all members.
So an intentional Catholic community is a group of people who are committed to living out their traditional Catholic life in a communal setting. This can include families, couples, or individuals who share a common goal of deepening their relationship with God and each other. However, the success of such communities will be dependent on a strong foundation of prayer. Prayer is the backbone of the Christian’s life and is essential for building relationships with God and with each other. Through prayer, intentional Catholic communities can come together to support each other, grow in their faith, and serve the wider community.
Building an intentional household requires more than just physical space. It also involves establishing a domestic church where household members can come together to strengthen their faith and relationship with God. This designated area within the home fosters deeper and more meaningful connections within the family and provides a sense of belonging and purpose. The domestic church serves as a sanctuary where members can pray, read the Bible, and participate in other spiritual activities. It also serves as a reminder that the community’s faith is an integral part of their daily lives and helps to build a strong and vibrant Catholic household.
In ancient Rome, religion played a significant role in the daily lives of its citizens. As such, it was common for households to have a designated space within their homes to pray or direct their prayers. This space, as the domestic church, could range from a simple prayer corner to a room that was set apart as a chapel. The purpose of the domestic church was to provide a private and sacred space for individuals and their families to connect with their faith and spirituality. This tradition of having a domestic church has persisted over the centuries and is still observed in many Roman Catholic and Orthodox Christian households today.
The concept of the domestic church refers to the idea that family home can be a sacred space where God’s presence is felt. It is rooted in the biblical understanding of the family as a foundational unit of society. The family, as a microcosm of the larger Church, has a responsibility to teach and transmit the faith to its members. By doing so, the family not only strengthens its own faith but also contributes to the overall health and vitality of the wider Church. The domestic church is a reminder that God is present in all aspects of family life, and that every moment can be an opportunity to encounter the divine.
The domestic church represents the truth of God’s covenant to His chosen people, a promise made by Christ, that He would reside with them. It is “holy ground” dedicated by the devotion with which it is treated and respected irrespective of whether it has been blessed or set apart by a priest or not. God is faithful to those who are faithful to Him. The prayers and devotion of the household make the space sacred. Whether marked by a simple cross or decorated with icons and statuary, as the focus of God’s place in the heart of the house and household, it serves to manifest the faith of the people. Making a distinct place for God in their home is what sets apart the faithful from the unfaithful and the unbeliever.
Of course, it is to be hoped that in any given location there might be several intentional Catholic communities or households able to come together and provide for a regular chapel in which to worship according to the traditional liturgy, like The Immaculata in Kansas. This certainly is something the Old Roman apostolate could hope for and work towards, but in the first instance our focus should be on people.
Old Romans as traditional Catholics who are seeking a more authentic Catholic life would benefit from seeking out like-minded individuals and forming intentional communities. By attending traditional Latin Mass together, studying Catholic doctrine and history, and supporting one another in living out the teachings of the Church, individuals could deepen their faith and strengthen their commitment to Christ. By working together, traditional Catholics can explore the possibilities of living a more authentic Catholic life and grow in their understanding of and love for the Church.
Catholic individuals must adopt a radical shift in their attitudes and approach to living life if they are to reject secularism and live ‘contra mundum’ (against the world). The decline in attendance at Mass and the growth of secularism have been identified as major threats to the Church. Scandals in the Church and a lack of belief in its teachings are some of the factors behind this decline. Youth-focused groups are increasingly incorporating progressive elements to seemingly make the Church more attractive to millennials and in doing so threaten the integrity of the faith and it’s doctrines.
Yet the traditional Catholic family and way of life is a concept that has been around for centuries. It is based on the belief that the family is the foundation of society and that the roles of men and women are clearly defined. The traditional Catholic family values such as love, respect, and obedience are instilled in children from a young age. However, in recent times, this way of life has come under attack from various angles. The increasing secularization of society has led to a decline in the number of people who identify as Catholic. This decline in faith has led to a decline in the number of people who uphold traditional Catholic values.
Furthermore, the rise of individualism and feminism has challenged the traditional roles of men and women within the family. The traditional Catholic family values of submission, obedience, and sacrifice are seen as outdated and oppressive. Instead, modern society promotes individualism, self-expression, and the pursuit of personal happiness above all else. However, despite these challenges, many Catholic families continue to uphold traditional values and pass them on to their children. They believe that the traditional Catholic family is the cornerstone of society and that it is their duty to preserve it. These families face numerous challenges, but they remain steadfast in their beliefs and continue to live according to their faith. The Old Roman apostolate in its missions and chapels must do everything to support and promote this traditional approach to family life.
Therefore it is crucial for the preservation of the faith and the survival of the family that the younger generation is taught the values and traditions of Catholic culture. In today’s world, many young people are exposed to a variety of cultures and traditions. While learning about different cultures can be a positive experience, it is also important for young people to understand and appreciate the values and traditions of their own culture. By preserving these values and traditions, families can maintain a sense of identity and belonging, which can be particularly important during times of change or uncertainty.
Teaching the younger generation about their Catholic culture involves more than just passing on information. It requires creating opportunities for young people to experience and participate in cultural traditions, as religious services or participating in family celebrations. By involving young people in these activities, families can help to ensure that Catholic cultural traditions are passed down from one generation to the next. But this cultural induction must not be superficial but communicate a true and proper understanding of Catholic culture and spirituality based on the Scriptures and doctrine of the apostles.
The Catholic faith is rich with traditions that are shared by Catholics all around the world. These traditions, ranging from communal family devotions to individual prayers, from traditional communal customs to personal acts of piety, have been passed down from generation to generation. It is important to revive and preserve these traditions, especially while the older generations are still with us. By doing so, we can retrieve the knowledge and praxis of these traditions before it is too late. These traditions not only provide a sense of continuity and connection to our past but also serve as a powerful means of fostering faith and spirituality in our lives.
Every local mission of the Old Roman apostolate must carry out thorough research and actively promote local cultural customs to ensure their transmission to the present generation through catechesis. The revival and preservation of Catholic cultural traditions are critical for the Church’s survival. These traditions connect us to our spiritual heritage, providing a sense of continuity with the past. By reclaiming these traditions, our faith can be strengthened, and our worship can be enriched. We can also pass on a legacy of beauty and reverence to future generations, making it a matter of utmost importance.
We are initiating the process of developing a program that has the goal of promoting cultural enrichment and intentional Catholic communities across different age groups. Our aim is to create a platform that facilitates meaningful dialogue, fosters understanding, and brings people together within the Old Roman apostolates. Our ultimate goal is to build a closely-knit community that is united in faith and purpose.
One of the key aspects of our program is the formation of intentional Catholic communities. These communities will provide individuals with an opportunity to come together and support each other in their faith journeys. By working together, we hope to create an environment where people can grow in their faith and deepen their appreciation for the Church’s cultural heritage.
Through this initiative, we will strive to promote intergenerational collaboration, constructive dialogue, and understanding. We believe that by working together, we can build a stronger and more vibrant community that is rooted in faith and cultural heritage.
Oremus pro invicem
✠Jerome
Orthodox Old Romans have never claimed to be anything other than Catholics striving to maintain and perpetuate the perennial Catholic faith. The following distinctives should assist the inquirer to recognise authentic Old Roman apostolates and missions from others who call themselves “Old Roman Catholic” who are anything but!
Old Roman apostolates are few in number and their histories often overlap in terms of individuals and events. Old Roman apostolates are conservative in their governance, beliefs, and religious practices. They are identifiable by their endurance and steadfastness. Although they acknowledge their roots in the early See of Utrecht, they reject any association with “Old Catholics” and reject being labeled as “schismatic.”
Annexed by Bl. Pius IX in 1853 to avoid settling a long standing canonical dispute over rights and privileges granted by previous Popes “in perpetuity” to the See of Utrecht (Netherlands). Old Roman clergy have continued to preserve intact the doctrine and liturgy extant at the time of their disavowal by Rome; it is for this they are known as “Old” and for their fidelity to the Latin Rite tradition as, “Roman”.
Old Romans believe “… that faith which has been believed everywhere, always, by all” (St Vincent of Lerins, Commonitory 434AD). Central to the Old Roman apostolate is the preservation and continuance of the orthodox Catholic Faith received from the Apostles and understood through the collective experience, study and testimony of two thousand years of Catholic tradition. To this end the Old Romans have been particularly vigilant concerning the development of Modernism within the Church, noting its subtleties and insidious progression from the time of the Enlightenment to the present day.
As the Old Roman bishops stated to the papal legate in 1823, “We accept with the greatest willingness, and without any exception whatever, all the articles of the Holy Catholic Faith; we will neither hold nor teach, now or afterwards, any other opinions than those which have been decreed, determined and published by our Mother, the Holy Church, conformably to Holy Scripture, tradition, the acts of the Ecumenical Councils, and those of the Council of Trent.”
This Old Roman anti-modernist position is in stark contrast to the progressiveness of Old Catholicism with whom Old Romans are sometimes confused. The two could not be more different. Though Old Romans and Old Catholics share a common history derived from the primitive See of Utrecht, they each represent two quite distinct progressions from the same source; one orthodox, the other apostate. The difference should be obvious to even the most casual observer.
✠Arnold Harris Mathew of England was consecrated to the Episcopate in 1908 by ✠Gerard Gul of Utrecht at a time when Utrecht was still truly orthodox. At the time of ✠Mathew’s consecration at Utrecht, no serious inroads had been made upon the Catholic Faith by the Church of Utrecht, nor had she yet departed in any way from Catholic traditions and practice. By the end of 1910, however, the heterodox influence of the “Old Catholics” had proved too much for Utrecht, overwhelmed her, and so great and far-reaching were the changes which she was prevailed upon to make in her formularies and doctrinal position, that on December 29, 1910, ✠Mathew was forced to break ties with Utrecht in order to preserve the Old Roman legacy ✠Mathew adopted the name previously used by the Utrajectine Church before they deviated from orthodox beliefs, “Old Roman” Catholic. He composed the following prayer, still recited in Old Roman churches after the Leonine prayers.
Almighty and everlasting God, Whose only begotten Son, Jesus Christ the Good Shepherd, has said, “Other sheep I have that are not of this fold; them also I must bring, and they shall hear My voice, and there shall be one fold and one shepherd”; let Thy rich and abundant blessing rest upon the Old Roman Catholic Church, to the end that it may serve Thy purpose by gathering in the lost and straying sheep. Enlighten, sanctify, and quicken it by the indwelling of the Holy Ghost, that suspicions and prejudices may be disarmed, and the other sheep being brought to hear and to know the voice of their true Shepherd thereby, all may be brought into full and perfect unity in the one fold of Thy Holy Catholic Church, under the wise and loving keeping of Thy Vicar, through the same Jesus Christ, Thy Son, who with Thee and the Holy Ghost, liveth and reigneth God, world without end. Amen.
On 12 April, 1925 the successor to ✠Mathew of the Old Romans in England, ✠Bernard M Williams repudiated again the errors of the Old Catholics and in 1939, ✠Williams would further declare “We disclaim all pretensions to being in any sense ‘a Church.’ We are simply a Rite within the Catholic Church…” In traditional papal encyclicals, a “schismatic community” is a Christian community adhering to valid sacraments but without recognizing the primacy of place of Rome or the importance of the papacy. This cannot be levelled at the Old Romans who clearly betray a recognition of the primacy of the Popes and the importance of maintaining communion with all Catholics. But after the promulgation of the decrees of the Second Vatican Council and the Novus Ordo Missae that followed, seeing the crisis in the Church increase exponentially, the Old Romans have taken a position to continue in the practice of the immemorial Catholic Faith.
“If someone, for a reasonable motive, holds the person of the Pope in suspicion and refuses his presence, even his jurisdiction, he does not commit the delict of schism nor any other whatsoever, provided that he be ready to accept the Pope were he not held in suspicion. It goes without saying that one has the right to avoid what is harmful and to ward off dangers. In fact, it may happen that the Pope could govern tyrannically and that is all the easier as he is the more powerful and does not fear any punishment from anyone on earth.”
Thomas, Cardinal Cajetan, De divina institutione Pontificatus Romani Pontificis (1521)
Orthodox Old Roman bishops possess only one line of Apostolic succession in close lineal descent directly from Archbishop Gul of Utrecht via the consecration of ✠Arnold Harris Mathew in 1908. This succession is shared in common with 95% of Roman Catholic bishops in the world today and is generally known as the Rebiba succession. Old Roman bishops do not claim multiple lines of succession nor are their co-consecrators from non-Old Roman groups.
Authentic Old Roman bishops are consecrated exclusively employing the Pontificale Romanum according to the Tridentine Rite of episcopal consecration. To the prejudice of those ordained by any other pretended western rite who petition to join them, Old Romans will reordain sub-conditione according to the Pontificale Romanum.
All the Ultrajectine Old Roman bishops from ✠Steenoven in 1725 down to ✠Mathew in 1908 were decreed individually excommunicate by successive Popes for receiving episcopal consecration without a papal mandate. The mandatum is the papal document granting permission for the consecration of a bishop who will serve as a bishop in any capacity, including as an auxiliary or titular bishop. This despite the privilege granted the Chapter of Utrecht to elect their own bishops by Bl. Pope Eugene III in 1145 and affirmed by the Fourth Lateran Council in 1215 (canons 23 & 24), and the request and notification by the Ultrajectine bishops to Rome of the election and consecrations.
Even though the historical bishops in the Ultrajectine succession received declaratory sentences of excommunication, the 1917 CIC states; “It is not permitted to extend penalties from person to person or from case to case, even though the reason is the same or even stronger.” Canon 2219§3. In other words, excommunication is not contagious nor contiguous, but personal and its effects limited to the named individual. Since the consecrations of ✠Herbert Beale and ✠Arthur Howarth no Old Roman bishop has been declared excommunicate since 1911.
Rome still recognises the validity of the Ultrajectine apostolic succession as various Old Roman clergy who were previously under Roman obedience and have individually reconciled with the Holy See have been required to repent of their receiving holy Orders. Likewise, in dialogue with the Polish National Catholic Church (in America) since 1996 the Holy See has recognised the validity of the holy Orders and sacraments administered by them which derive from the same Old Roman apostolic succession. Anecdotally, individual Old Roman bishops upon enquiry with the Holy See have also had the presumed validity of this Apostolic succession confirmed.
Though different Old Roman apostolates have used distinguishing titles to differentiate between themselves, usually reflecting geographical location, they have always been titled Old Roman Catholic.
The Old Romans adhere to an ecclesiological system of episcopal governance and strive to follow the 1917 CIC as closely as possible. They do not regard their apostolates as parallel to nor opposing existing contemporary Roman Catholic jurisdictional structures. They sincerely hold themselves to be operating in unprecedented times under a state of necessity for the Church.
Before and after the promulgation of the 1917 Code of Canon Law, the latæ sententiæ penalty for episcopal consecration without a papal mandate was a suspension a divinis (Canon 2370) “… suspended by the Law itself, until the Apostolic See dispenses them.” In 1951 Pius XII decreed an ipso facto “automatic excommunication most especially reserved to the Apostolic See” for a man appointed to a canonical office without appointment by the Holy See, i.e. as an ordinary over an existing canonically erected jurisdiction. This was reaffirmed by the encyclical Ad Apostolorum Principis (29 June, 1958) concerning the problem of the Chinese Patriotic Association’s illicit installation of schismatic bishops to head vacant dioceses in China.
Though some might assume the automatic sentences described above apply to Old Roman bishops, under both codes of Canon Law, i.e. 1917 Canon 2205§2 and 1983 Canon 1323§4 respectively, persons acting contrary to the law believing there to be a grave necessity to do so, are dispensed from canonical penalty: “No penalty is incurred by a person forced by a necessity to act against the law.” Both the original dispute between Utrecht and Rome over the election of bishops, the usurpation of the primitive Ultrajectine See’s hierarchy, and particularly the prevailing modernist crisis in the contemporary Church are considered sufficiently grave by Old Roman bishops enough to necessitate their actions.
Following traditional custom, Old Roman bishops are consecrated to “titular titles” of vacant extinct sees – careful to check they are vacant at the time of their election and consecration. Bishops are elected and consecrated to provide episcopal oversight to specific geographical areas of the Old Roman apostolate and to guarantee the validity of sacraments. Old Roman bishops understand these titular titles will be surrendered to an orthodox Pope when reconciliation with the Holy See occurs.
Catholic faithful who attend and support Old Roman apostolates, missions and chapels, do so on a voluntary basis i.e. by implicit request for sacraments and pastoral services. They are not required to make a contrary profession of Faith to that which any Catholic rightly holds to be the Catholic Faith and only if converting from other Christian traditions is an abjuration of heresy and profession of Faith required.
Though Old Roman bishops and clergy do not consider themselves to be labouring under any sentence or censure, Canon Law provides, “If a censure prohibits the celebration of sacraments or sacramentals or the placing of an act of governance, the prohibition is suspended whenever it is necessary to care for the faithful in danger of death. If a latae sententiae censure has not been declared, the prohibition is also suspended whenever a member of the faithful requests a sacrament or sacramental or an act of governance; a person is permitted to request this for any just cause.” Canon 1335 CIC 1983
The Old Roman Ordo is based upon the Universal Kalendar as it was extant in 1910, though local variations in regions and territories are of course permitted.
Authentic chapels and missions of the Old Roman apostolate offer the holy sacrifice of the Mass exclusively according to the perennial Latin Rite, i.e. the “Tridentine Rite” as codified by the Council of Trent and promulgated by Pope St Pius V with Quo primum (14 July, 1570). Traditionally and whenever possible using earlier editions of the Missale Romanum prior to 1948.
The solemn liturgies of Holy Week and the Sacrum Triduum are offered similarly according to the rites and ceremonies as extant prior to the changes introduced by Pope Pius XII with Maxima Redemptionis (19 November, 1955). Likewise the pastoral offices e.g. Baptism, Confirmation, Holy Matrimony, Viaticum, etc, are all taken from the Rituale Romanum of the Tridentine Rite. Though predominantly in Latin, occasional parts may be said in the vernacular for pastoral and catechetical reasons.
All ordinations both to the minor and major orders respectively employ exclusively the Tridentine Rite, i.e. the Pontificale Romanum and from earlier editions dated before Sacramentum Ordinis (30 November, 1947) of Pope Pius XII and for the consecration of bishops, the editions prior to Episcopalis Consecrationis (30 November, 1944).
Old Roman clergy and religious pray from earlier editions either of the Breviarium Romanum prior to the 1910 reform, Divino Afflatu (01 November, 1911) promulgated by Pope St Pius X, or using earlier editions of the Diurnale monasticum.
It should be obvious then to any inquirer coming across a group claiming to be Old Roman, that
if the Pope is not prayed for,
if the liturgy offered is not Tridentine,
if traditional Catholic customs are not practised,
if the clergy have not received minor ordinations, and
if the teaching contains modernist errors and attitudes…
the likelihood is they are NOT Old Roman Catholics.
HE ✠Joash Jaime, episcopal administrator of the Philippine Territory for the Old Roman apostolate in Asia, received the Profession of Faith, the Oath against Modernism and the Oath of Fidelity and Obedience from the Rev’d Harold L Plaza during holy Mass at the newly completed and blessed chapel of Nuestra Señora Virgen de la Regla, Sitio Kadulang, Marigondon, Lapu-lapu City, Cebu on Good Shepherd Sunday (Second Sunday after Easter).
The Profession and Oaths were made before ✠Joash and witnessed by the faithful of the mission as the priest swore upon the sacred Scriptures. After the vows, the bishop blessed Fr Harold with a prayer for perseverance and presented him with a pastoral stole, admitting him to the charge of parochial administrator, before witnessing his signature to the Oaths upon the altar.
The Rottingdean Panto is a yearly event organized in the small seaside village of Rottingdean, east of Brighton, UK. For the twelfth year running ✠Jerome was director of music, rehearsing the cast and accompanying the performances on keyboard with a small band of live musicians!
Pantomime has been a popular form of entertainment in Britain since the 18th century. It was originally performed in the music halls of London and was often used as a form of political satire. By the 19th century, pantomimes had become an important part of Christmas festivities and were performed all over the country. Since then, they have evolved to include more modern elements such as special effects and celebrity guests.
Pantomime is an important part of British culture and continues to be enjoyed by people of all ages. It’s a great way to bring people together and enjoy some light-hearted entertainment during the festive season.
The panto this year was a retelling of the classic tale of Jack and the Beanstalk, with a local twist. The story featured Jack, a young farmer from “Vegtaville”, who manages to climb up the beanstalk and into the magical “Cloudland”. There he meets the giant, who he must outwit in order to save his family from poverty and win the hand of the Princess Jill. With the help of some magical beans, Jack manages to defeat the giant, rescue Daisy the cow thus reclaiming his family’s fortune and marry the princess! The panto was performed by local actors and actresses, with live music provided by local musicians.
The Rottingdean Panto is an important event for the village as it brings together locals from all walks of life and provides entertainment for everyone. It is also an opportunity for people to come together and celebrate their community spirit in a unique way. The audience was invited to sing along to beloved songs and join in the fun. The production included traditional elements such as audience participation, slapstick comedy and song and dance numbers. During the performances, there were also chances to win prizes donated by the cast from a charity raffle, this year benefiting children suffering with cancer, “Children with Cancer UK” and “Chomp” supporting families in challenging circumstances.
This is an example of “social action” that ✠Jerome has been advocating for the Old Roman apostolate. Using gifts, skills, talents and abilities in ways that benefit the community and bear positive witness to our Faith. Throughout the three months of the pantomime production from rehearsals through to performance, ✠Jerome always presented in clerical dress, mainly cassock, and was open about his ministry and vocation with cast and audience alike. This provoked conversations from genuine enquirers’ and even pastoral counsel. There is a great need for clergy to be visible in their communities, for there are many souls searching for answers in our chaotic and troublesome world. ✠Jerome’s twelve year involvement in the Rottingdean Panto has served locally to build favourable recognition and acceptance – the same could be repeated elsewhere Old Roman’s serve.
“Gaudium magnum”[i] (great joy) is how the angel described to the shepherds the first Christmas, but is this the experience of most people today in the 21C? The people displaced by war in Ukraine and other places, the persecuted Christians of the underground church in China and in other places, the homeless sleeping rough on our streets, the families struggling with the rise in the cost of living, the elderly frightened to heat their homes… the lonely, will they experience “great joy” this Christmas?
The word “Christmas” is derived from the old English phrase “Christes maesse”, meaning “Christ’s Mass”. This title reminds us of the real reason for the season, which is the remembrance of the birth of a Saviour, the Messiah, our Redeemer, Jesus, the Christ.
The Mass is the re-presentation of the sacrifice of Calvary, the testimony of God’s love in Christ for us, Who sacrifices Himself for our trespasses and restores us to right relationship with God. This ultimate sacrifice for the redemption of the world is why we celebrate Christmas and is the meaning of its name.
Without the Christ i.e., the Saviour, without the Mass i.e., the Cross, there is no point in feasting and celebrating what is meant to express our joy, hope and faith in God’s love.
St Pius X wrote, “Without any doubt there is a desire in all hearts for peace. But how foolish is he who seeks this peace apart from God; for if God be driven out, justice is banished, and once justice fails, all hope of peace is lost.”[ii] Sadly, dark forces are striving to negate the whole point of Christmas, and in so doing quash true joy from our lives.
Corrupted by Commercialism and Secularisation
Regrettably, over time, Christmas has been slowly diminished by consumerism and secularism. Rather than being a spiritual holiday, it has become a period of shopping, socialising, and indulgence. The authentic intent of the holiday has been forgotten and the emphasis on materialism has stripped Christmas of its true felicity and its genuine elation.
Christmas, for most people, is to be mired in debt, anxiety, and fear of not meeting expectations, a far cry from its original purpose of being an expressive and demonstrative time of faith, hope and love. Regrettably, it has become a time of material worship, hopelessness, and self-centeredness. This is having a deleterious effect on our children, our society and even our faith.
So many Christians have succumbed to this secularised version of Christmas, allowing consumerism and materialism to take over a religious season which was to symbolize trust, expectation, and affection. Instead of honouring our faith, we have allowed our observance to devolve into a season of materialism, unhappiness, and selfishness, the very antithesis of its true meaning and purpose.
Ignorance of our inherited traditions and customs, theology, and history has caused our contemporary witness to become distorted by the values of the world. Forfeiting our unique faith heritage, losing our religious culture and by doing so depriving ourselves and others of the spiritual richness and significance of the season. This infidelity to Christ and His sacrifice on Calvary is why for so many, this season is wretched and despairing.
Our surrender to the secularist narrative and failure to denounce the consumerist zeitgeist is why we fail as ambassadors of the Gospel in our own time and generation. Our apathy and thus capitulation have allowed the corruption of our holiday season and in doing so we have robbed the world of the true spirit and meaning of Christmas.
Reclaim by restoring Christmas!
It is paramount that we re-establish Christmas as a period of joy, hope, and love. We must remember its historical roots, its spiritual significance, and its true meaning. We must strive to reclaim the holiday from its secularisation and consumerism and bring back to the forefront the values of faith, hope and love that are at the core of what Christmas should be about.
In the first instance, we should observe appropriately the pre-season of Advent, through genuine prayer and fasting, not indulging with others in pre-emptive celebrations that spoil the eventual joy of the Christmas season.
We must example ourselves the reconciliation and mercy that is at the heart of the true reason for Christmas and strive to make peace with all. Humbling ourselves to apologise for past hurts or even to accept the contrition of others towards us. Particularly among family, but also acquaintances and colleagues. Let us restore the sense of “goodwill” that was so redolent of this season.
We should encourage thoughtfulness, kindness, and compassion by spending time in activities that reflect the true spirit of Christmas, such as carolling for charities, visiting the sick, elderly, or lonely, volunteering at shelters or soup kitchens, and other ways that express consideration and service. We should strive to demonstrate our faith and how it can make a difference in our communities.
We should take the time to explain the spiritual significance of Christmas and its true meaning to our families, friends, and colleagues. Not shying away from explaining why we are volunteering in charitable activities or attending religious services. We should make a conscious effort to send greeting cards and buy gifts that are meaningful and have a purpose that can also help to restore the meaning of Christmas.
We must counter the concept that Christmas ends on December 26th and restore an extended celebration, like the traditional twelve days of Christmas, that for centuries enabled our forebears to forget their apprehension of the darker days, long nights, and depression regarding the winter months. We should try to reserve our celebratory gatherings and socialising events for the period after Christmas Day, making a point and using any influence we have over the organisation of such events; in times past this was the customary time for seasonal parties, and we could make it so again.
We should rediscover our seasonal customs and traditions and catechise ourselves about their religious and theological significance. This is best done by supporting and restoring authentic Catholic tradition and spirituality, the sacred liturgy and devotional life that in times past turned sinners into saints and formed the basis of our culture and way of life.
We should restore the concept of Christmas as primarily a family-centred celebration, recalling the experience and example of the Holy Family, challenging the rampant individualist attitude prevalent today and fostering an appreciation of familial ties. From there, we can expand the concept to include friends and neighbours and hope to restore “society”.
Pope St. Leo I, “Our Saviour, Dear Friends, was born today: let us rejoice! For there is no proper place for sadness, when we keep the birthday of the Life, which destroys the fear of mortality and brings us the joy of promised eternity. No one is kept from sharing in this happiness. There is for all one common measure of joy, because as our Lord the destroyer of sin and death finds none free from charge, so is He come to free us all. Let the saint exult in that he draws near to victory. Let the sinner be glad in that he is invited to pardon. Let the gentle take courage in that he is called to life.”[iii]
We should strive to ensure that our celebrations are not merely a matter of exchanging gifts, but that we find time to reflect on the true meaning of Christmas and its spiritual dimension. We should not forget to pray together, worship together, serve each other and in so doing mirror Him “who came first to serve us”[iv] by offering us salvation, restoration, and reconciliation with God.
Finally, we must not forget that Christmas is ultimately about Jesus and the transformative hope that He brings, for as the carol states, “the hopes and fears of all the years, are met in Thee tonight…”[v] We should strive to re-establish Him at the centre of our lives as we celebrate His coming into this world and hope thereby to bring true “great joy” to all people.
With my prayers for you all this holy season
I.X.
Brichtelmestunensis
In Vigilia Nativitatis Domini MMXXII A.D.
[i] Luke 2:10 “And the angel said to them: Fear not; for, behold, I bring you good tidings of great joy, that shall be to all the people:”
[ii] “E supremi” October 4, 1903
[iii] Pope St. Leo I, Sermon on the Feast of the Nativity
[iv] Cf Mark 10:45 “For even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many.”
[v] “O little town of Bethlehem” Rector Phillips Brooks (1835-1903) of Philadelphia, wrote the words to O Little Town of Bethlehem in 1868, following a pilgrimage to the Holy Land. He was inspired by the view of Bethlehem from the hills of Palestine especially at night time. His church organist Lewis Redner (1831-1908) wrote the melody to O Little Town of Bethlehem for the Sunday school children’s choir.
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