Author: TheOldRoman

The Vocational Crisis

The ongoing crisis within the Church has underscored the imperative for groundbreaking approaches that can secure the Church’s endurance for future generations. It is evident that the decline in vocations within the institutional church is a clear indication of this pressing matter. Nevertheless, despite the issuance of “Traditionis Custodes”¹ aiming to eradicate the Traditional Latin Mass, there has been a notable upsurge in vocations within the Traditional Catholic movement. Seminaries such as the Society of St Pius X, former Ecclesia Dei apostolates and communities, and sedevacantist groups are all experiencing a substantial demand from aspiring vocations. Some Traditionalists even discuss the revitalization of the “simplex” or “chantry” priest model² to cater to the increasing demand for Masses and alleviate the scarcity of seminary-trained priests. To confront this challenge, it is crucial to explore innovative methods of attracting and engaging individuals who are eager to devote themselves to the Church’s mission and values.

Prior to the Council of Trent and since the time of the apostles, an apprenticeship model for discerning and training priests was standard across the Church. A candidate might live near or with a priest and be trained by him, or be attached to the bishop’s household (domi episcoporum) and learn from the bishop or his delegate, the praepositus,³ or attend a Cathedral school. This latter model essentially became codified and expanded by Trent to create the seminary model we are familiar with today. However, in the current circumstances, the seminary model is unable to meet the demands of the Traditional Catholic movement due to insufficient resources and the exponentially rising costs of providing residential training for the number of vocations. Nevertheless, for more than a century, the Old Roman apostolate has effectively utilized an apprenticeship model despite limited means.

The Worker Priest Movement

The emergence of the Worker Priest Movement in France⁴ during the 1940s was a direct response to the profound changes brought about by World War II. This innovative concept involved Catholic priests residing and working alongside industrial laborers, with the purpose of gaining a deeper understanding of and providing support to the working class. The movement aimed to bridge the gap between the Church and the labour force, promoting unity and addressing the social and economic challenges faced by the working class. In practice, the worker priests took on manual labour jobs, resided in working-class communities, and actively engaged in social and political activism. Their objective was to bring the teachings of the Catholic Church directly to industrial workers and advocate for social justice in the context of their everyday lives.

The progress of the movement was met with obstacles and ultimately experienced setbacks due to resistance from conservative factions within the Catholic Church hierarchy. The worker priests’ active participation in labour unions and left-wing political movements caused tensions with the Church leadership, which resulted in a crackdown on the movement. The Vatican’s determination to suppress the movement during the 1950s constituted a substantial setback for the worker priest ideology, leading to its decline and eventual extinction. However, during these prolonged periods of turmoil within the Church, the Old Roman apostolate through necessity has managed to cultivate a cohort of conservative and orthodox clergy, utilizing the finest components and initial noble aspirations of the worker priest concept.

Sacred & Profane

If one were to imagine a monastery, what would come to mind? Perhaps a sanctuary devoted to prayer? A secluded spiritual refuge detached from the limitations and preoccupations of the material realm? A dwelling where individuals who have forsaken worldly pursuits lead lives of dedication and service to God? Without a doubt, these qualities are often associated with monasteries. However, a fundamental aspect that is shared among all monasteries is their ability to sustain themselves materially. This involves the monastery, along with its monks and nuns, typically ensuring the financial and physical support required for their contemplative existence. Whether it be through cultivating crops, utilizing artistic talents, or engaging in scholarly pursuits to acquire the commodities they cannot provide for themselves, they are not completely disengaged from the world. Nevertheless, their lives and the environments they inhabit are commonly regarded as sacred. They harmoniously blend the sacred (religious life) and profane (worldly concerns).

Similar to the monks and nuns residing within monasteries, as well as other Catholic clergy worldwide, some of our Old Roman priests also navigate the delicate balance between the sacred and the secular. Like their monastic counterparts, Old Roman clergy strive to attain sanctity by diligently adhering to the canonical requirements of praying the Divine Office, celebrating Mass, and administering sacraments to faithful Christians who, too, strive for holiness. However, many Old Roman priests also engage in secular occupations to sustain themselves materially. In various aspects, contrary to the prevailing perception of clericalism, our Old Roman clergy fully empathize with the daily struggles faced by the laity and are, therefore, better equipped to care for, understand, and guide them in their spiritual journey. Unlike those whose worldly concerns have been entirely relinquished, our priests do not take basic aspects of life for granted, such as housing, sustenance, and expenses. These ordinary matters hold equal significance for our priests as they do for any other individual.

In the past, the seminary and rectory were considered suitable environments for the support and sustenance of sacred ministers. However, this practice is a relatively new development that emerged from the reformative endeavours of the Counter-reformation. Throughout the Church’s extensive history, clerics like religious monks and nuns, were self-sufficient in addition to their ecclesiastical appointments from skilled or scholarly employment, family wealth or dependent on the generosity of benefactors. The era of wealthy benefactors has significantly diminished, and in the current climate, marked by a multitude of scandals, setbacks, and a prevailing crisis of faith within the Church, it is unlikely that they will make a comeback anytime soon. Furthermore, there are only a limited number of wealthy benefactors who can adequately address this situation and meet the material needs of orthodox priests in sufficient numbers to tackle the crisis. As the rectors of the few Traditional yet oversubscribed seminaries can attest, fundraising is more difficult, not easier, in the present climate if only due to the surge in vocations and the commensurate increase in costs.

Bivocation

Every human being, regardless of their background or circumstances, will hopefully discern two distinct yet complementary vocations in their lifetime. The first is the universal spiritual calling to seek knowledge of, and cultivate a deep love for God. This profound connection with the Divine is ultimately fulfilled through the sacrament of baptism and the subsequent inclusion in the Church community. The nature of this undertaking is both individual and communal. The calling is personally acknowledged and fulfilled (baptism), but it is also embraced and expressed as a collective effort (membership of the Church).

However, alongside this collective spiritual vocation to humanity, each individual is also bestowed with a unique and personal calling. This personal vocation is a reflection of God’s plan for their life and is intricately woven into their inherent predispositions, skills, and abilities. It is a divine invitation to serve God’s Will in a way that is distinct to them alone. This personal vocation is not a mere coincidence or happenstance, but rather a deliberate design by a loving Creator who has endowed every person with a specific set of talents and gifts. It is through the cultivation and refinement of these innate qualities that individuals can effectively contribute to the betterment of themselves and society as a whole.

These dualistic vocations are clearly evident in the lives of individuals who have undergone Christian baptism. These individuals not only establish a profound and meaningful connection with God, but also find a deep sense of purpose and fulfillment in their chosen careers, which span across various fields such as healthcare, education, finance, business, and the arts, among others. The range of professional paths and pursuits is vast and diverse. Each of these fields necessitates specific skills, knowledge, and expertise for success. Whether it involves nurturing young minds, preparing delectable meals, maintaining a clean and orderly environment, or devising innovative solutions, the contributions made by individuals in these diverse disciplines are crucial to the functioning of society. Each profession plays a distinctive role in shaping the world we inhabit.

St. Irenaeus said, “The glory of God is a living man⁵… the life of a man is the vision of God.”⁶ In essence, every human being is called to embrace both the universal spiritual vocation and their personal vocation. These two vocations are intertwined, complementing and enriching one another to realise the whole person. While the spiritual vocation provides a foundation of faith and a connection to the Divine, the personal vocation empowers individuals to actively participate in God’s plan for the world. Therefore, it is essential for individuals to recognize the significance of their personal vocation and to nurture it with care and intentionality. By doing so, they not only fulfill their own purpose but also contribute to the greater tapestry of humanity, playing their part in the grand symphony of the restoration of God’s creation through Jesus Christ.

Bivocational Clergy

Since the inception of the Church, individuals have dutifully answered God’s summons to fulfill their spiritual and personal vocations in service to Him. Throughout history, we have witnessed the remarkable dedication of monks and nuns within the sphere of monastic existence. These individuals collectively embrace a shared devotion to the religious life, finding solace and purpose in their commitment to God. However, what sets them apart is their ability to simultaneously utilize their distinctive skills and capabilities to contribute to the overall welfare, sustenance and maintenance of the community.

In exploring the multifaceted nature of the clergy’s calling, we can find numerous examples of individuals who have exemplified this duality, i.e. spiritual and personal vocations. Renowned composers such as Victoria, Allegri, and Vivaldi, all of whom were priests, serve as prime examples. Their musical genius not only enriched the spiritual lives of those within the Church but also left an indelible mark on the world of music. Similarly, esteemed scientists like Copernicus, Mendel, and Lemaître, who were also priests, made groundbreaking contributions to their respective fields. Copernicus’s revolutionary work on Heliocentrism challenged prevailing beliefs about the universe, while Mendel’s advancements in Genetics laid the foundation for modern understanding of heredity. Lemaître’s work on the Big Bang Theory fundamentally reshaped our understanding of the origins of the universe.

Even in the present day, we continue to witness priests undertaking various roles alongside their religious responsibilities. These individuals serve as educators, imparting knowledge and wisdom to the next generation. They are scientists, pushing the boundaries of human understanding and unraveling the mysteries of the natural world. They are scholars, delving deep into the annals of history and preserving knowledge for future generations. They are medical professionals, providing care and healing to those in need. They are musicians, using their talents to uplift and inspire. They are artists, capturing the beauty of creation through their creative expressions. They are historians, uncovering the past and shedding light on our shared heritage.

It is important to note that many of these individuals successfully pursue notable professions in their specific areas, separate from their duties and obligations as priests. They are able to balance their religious calling with their personal gifts and talents, finding fulfillment in both vocations. In some cases, these individuals even receive compensation for their non-religious endeavors, either alongside their stipend or as a substitute for it. This allows them to support themselves financially while continuing to serve their communities and fulfill their spiritual vocations.

Various examples throughout history and in the present day demonstrate the incredible versatility and dedication of priests who embrace their sacred calling while also making significant contributions in various fields. They embody the idea that one’s spiritual and personal vocations need not be mutually exclusive, but rather can be harmoniously integrated to create a more enriched and fulfilling life. From Pope Benedict XVI, who as Joseph Ratzinger was an accomplished academic and theologian as well as a cleric, to Fr David Brown, S.J., who is an astronomer working as a research astronomer specializing in stellar evolution. Many priests have gifts and talents to share beyond sacramental, pastoral, and administrative roles.

Tentmaker Ministry

“Tentmaker” ministry is sometimes used to describe the bi-vocational or worker priest vocation after the Apostle Paul who supported himself by utilising the skills he learned from his own father’s tentmaking trade while living and preaching in Corinth⁷. Unlike the other apostles in the early Christian Church, who devoted themselves entirely to their religious ministry and lived off the money donated by church members⁸, St Paul frequently performed outside work, not desiring to be a financial burden to the young churches he founded. In Thessaloniki, St Paul states that he and his companions “worked night and day, laboring and toiling so that we would not be a burden to any of you.”⁹

St Paul’s purpose in working was to set an example for the faithful, “You yourselves know that these hands of mine have supplied my own needs and the needs of my companions. In everything I did, I showed you that by this kind of hard work we must help the weak, remembering the words the Lord Jesus himself said: ‘It is more blessed to give than to receive.’”¹⁰ He also hoped that his refusal to accept financial support would build his credibility among non-Christians, thus giving him the chance to win over more of them “If I preach voluntarily, I have a reward; if not voluntarily, I am simply discharging the trust committed to me. What then is my reward? Just this: that in preaching the gospel I may offer it free of charge, and so not make full use of my rights as a preacher of the gospel.”¹¹

Many of the clericalist attitudes that have been significantly criticized by some within the contemporary Church can be attributed to the adverse consequences of attempting to create a rigid separation between the sacred and the profane. The now conventional seminary system providing full-time residential formation and subsequently diocesan board and lodging, stipend, and expenses for regular clergy, or even the comparably high standard of living provided to many religious priests by their religious congregations and orders, has produced expectations and standards that have influenced the perceptions and clericalist behaviors of many clergy members within the contemporary Church. This has led to a dependent and elitist culture within the Church, and fostered a lack of accountability, transparency, and humility.

Old Roman Formation Houses

In response to the query regarding formation, it is acknowledged that traditional seminary formation, though highly desirable, may not always be financially feasible. Consequently, the Old Roman apostolate is actively exploring the foundation of Formation Houses, which follow the time-tested model of the domus ecclesiae or episcopi providing practical training and moral formation. Saints Eusebius of Vercelli, Augustine of Hippo, and Isidore of Seville each set up small communities of young men who lived and studied with their bishop. We have a missionary precedence for such institutions in the example of St Gregory the Great who instructed St Augustine of Canterbury regarding his mission to the Angles, to set up separate places where men could study, live, and pray together.¹² It is worth noting that Formation Houses are not a novel concept even today; numerous religious orders and priestly societies still utilise this model, wherein aspiring individuals, be they postulants, novices, or seminarians, reside alongside experienced mentors, engaging in comprehensive learning and study under their guidance.

The Old Roman apostolate being essentially a missionary endeavour, seeks to utilise this model of formation to answer the crisis in seminary formation and the Church. In the UK¹³ and Philippine territories of the Old Roman apostolate, the process is already underway to find suitable premises for aspiring candidates to be mentored primarily by the episcopal-administrator and by supporting experienced chaplains and qualified professors.

However, what will set these Formation Houses apart from others will be the requirement for candidates to contribute financially to the upkeep of the residence and community experience by being gainfully employed or apprenticed to a secular occupation. This means that candidates will not only be responsible for their own financial well-being but will also have the opportunity to gain practical skills and experience in a real-world setting. By being gainfully employed or apprenticed, candidates will not only be able to support themselves but also contribute to the overall functioning and sustainability of the Formation House.

Furthermore, rather than being separated from the local community, candidates will be expected to actively participate in the life of the local church. This involvement goes beyond attending regular worship services; candidates will have the opportunity to host study groups and fellowship events, thereby fostering a sense of community and connection within the Formation House and the local church. Additionally, candidates may even engage in outreach activities, reaching out to those in need and making a positive impact on the wider community.

In terms of academic qualifications, candidates are expected either to have previously acquired academic credentials in philosophy and theology or be actively pursuing such qualifications¹⁴. However, in addition to these traditional academic pursuits, candidates will also be required to accept training in domestic sciences and other practical skills. This emphasis on practical skills is aimed at equipping candidates with the necessary tools to live independently or in a community setting. By acquiring these skills, candidates will be better prepared to serve others practically in outreach efforts, further enhancing their ability to make a meaningful difference in the lives of those they encounter.

In summary, the Formation Houses will not only provide a residence and community experience for candidates, but they will also offer opportunities for personal and professional growth. Through gainful employment or apprenticeships, candidates will contribute financially to the Formation House while gaining valuable skills and experience. By actively participating in the local church, candidates will foster a sense of community and connection. Additionally, the emphasis on practical skills will enable candidates to live independently, in a community, or serve others practically in outreach.

Though the atmosphere of the Formation Houses will be overtly spiritual and educational, the rarified context will be balanced with a practical and interactive experience. Overall, with exposure to the sciences and discipline of the sacred ministry, liturgy, spiritual direction and daily routine, these Formation Houses will aim to provide a holistic and enriching experience for candidates, equipping them with the necessary tools to thrive in their priestly and personal lives suited to their mission-oriented context.

Old Roman Worker Priests

Many priests in communities worldwide take on additional ministries to help local churches that have limited resources and personnel. In addition, there may be cultural norms that place expectations upon priests to provide for their parents and siblings. Similarly, numerous Old Roman priests adopt a “bi-vocational” approach, wherein they have identified and developed skills and talents that extend beyond religious pursuits and align with complementary professions. This enables them to seamlessly integrate their priestly duties with regular, secular employment, though avoiding jobs and associations that “cannot be reconciled with the obligations proper to the clerical state.”¹⁵ The primary benefit of this arrangement is that it empowers them to achieve financial independence and, in some cases, provide for their families. Additionally, they actively contribute to the local church and community outreach initiatives, assuming an active role and patronage akin to fellow congregants within the areas they reside and operate.

Old Roman clergy have discovered straddling as it were both worlds, they have the opportunity to interact with individuals who would not typically encounter an orthodox Catholic priest. In doing so, they can offer guidance to colleagues who are on a spiritual quest, and when appropriate, shed light on how a Catholic perspective might approach certain situations or issues. By sowing seeds of faith and fostering awareness, our clergy are actively spreading the teachings of our religion. It is often appreciated that some of our clergy do not rely on donations or stipends; this positively influences those who view the Church as a profit-driven institution rather than a sanctuary for salvation. While it is evident in Scripture that ministers deserve remuneration for their labour, historical instances of individuals exploiting this privilege have marred the reputation of the priesthood. One need only recall the Vatileaks Scandal¹⁶, the degradation of the former cardinal, Theodore McCarrick¹⁷ and the recent trial of Giovanni, Cardinal Becciu¹⁸.

Old Roman clergy in their pursuit of the growth and success of our missions, recognize the inherent conflict often between accepting financial support and growing the sanctity of the faithful. They firmly believe that compromising their teachings or preaching to appease donors is unnecessary. As worker priests, their principles and the sanctity of their office are invaluable and cannot be influenced by monetary means. Their dedication and commitment to the salvation of souls, including their own, are the only factors that should be taken into account. Similar to holy monks and nuns who sustain themselves through their temporal labours, the clergy of the Old Roman apostolate also enjoy the freedom of being supported by their own efforts and utilising the skills and abilities bestowed upon them by God, so they are free to fulfil their calling.

Among the worker priests in the Old Roman apostolates, there is a diverse array of backgrounds and experiences. Some received their formation in residential seminaries, while others attended university or pursued theology part-time. Remarkably, one individual managed to balance a demanding job and daily commute while studying for a theology degree for five years. Our priests possess a wealth of experience in various sectors including hospitality, catering, public service, small business, education, corporate roles, chaplaincy, nursing and even qualified counseling in psychotherapy. Additionally, many of them have lived, worked, and studied abroad, enabling them to communicate in multiple languages. We consider ourselves truly fortunate to have such a wide array of talents and skills to contribute to our mission. Engaging in a bi-vocational ministry entails numerous stresses and challenges, with competing obligations and occasional frustrations. In such circumstances, we all rely on God’s grace and assistance.

Certainly, we aim to foster the support of individuals with the financial means to contribute to the mission work of the Old Roman apostolate. We express our sincere gratitude to those individuals who already provide support enough to enable some of our priests to dedicate their time fully to pastoral duties and meet the liturgical needs of the faithful they serve. We do ask that those with means prayerfully consider supporting our Old Roman priests and perhaps establishing mission societies to help our clergy, so that they can dedicate more time to the work of God and pastoral care. Though currently, we find that the status of being bi-vocational is a fortunate aspect for our clergy and our mission. They demonstrate an equivalent level of dedication as full-time pastors voluntarily and by vocation, while adhering to the limitations imposed by time and circumstances, all the while avoiding any temptations or aspirations associated with clericalism. However, above all it is essential to acknowledge that our clergy require the support of your prayers.

Conclusion

While Formation Houses and worker priests may offer a response to the current challenges faced by the Church, it is crucial to acknowledge that the optimal resolution rests in leveraging the profound wisdom and extensive experience accumulated and developed by the Church over two millennia. These alternative models should not supplant the conventional seminary approach and the presence of dedicated pastors, for despite contemporary concerns, these well-established models have otherwise demonstrated their efficacy in delivering a comprehensive theological education and priestly preparation.

However, it is also essential to acknowledge that the Church is a living entity that must adapt to the changing times and needs of its followers. The emergence of Formation Houses and worker priests as alternative paths for formation and ministry reflects this need for flexibility and innovation. While the traditional seminary model provides a comprehensive and structured education, it may not always be accessible or suitable for everyone. Formation Houses, on the other hand, offer a more flexible and localized approach to formation, allowing individuals to receive training and guidance within their own communities. This can be particularly beneficial in areas where access to traditional seminaries is limited or where the needs of the local community require a more tailored approach to ministry.

Worker priests emphasise the integration of faith and work, allowing individuals to serve as both pastors and workers in their respective fields examples to the faithful how to live a wholly integrated spiritual and material life. This approach recognizes that ministry is not confined to the walls of a church but extends into the everyday lives, homes and workplaces of individuals. By engaging with the world in this way, worker priests can also bring the teachings of the Church to a wider audience and address the spiritual needs of those who may not otherwise interact with nor have experience of the Church and the Catholic religion.

In conclusion, while Formation Houses and worker priests provide innovative approaches to formation and ministry, they should be seen as complementary to, rather than replacements for, the traditional seminary model and full-time pastors. The ideal solution lies in embracing the wisdom and experience of the Church’s rich history while also adapting to the changing needs and realities of the Church in the modern world, and particularly during this critical and extended time of crisis of faith and doctrine in the Church.

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1. “Traditiones Custodes” On the Use of the Roman Liturgy Prior to the Reform of 1970 ↩︎
2. Simplex Priests Now! from the ‘Homiletic and Pastoral Review’, June/July 2011 ↩︎
3. Lateran IV required bishops to prepare and instruct ordinandi, either personally or through a delegate, ‘‘in the divine services and the sacraments of the church.’’ ↩︎
4. worker-priest Roman Catholicism, Brittanica ↩︎
5. “Gloria Dei est vivens homo.” Adversus Haereses Liber IV Capit.20 A Treatise Against the Heresies ↩︎
6. “Vita hominis visio Dei,” Adversus Haereses Liber IV Capit.20 A Treatise Against the Heresies ↩︎
7. Acts 18:3 ↩︎
8. Cf Acts 4:34-37 ↩︎
9. 2 Thessalonians 3:8 ↩︎
10. Cf Acts 18:1-3; 20:33-35; Philippians 4:14-16 ↩︎
11. Cf 1 Corinthians 9:1-18 ↩︎
12. Medieval Education, Chapter 3 Revisiting Ancient Practices: Priestly Training before Trent Christopher M. Bellitto, Fordham University Press 2009 ↩︎
13. Establishing a new Formaton House ↩︎
14. The Constitution “Cum ex eo” of Boniface VIII: Education of Parochial Clergy, Leonard E. Boyle ↩︎
15. CIC1917 Canon 139, CIC1983 Canon 285 §1 ↩︎
16. Vatileaks scandal: Vatican properties ‘used as brothels and massage parlours where priests pay for sex,’ claims report ↩︎
17. Theodore McCarrick: Defrocked US cardinal charged with assault and battery ↩︎
18. Vatican’s Cardinal Becciu on trial in $412m fraud case ↩︎

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