Category: Formation

Materials for the formation of the clergy

Establishing A New Formation House

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A.M.D.G.
Feria Quarta Quattuor Temporum Pentecostes

Applications are invited from men keen to explore the possibility of vocation to the sacred ministry in a household-style setting in Brighton, UK where the men share daily Mass, prayer, meals, household responsibilities and volunteer activities under the direct tutelage of ✠Jerome.

Formation Houses

One of the presenting issues for Old Roman vocations has often been the lack of a stable seminary. We have been fortunate that most vocations come from men who have attended traditionalist or institutional seminaries or are graduates in theology from credible academies. But as demand for places at the few traditional seminaries continues to rise following the increased persecution of the Traditional Latin Mass by the institutional Church, a solution needs to be found for Old Roman seminarians.

Before the creation of seminaries, clergy training for the priesthood received academic formation from universities, and spiritual and formational training from religious orders or the bishop’s household. Unlike the traditional seminary training, which primarily focuses on academic education, the House of Formation combines academic formation with spiritual and formational training.

Seminaries can create a rarefied atmosphere that encourages clericalism, which can lead students to develop an exclusive and superior attitude. This can produce an attitude of ingratitude and false expectations of dependency on others materially. As a consequence, subsequent clergy may prioritize their own power and authority over the needs and concerns of the people they are supposed to serve. This can create a culture of elitism and reduce accountability, which can have negative consequences for both the seminary and the wider community.

The household-style setting for vocational discernment is a valuable and innovative approach to nurturing future pastors of the Church who are grounded in the Gospel, formed in community, and equipped for ministry. Though realized in a contemporary context, the household model was used for centuries in the Church before the more recent and conventional seminary setting that became prevalent just 500 years ago. It is a model that can inspire other forms of intentional Christian living and witness in a world that is hungry for authentic spirituality, meaningful relationships, transformative action and true religion. May God bless those who respond to this call and may they be faithful servants of Christ and His Church.

A shared house of formation for traditional Catholic ordinands can be a great way to provide a supportive environment for those preparing for the priesthood. The concept involves a community of men living together in a house, sharing meals, prayer, and study. This can create a strong sense of fraternity and accountability, as well as provide opportunities for spiritual growth and discernment.

This approach allows seminarians to develop a deeper understanding of their faith and their vocation while also gaining the necessary knowledge and skills needed for their future ministry. With the House of Formation, seminarians are equipped not only to become knowledgeable priests, but also compassionate and empathetic pastors, to serve their communities with humility and love.

Within such a residence, seminarians have the opportunity to acquire knowledge from one another and openly discuss the obstacles they encounter on their path to priesthood. The practice of communal living further facilitates a comprehensive development, enabling those preparing for ordination to cultivate practical abilities encompassing culinary expertise, domestic upkeep, and efficient management of household finances.

Furthermore, a shared house of formation can be a cost-effective way of providing formation for Old Roman seminarians. By sharing the financial contribution among the members of the household, the expenses of rent and utilities can be reduced. Ultimately, a shared house of formation can be a powerful tool in the formation of future priests who are well-equipped to serve the Church and its people.

There are several advantages to a house of formation over a seminary experience. One of the main benefits is the opportunity to gain valuable work experience. In a house of formation, seminarians can work and gain practical experience while also studying for the priesthood. This can be especially valuable for those who may not have a lot of work experience prior to entering the seminary. Additionally, a house of formation can provide specialized pastoral training and practical resources for seminarians, which can help them better prepare for the unique challenges and responsibilities of the priesthood.

It has long been ✠Jerome’s vision to establish local oratories served by clergy living together, ideally located in a town or city, to cater to missions and cells in the area. The Formation House model of clergy houses would be perfect for replicating this setup, as it allows for a community of clergy to live and work together, fostering collaboration, support, and accountability. This model could provide a sense of stability and continuity for the community, as well as a space for spiritual guidance and growth.

As the majority of Old Roman vocations are “bivocational” i.e. clergy support themselves financially, the shared-house model would be perfect for lightening the financial burden on our clergy while providing them with the support they need. In this model, several clergy members share a residence, splitting the cost of living expenses between them. This would allow for more flexibility in their schedules, as well as provide emotional and spiritual support. Additionally, the shared-house model could help foster a sense of community among the clergy, helping to combat the loneliness and isolation that can come with the vocation. Overall, the shared-house model could be an effective solution to alleviate the financial and emotional burdens of bivocational clergy.

Brighton Formation House

The Formation House, located in Brighton & Hove in the UK is where individuals will come to share in ✠Jerome’s apostolate of working with the homeless and ministering to the faithful. Life in the Formation House will be based on the four basics of all priestly common life which are prayer, study, meals, and recreation. The house will offer a peaceful and contemplative environment where individuals can deepen their spiritual life, grow in knowledge, and build lasting relationships with others who share similar interests and goals. The Formation House will be an ideal place for any man who wants to deepen his faith and discern a call to the priesthood.

Brighton is located on England’s South Coast in the county of East Sussex. It’s only an hour away from Central London by train and 30 minutes from London Gatwick, one of the UK’s major international airports. Granted city status in 2000, today Brighton and Hove district has a resident population of about 277,103 and the wider Brighton and Hove conurbation has a population of 474,485 (2011 census). It is ranked the 57th most populous district in England. Compared to the national average, Brighton has fewer children and old residents but a large proportion of adults aged 20–44. Brighton is identified as one of the least religious places in the UK, based upon analysis of the 2011 census which revealed that 42 per cent of the population profess no religion, far higher than the national average of 25 per cent.

In the Georgian (18C) era, Brighton developed as a highly fashionable seaside resort, encouraged by the patronage of the Prince Regent, later King George IV, who spent much time in the town and constructed the Royal Pavilion in the Regency era. Brighton continued to grow as a major centre of tourism following the arrival of the railways in 1841, becoming a popular destination for day-trippers from London. Many of the major attractions were built in the Victorian era. Every May the city hosts England’s biggest arts festival. Brighton Festival features theatre, music, art and visual media by leading names from around the world. And all year round there are plays, art exhibitions, gigs and events at many of the theatres, pubs, museums and galleries in the city.

In December 2021, new data released by Shelter, revealed that “one in 78 people in Brighton and Hove are homeless”. The report also records the city as having the third highest rate of homelessness in England, with London claiming the top spot followed by Luton. In a previous charity report issued in November 2016, three areas in Brighton & Hove, East Brighton, Queen’s Park, and Moulsecoomb & Bevendean ranked in the top ten per cent nationally for deprivation. Homelessness figures released by Crisis in December 2018 reported a record high in the UK, with figures in Sussex, including Brighton and Hove, reported as being “high”. At a meeting of the full B&H Council on 25 March 2021, Brighton and Hove became the first UK City to adopt the Homeless Bill of Rights.

Brighton is a vibrant and diverse city, home to a wide range of communities and cultures. It is also a city with a high level of social need, including poverty, homelessness, and addiction. For those looking to engage in missionary and outreach work, Brighton presents both an exciting and challenging territory. The Formation House will be an ideal base for those looking to serve the local community and spread the word of God and the traditional Catholic life and faith.

Eligibility

Candidates seeking to enter the seminary or house of formation of the religious clergy, certain qualities are generally considered important. These include a sense of vocation, moral and theological virtues, human and psychic equilibrium, affective balance, and a positive and stable sense of one’s masculine identity. In addition, the candidate should have the freedom to be enthused by great ideals and the capacity to integrate their sexuality in accordance with Christian vision, including celibacy.

Eligible candidates

  • will be baptised and confirmed traditional Catholics;
  • will be passport holder UK citizens, or have a verifiable visa or leave to remain in the UK;
  • must agree to participate for a minimum of one year;
  • will provide character references and comply with all background checks including DBS;
  • will be in full or part time employment or education with sufficient financial support (grant/scholarship/income) to cover their share of rent and subsistence;
  • or, if not already apprenticed or studying, must be eligible and prepared to enroll in an apprenticeship, tertiary or higher education course (preferably in theology);
  • or, if already sufficiently academically qualified must be self-supporting financially to cover their share of rent and subsistence;
  • maturer candidates not in education or employment must be financially self-supporting i.e. able to cover their share of rent and subsistence;
  • if not a graduate of theology must be prepared to study theology academically at least to diploma level;
  • must agree to abide by the house rules and participate in the domestic, liturgical and devotional life of the household;
  • must be willing to participate in activities and projects as required and directed to support the pastoral, liturgical and missionary life of the Brighton Oratory.

The duration of the formation will depend on the individual candidate’s discernment and progression. Candidates will progress through the minor orders before major ordination to the subdiaconate, diaconate and priesthood. Candidates already graduates in theology should expect 3-4 years formation, others 5-6 years including minor and major ordinations.

Domestic arrangements

It is hoped candidates will have their own study-bedroom but dependent on numbers and shared finances, shared rooms may have to be considered. All members of the house will be expected to contribute equally towards maintaining the household. This will help promote a sense of community and shared responsibility among the candidates, and may be a good opportunity for them to learn important life skills.

All members of the household will share responsibility for decisions on spending and paying household bills e.g. rent, utilities, subsistence, etc. Monies sufficient to cover household expenses will be paid monthly by members into a household account.

Members will be required to provide their own black cassock, surplice and clerical clothing in approved styles and from recommended suppliers. Otherwise to limit their personal belongings to the available personal space they will occupy (determined by the available accomodation).

The horarium will be prescribed by the observance and requirements of the liturgical office and the commitments of the inhabitants to work, study or duties. Daily Mass, Lauds and Vespers will be offered communally and the evening meal whenever possible.

Exploring Vocation in a Household-Style Setting

The call to the sacred ministry is a noble and challenging vocation that requires a sacrificial and sustained commitment to God and His people. For traditional Catholic men who are keen to explore this path, a unique opportunity will now available in the form of a household-style setting that provides a supportive and immersive environment for discerning their calling.

Under the direct tutelage of ✠Jerome, a seasoned pastor and spiritual guide, these men will share daily prayer, meals, household responsibilities, and volunteer activities, to help them develop the virtues of humility, charity, obedience, and perseverance. By living in community with other like-minded men, they will learn from each other’s strengths and weaknesses, and build lasting bonds of friendship and support.

This household-style setting offers a holistic approach to vocational discernment that integrates spiritual, intellectual, emotional, and social dimensions of the person. The men will be exposed to a wide range of pastoral experiences, including preaching, teaching, counseling, visiting the sick and the poor, and participating in parish life. They will also be given ample opportunities for personal reflection, spiritual direction, and academic formation, which will help them deepen their knowledge of Scripture, theology, pastoral ministry, and human development.

While the journey towards priesthood is not an easy one, the household-style setting offers a safe and challenging context for men to test their vocation, discern their gifts and limitations, and grow in their love for God and His people. The men are not isolated from the world but are encouraged to engage with it in a way that witnesses to the Gospel values of compassion, justice, and peace. They are also supported by a network of priests, religious, and laypeople who share their vision and mission.

Expressions of interest

To initiate the application process interested candidates should first contact ✠Jerome by submitting a detailed curriculum vitae, a covering letter or email, and a brief account of their spiritual journey and vocational discernment in not more than 3000 words. The covering letter/email should clearly state the candidate’s interest and intentions with regards to their inquiry, as well as their eligibility, capability and availability to commence the potential formation program.

The size and location of the initial Formation House in Brighton will be determined by the number of successful candidates, who will be included in discussions concerning the selection of the property and level of rent. The initial set-up costs including the deposit will be covered by ✠Jerome’s Discretionary Fund.

A Formation House is a unique opportunity for the Old Roman apostolate. It will be a place where individuals can come together to receive training and guidance in their spiritual journeys. The Formation House will provide a structured environment where individuals can grow in their faith and develop a deeper understanding of the teachings and traditions of the Church. It is an exciting opportunity for those who wish to deepen their relationship with God, discern their vocation and share their faith with others. The formation house can potentially serve as a hub for the Old Roman apostolate in Brighton, providing a central location for outreach and evangelization efforts.

My journey to the SSPX – with Bishop Vitus Huonder (The Great Wound | Part 1) – YouTube

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In this first part of a new series of conferences with Bishop Vitus Hounder, emeritus bishop of Chur, he explains the circumstances of his investigation into the SSPX under the instruction of the CDF and the then prefect, Gerhard, Cardinal Müller begun in 2015. His Excellency presents his analysis of the crisis in the Church, stating firstly that the pontificate of Pope Francis is a clear rupture with that of the past, but that Pope Francis told him “the SSPX are not schismatics”. He then gives his perception of what caused the crisis in the Church today.

Bishop Hounder is a former diocesan bishop who when he retired in 2019, sought and gained the permission of Pope Francis to become resident with the SSPX in order to better and more closely fulfill his charge to investigate the Society.

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Old Roman distinctives

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Introduction

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”.

Doctrine

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)

Apostolic Succession

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 as extant in 1908. 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. It is important to note that this excommunication occurred despite the historical privilege granted to the Chapter of Utrecht by Bl. Pope Eugene III in 1145, which allowed them to elect their own bishops. Furthermore, this privilege was affirmed by the Fourth Lateran Council in 1215 (canons 23 & 24), and the Ultrajectine bishops duly informed and sought approval from Rome for their elections 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.

Ecclesiology

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

Liturgy

The Old Roman Ordo is based upon the Universal Kalendar as it was extant in 1910, before the apostolic constitution Divino afflatu [by which Pope Pius X promulgated his revision of the Roman Breviary], 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.

Conclusion

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.