To be Judas or Peter is a question that calls for deep contemplation and introspection, particularly during the Sacrum Triduum. This thought-provoking query carries significant weight and encourages us to delve into the innermost recesses of our souls, examining our own actions and choices with utmost sincerity. By pondering upon the contrasting paths taken by Judas and Peter, we are compelled to reflect upon the complexities of human nature, the power of temptation, and the resilience of faith.
Judas, known for his betrayal of Jesus, serves as a cautionary tale, reminding us of the consequences that can arise from succumbing to greed, selfishness, and the allure of worldly desires. On the other hand, Peter’s journey serves as a beacon of hope, illustrating the capacity for redemption and the transformative power of genuine remorse. As we contemplate these two figures, we are prompted to examine our own lives, questioning whether we have ever acted in ways that align with Judas’ betrayal or Peter’s unwavering loyalty.
This introspective exercise allows us to gain a deeper understanding of ourselves, our motivations, and the choices we make. It serves as a reminder that we are all susceptible to moments of weakness, yet we also possess the potential for growth, forgiveness, and spiritual renewal. The Sacrum Triduum, with its emphasis on the passion, death, and resurrection of Jesus, provides a fitting backdrop for this profound contemplation, as it invites us to confront our own humanity, our flaws, and our capacity for redemption. In this way, the question of whether we are more akin to Judas or Peter becomes a catalyst for personal growth, spiritual reflection, and a renewed commitment to living a life aligned with the teachings of Christ.
Throughout these sacred days, it is imperative that we not only attend the solemn liturgies but also open our hearts to God, offering ourselves to Him in complete surrender. The liturgies of the Triduum are not mere reenactments of historical events; rather, they are profound encounters with the living God. As we participate in the Paschal Triduum, let us enter into the mystery of Christ’s passion, death, and resurrection with hearts open to the transformative power of His love and mercy.
During this sacred season, I urge you to reflect on the words of St. Paul: “I have been crucified with Christ and I no longer live, but Christ lives in me. The life I now live in the body, I live by faith in the Son of God, who loved me and gave himself for me” (Galatians 2:20). Let these words guide our actions and attitudes as we unite ourselves with and through Jesus Christ for the accomplishment of His Will on earth. Remember that St Peter himself, suffered death upon a cross after His Saviour.
In the gospels, we are reminded of the words of our Lord Jesus Christ: “I am the resurrection and the life. The one who believes in me will live, even though they die; and whoever lives by believing in me will never die” (John 11:25-26). These words encapsulate the essence of the Paschal mystery we are called to contemplate and embrace during the Triduum. It is a time when we are invited to journey with Christ, to die with Him and rise with Him, and to unite ourselves with His salvific mission on earth.
The Sacrum Triduum is a time for profound spiritual renewal and transformation. Through our participation in the liturgies, let us allow the grace of God to permeate our hearts, renew our faith, and deepen our commitment to living as disciples of Christ. May our observance of these sacred days lead us to a more profound understanding of the Paschal mystery and a renewed dedication to living as witnesses to the Gospel in our daily lives.
During this period of significant challenges faced by the Faith within the Church, it is imperative that we make a concerted effort to demonstrate our unwavering commitment to Christ throughout these revered days. Just as St Peter did, let us place our trust in His Promises and Mercy, aligning ourselves with God’s Will. It is crucial that we develop the ability to discern the various influences at work within the Church, particularly those resembling the actions of Judas, who seek to divert souls from their path to salvation and encourage reliance on earthly matters rather than spiritual ones.
An unworthy shepherd, I am resolute in my supplications for all of you, desiring that this Triduum serves as a period of divine favour, rejuvenation, and advancement of the spirit. Let us collectively embark on this voyage of faith, hope, and love, fully embracing the enigmatic nature of Christ’s suffering, demise, and rebirth. May the exultation brought by the resurrected Lord permeate your hearts and dwell within your abodes, both in the present and for all eternity.
I.X.
Brichtelmestunensis, Britannia Feria Quarta Majoris Hebdomadæ MMXXIV A.D.
Oremus
Præsta, quǽsumus, omnípotens Deus: ut, qui nostris excéssibus incessánter afflígimur, per unigéniti Fílii tui passiónem liberémur: Qui tecum vivit et regnat in unitáte Spíritus Sancti Deus per ómnia sǽcula sæculórum. Amen
Grant we beseech thee Almighty God, that we who are continually afflicted by reason of our waywardness, may be delivered by the Passion of thy only-begotten Son. Who livest and reignest with God the Father, in the unity of the Holy Spirit, God, world without end. Amen.
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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.”6In 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.”15The 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.
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.’’↩︎
Supporters of gender-affirming care argue that it is rooted in scientific evidence. However, recently disclosed internal documents from WPATH (World Professional Association for Transgender Health) demonstrate that the field of transgender medicine lacks scientific and medical validation. WPATH is widely trusted by the American Medical Association, The Endocrine Society, the American Academy of Pediatrics, the National Health Service, and numerous healthcare professionals worldwide, as it is regarded as the foremost international entity in the realm of “gender medicine.”
Michael Shellenberger, an esteemed investigative journalist renowned for his breakthrough coverage on crime, drug policy, and homelessness, has recently released a significant report titled ‘The WPATH Files’. Spanning an extensive 242 pages, this report is based on confidential files obtained from a whistleblower within the World Professional Association for Transgender Health (WPATH) organization, which claims to be the global expert in ‘trans healthcare’.
The information brought to light unveils a significant level of unethical conduct and medical negligence. Minors are undergoing procedures that are beyond their comprehension. Homeless individuals with schizophrenia are undergoing gender surgeries and receiving pharmaceutical interventions. Additionally, there are instances of extreme body modifications being performed without any valid medical rationale.
One of the most concerning aspects of the Files is the disclosure that the clinicians affiliated with WPATH possess knowledge about the cancer-causing properties of testosterone and engage in conversations regarding patients who seemingly succumbed – i.e. died – to hormone treatment.
They are also well aware of the regret experienced by young people who medically transition.
It is clear that the authors have invested significant time and effort into this report, and their dedication is evident in the quality of their work. The contributions made by Mia Hughes, psychotherapist and author Stella O’Malley (Genspect), and advisor to Genspect and Detrans help Dr. Carrie Mendoza (Foundation Against Intolerance & Racism) have undoubtedly made this report a valuable resource for readers.
“Advocates of gender-affirming care say it’s evidence-based.
But now, newly released internal files from the World Professional Association for Transgender Health (WPATH) prove that the practice of transgender medicine is neither scientific nor medical.
American Medical Association, The Endocrine Society, the American Academy of Pediatrics, and thousands of doctors worldwide rely on WPATH. It is considered the leading global authority on gender medicine.
And yet WPATH’s internal files, which include written discussions and a video, reveal that its members know they are creating victims and not getting “informed consent.”
Victims include a 10-year-old girl, a 13-year-old developmentally delayed adolescent, and individuals suffering from schizophrenia and other serious mental illnesses.
The injuries described in the WPATH Files include sterilization, loss of sexual function, liver tumors, and death.
WPATH members indicate repeatedly that they know that many children and their parents don’t understand the effects that puberty blockers, hormones, and surgeries will have on their bodies. And yet, they continue to perform and advocate for gender medicine.
The WPATH Files prove that gender medicine is comprised of unregulated and pseudoscientific experiments on children, adolescents, and vulnerable adults. It will go down as one of the worst medical scandals in history.“
As we stand on the threshold of the holy season of Lent, I reach out to each of you with a father’s heart, filled with love and a deep desire for your spiritual well-being. The Church, in her wisdom, sets aside these forty days as a sacred time for reflection, penance, and spiritual renewal. It is a time when we are called to return to the Lord with our whole heart, to rediscover the path of true discipleship, and to rekindle the flame of divine love within us.
Lent calls us to embrace the traditional disciplines of prayer, fasting, and almsgiving, each a precious gem that can lead us closer to God if embraced with sincerity and commitment.
Prayer is a powerful practice that has the ability to open our hearts to God’s voice and strengthen our relationship with Him. It is through prayer that we have the opportunity to encounter the living God, who loves us unconditionally and desires our company. This Lenten season, I encourage you to take the time to deepen your prayer life and explore different ways to connect with God.
One way to enhance your prayer life is by attending Mass more frequently. By participating in the Eucharistic celebration, you can experience a profound sense of communion with God and the community of believers. The Mass provides a sacred space where you can offer your intentions, express gratitude, and seek guidance from the Lord.
Another way to deepen your prayer life is by spending time in adoration before the Blessed Sacrament. Adoration is a beautiful practice that allows you to be in the presence of Jesus Christ, truly present in the Eucharist. In this quiet and contemplative setting, you can pour out your heart to God, listen to His gentle whispers, and find solace in His loving presence.
Additionally, setting aside moments of silence in your day can greatly enrich your prayer life. Just as friends enjoy conversing with each other, we can speak to God as a friend speaks to a friend. By creating space for silence, you create an opportunity for God to speak to your heart and for you to listen attentively. These moments of silence can be as short as a few minutes or as long as you desire, depending on your schedule and personal preferences.
This Lenten season, I encourage you to prioritize your prayer life and explore different ways to deepen your connection with God. Whether it’s through attending Mass more frequently, spending time in adoration, or setting aside moments of silence, remember that prayer is a gift that allows us to encounter the living God and strengthen our relationship with Him. May your prayer journey be filled with grace, peace, and a deepening sense of God’s presence in your life.
Fasting, as a powerful spiritual discipline, serves multiple purposes. It not only helps us to master our appetites but also provides us with a tangible way to express our sorrow for our sins. By abstaining from food or certain activities, we are reminded of our dependence on God and our solidarity with those who are less fortunate. It is important to understand that fasting is not just an external act; it is a gesture of the heart that seeks purification and conversion.
When we engage in fasting, we embark on a journey of self-reflection and introspection. It allows us to examine our desires and impulses, and to gain control over them. By denying ourselves certain pleasures, we learn to prioritize our spiritual well-being over our physical cravings. This act of self-discipline strengthens our character and deepens our connection with God.
Moreover, fasting is not solely about personal transformation; it also fosters a sense of empathy and compassion towards others. As we experience hunger and deprivation, we are reminded of those who face these challenges on a daily basis. This awareness compels us to take action and extend our support to those who are less fortunate. Through fasting, we cultivate a spirit of generosity and solidarity, recognizing that we are all interconnected in the human family.
It is crucial to approach fasting with the right mindset and intentions. Merely abstaining from food or engaging in external rituals is not enough. The true essence of fasting lies in the transformation of the heart. It is a time for self-examination, repentance, and seeking forgiveness. By turning our focus inward, we can identify areas of our lives that need improvement and make a conscious effort to change.
Fasting is a profound spiritual practice that goes beyond the physical act of abstaining from food. It is a means to discipline our desires, express remorse for our sins, and deepen our connection with God. Through fasting, we not only purify ourselves but also cultivate empathy and solidarity with those in need. Let us approach fasting with sincerity and a genuine desire for transformation, knowing that it is a gesture of the heart that seeks purification and conversion.
Almsgiving, a practice deeply rooted in our faith, serves as a powerful expression of our love for God and our commitment to serving others, particularly those who are less fortunate. It is a tangible way for us to demonstrate our compassion and empathy towards our neighbours, especially those who are poor and in need. By engaging in acts of almsgiving, we are challenged to transcend our own self-interests and recognize the presence of Christ in the marginalized and vulnerable members of society.
During the season of Lent, a time of reflection and spiritual growth, we are called to embrace the virtue of generosity in our giving. It is not merely about donating from our excess or surplus, but rather about making sacrificial offerings of our time, resources, and care. This means going beyond the comfortable boundaries of our own lives and reaching out to those who are struggling, extending a helping hand and offering support in whatever way we can.
In this Lenten journey, let us open our hearts and minds to the needs of others, allowing ourselves to be moved by their stories and experiences. Let us remember that almsgiving is not solely about material possessions, but also about the gift of our presence and attention. It is about actively listening to the voices of the marginalized, advocating for justice, and working towards creating a more inclusive and compassionate society.
As we embark on this path of selflessness and generosity, may we find inspiration in the example set by our Lord Jesus Christ himself. He showed us the true meaning of love and service through his own acts of compassion and self-sacrifice. Let us strive to follow in his footsteps, imitating his boundless love and extending it to those who are most in need.
Almsgiving is a powerful and transformative practice that allows us to deepen our relationship with God and fulfill our duty to care for our fellow human beings. This Lent, let us embrace the call to be generous in our giving, not only with our material possessions but also with our time, attention, and compassion. By doing so, we can make a meaningful difference in the lives of others and experience the profound joy that comes from selflessly serving those in need.
Beloved, as we embark on this Lenten journey, let us do so with enthusiasm and piety. Let us not be hesitant or halfhearted, but rather approach this season as a precious opportunity to mend our relationship with God and to grow in holiness. Avoid setting excessive and unrealistic goals that may lead to frustration, but do embrace sacrificial effort and wholehearted commitment.
I encourage you to adopt devotions and engage in study that will help you realign your life with the Gospel and the teachings of the Church. By incorporating devotions into your daily routine, such as praying the rosary or attending Mass more frequently, you can deepen your connection with God and strengthen your faith. Additionally, taking the time to study the teachings of the Church, whether through reading scripture or participating in a catechism group, can provide you with a deeper understanding of your faith and help you live in accordance with the Gospel.
During this Lenten season, it is important to reflect on our lives and make a conscious effort to turn away from sin and embrace a life of holiness. By engaging in devotions and study, we can actively participate in this process of conversion and spiritual renewal. Through prayer and study, we can open our hearts to God’s grace and allow Him to transform us from within.
Devotions and study are not only beneficial for our personal spiritual growth, but they also help us to live out our faith in the world. As we deepen our understanding of the Gospel and the teachings of the Church, we are better equipped to share the Good News with others and be a witness to Christ’s love and mercy. By aligning our lives with the Gospel, we can become beacons of light in a world that often feels dark and uncertain.
So, I encourage you to make the most of this Lenten season by incorporating devotions and study into your daily life. Whether it’s setting aside time each day for prayer or joining a study group at your local parish, take the opportunity to deepen your relationship with God and grow in your understanding of the teachings of the Church. Let this Lent be a time of true conversion and spiritual renewal, as you strive to live a life that is aligned with the Gospel and the teachings of the Church.
Know that you are in my prayers during this holy season. I pray that the Lord will grant you the grace to enter deeply into the mysteries of His passion and resurrection. May this Lent be a time of profound grace and spiritual growth for you and your loved ones.
My dear faithful, may you embrace the discipline of Lent with open hearts, allowing God’s grace to transform you. May your observance of prayer, fasting, and almsgiving draw you closer to the Heart of Jesus, who is ever ready to welcome you with open arms.
Wishing you a blessed and holy Lent,
I.X.
Manilensis, Philippinae Feria IV Cinerum MMXXIV A.D.
Deus, qui Ecclésiam tuam ánnua quadragesimáli observatióne puríficas: præsta famíliæ tuæ; ut, quod a te obtinére abstinéndo nítitur, hoc bonis opéribus exsequátur. Per eúndem Dóminum nostrum Jesum Christum Fílium tuum, qui tecum vivit et regnat in unitáte Spíritus Sancti, Deus, per ómnia sǽcula sæculórum. Amen
O God, You Who purify Your Church by the yearly Lenten observance, grant to Your household that what they strive to obtain from You by abstinence, they may achieve by good works. Through the same Jesus Christ, thy Son, Our Lord, Who liveth and reigneth with thee in the unity of the Holy Ghost, God, world without end. Amen.
Please note that all material on this website is the Intellectual Property (IP) of His Grace, the Titular Archbishop of Selsey and protected by Copyright and Intellectual Property laws of the United Kingdom, United States and International law. Reproduction and distribution without written authorisation of the owner is prohibited.
Sunday, on which by apostolic tradition the paschal mystery is celebrated, must be observed in the universal Church as the primordial holy day of obligation. The Faithful are reminded that the following Feasts are Holy Days of Obligation upon which it is binding of the Faithful to hear Mass.
DATE
DAY
All Sundays are of obligation
01 Jan
Mon
The Circumcision of Our Lord Jesus Christ 2024AD
06 Jan
Sat
The Epiphany of Our Lord Jesus Christ
02 Feb
Fri
The Purification of the Blessed Virgin Mary
14 Feb
Wed
Ash Wednesday*
24 Mar
Sun
The Triumphant Entry of Our Lord into Jerusalem
28 Mar
Thu
Maundy Thursday
29 Mar
Fri
Good Friday
30 Mar
Sat
Holy Saturday
31 Mar
Sun
The Resurrection of Our Lord Jesus Christ
09 May
Thu
The Ascension of Our Lord Jesus Christ
19 May
Sun
Pentecost Sunday
26 May
Sun
The Most Holy & Blessed Trinity
30 May
Thu
Festum Sanctissimi Corporis Christi
29 Jun
Sat
The holy Apostles SS Peter & Paul
15 Aug
Thu
The Dormition of the Most Holy Theotokos
01 Nov
Fri
All Saints’ Day
02 Nov
Sat
All Souls’ Day
01 Dec
Sun
The First Sunday of Advent
08 Dec
Sun
The Conception of the Blessed Virgin Mary*
25 Dec
Wed
The Nativity of Our Lord Jesus Christ
01 Jan
Wed
The Circumcision of Our Lord Jesus Christ 2025AD
[*not of strict obligation but of serious devotion]
ON THESE DAYS, every Catholic is obliged, under pain of mortal sin, to hear Mass, just as he is on Sundays. Since Our Lord suffered death in order to institute Holy Mass, it requires a very serious inconvenience such as sickness or notable damage to one’s health or property, to excuse one from this obligation. When a Holy Day falls on Sunday, the hearing of Mass once satisfies both obligations.
Days of Devotion
On which it is earnestly recommended to hear Mass… The days in red text are of particular importance to the faithful of the Oratory communities in the South East of England commemorating local Saints and Patrons…
February 8th
St Cuthman of Steyning, Confessor
February 24th
St Matthias, Apostle
March 1st
St David, Patron of Wales
March 17th
St Patrick, Patron of Ireland
March 19th
St Joseph, Spouse of the Blessed Virgin Mary
March 21st
St Benedict, Abbot, Patron of Europe
March 25th
Annunciation of the Blessed Virgin Mary
April 3rd
St Richard of Chichester, Bishop & Confessor
April 23rd
St George, Patron of England
April 25th
St Mark, Evangelist
May 1st
SS Philip & James, Apostles
May 3rd
The Finding of the Holy Cross
May 19th
St Dunstan of Canterbury, Bishop & Confessor
June 5th
St Boniface, Patron of Utrecht
June 6th
St John before the Latin Gate
June 11th
St Barnabas, Apostle
June 24th
Nativity of St John the Baptist
July 2nd
The Visitation of the Blessed Virgin Mary
July 3rd
St Thomas, Apostle
July 24th
St Lewinna, Virgin Martyr of Sussex
July 25th
St James the Greater, Apostle
July 26th
St Ann, Mother of the Blessed Virgin Mary
August 6th
The Transfiguration of Our Lord Jesus Christ
August 10th
St Laurence, Martyr
August 16th
St Joachim, Father of the Blessed Virgin Mary
August 24th
St Bartholomew, Apostle
August 29th
The Beheading of St John the Baptist
September 8th
Nativity of the Blessed Virgin Mary
September 14th
The Exaltation of the Holy Cross
September 21st
St Matthew, Apostle & Evangelist
September 24th
Our Lady of Walsingham
October 12th
St Wilfrid of York, Apostle to the South Saxons
September 29th
Michaelmass Day
October 18th
St Luke, Evangelist
October 28th
SS Simon & Jude, Apostles
November 7th
St Willibrord of the Netherlands
November 30th
St Andrew, Apostle & Patron of Scotland
December 21st
St Thomas, Apostle
December 26th
St Stephen, Protomartyr
December 27th
St John, Apostle & Evangelist
December 28th
Holy Innocents
December 29th
St Thomas of Canterbury, Bishop & Martyr
Fasting Days
In keeping with the obligation of doing penance in reparation for our many sins, the Church also obliges us to fast on certain days throughout the year. All persons over eighteen [it used to be twenty-one] and under fifty-nine years of age must fast, unless their health prevents them from doing so. This means that on a fast day, they may have only one principal or full meal, and two smaller snacks. They may eat meat at this principal meal, except on days of abstinence. At the two smaller snacks, they may not have meat, but they may take sufficient food to maintain their strength. However, these two smaller snacks together should be less than a full meal. Eating between meals is not permitted; but liquids, including milk and fruit juices, may be taken at any time on a fast day. The Traditional days of fast are:
The Forty Days of Lent The Ember Days, which are the Wednesday, Friday and Saturday in the:
First Week of Lent
Whitsun Week
Third Week in September
Third Week in Advent
The Vigils or Eves of:
Whitsunday
SS Peter & Paul
The Assumption
All Saints
The Conception
Christmass
All Wednesdays and Fridays in Advent
THE COMMUNION FAST is obligatory for one hour before receiving Holy Communion. We are, however, urged to fast from midnight, or at least three hours before receiving Our Lord in the Blessed Sacrament.
Abstinence Days
To refrain from eating meat or poultry, which includes sauces and soups made from their juices. It does not, however, affect the quantity of food we may take on days of abstinence. All Catholics who have attained the use of reason, which is commonly seven years of age, are bound by the law of abstinence, unless otherwise dispensed. The law of abstinence is abrogated whenever a Holy Day of Obligation falls on a day of abstinence.
The Sundays in Lent, unless dispensation be given (usual for England & Wales) Every Friday, unless it be Christmas Day
According to the law of the Church “the substantial observance” of Fridays as days of penance, whether by abstinence from meat or other penance is “a grave obligation.” [Pope Paul VI, Paentemini, 1966, Norm II, 2 – this obligation has not been altered or remitted by the Holy See.]
The illumination of Christ to the Gentiles, as made manifest on this glorious Feast of the Epiphany, stands as a beacon of divine love and universal invitation. As the Magi from distant lands were led by the star to worship the newborn King, so too are all nations called to recognize and adore the light of the world. The journey of these wise men symbolizes the pathway of every soul towards divine truth, as we are all guided by the light of Christ to find our way in the darkness.
The Magi brought with them gifts of profound symbolism which not only honored the infant Christ but also foreshadowed His mission and Passion for our salvation. These gifts of gold, frankincense, and myrrh, though humble in form, are steeped in deep spiritual significance that foreshadows the redemptive Passion of our Lord.
The Gift of Gold and the Kingship of Christ
Gold, with its shimmering brilliance and captivating allure, has long been regarded as a symbol of royalty and wealth. Its lustrous beauty has captivated the hearts and minds of people throughout history, and it continues to hold a special place in our collective consciousness. In the context of the story of the Magi, the offering of gold to the Christ Child takes on a profound significance.
When the Magi presented their precious gift of gold to the infant Jesus, they were not merely bestowing a material possession upon Him. Rather, they were acknowledging His kingship over all creation. In this act of reverence and homage, they recognized Jesus as the eternal King of Kings, whose dominion extends far beyond the temporal realm. As Jesus Himself declared to Pilate, “My kingdom is not of this world” (John 18:36).
As we contemplate the gold that was presented to the infant Jesus, we are reminded of the profound paradox of His birth. He was born to wear a crown, not one fashioned from the finest gold, but one woven from thorns (John 19:2). This crown of thorns, which He would later endure during His Passion, serves as a poignant reminder of the immense sacrifice He willingly embraced for the salvation of humanity.
Through His suffering and death on the Cross, Christ the King triumphed over sin and death, establishing His everlasting kingdom. The gold offered by the Magi, therefore, serves as a powerful symbol of the ultimate victory that Jesus achieved through His selfless act of love. It represents the triumph of divine grace over the forces of darkness and the inauguration of a new era of redemption and eternal life.
In the grand tapestry of salvation history, the gift of gold from the Magi stands as a testament to the profound truth that Jesus is not a temporal ruler, but the eternal King who reigns over all creation. It reminds us that His kingdom is not of this world, but one that transcends the boundaries of time and space. As we gaze upon the image of the infant Jesus adorned with the precious gift of gold, let us be filled with awe and gratitude for the boundless love and mercy that He has bestowed upon us.
The Gift of Frankincense and the Priesthood of Jesus
Frankincense, an aromatic resin used in worship and prayer, holds a significant symbolic meaning in relation to Jesus and His role as our High Priest. This precious substance, which is often associated with the divine, serves as a representation of the divinity of Jesus. Just as frankincense is lifted to the heavens in smoke during religious rituals, so too does Christ ascend to the Father, acting as our mediator and intercessor.
Drawing upon the biblical reference to Hebrews 4:14-16, we can further understand the connection between frankincense and Jesus as our High Priest. This passage highlights the ability of Jesus to empathize with our weaknesses and temptations, as He Himself was also tempted yet remained sinless. In this way, Jesus becomes the perfect High Priest who can intercede on our behalf before God.
The offering of frankincense by the Magi, as depicted in the biblical account of the Nativity, carries profound symbolism. It foreshadows the ultimate sacrifice that Jesus would make on the Cross, offering Himself as a perfect and pleasing sacrifice to the Father. Just as the fragrant smoke of frankincense rises towards the heavens, so too does Jesus’ sacrifice ascend to God, reconciling humanity with the divine.
In his role as the ultimate High Priest, Jesus has the power to transform our imperfect offerings into something pleasing and acceptable to God. Our feeble attempts at worship and prayer, tainted by our human flaws and shortcomings, are made pure and fragrant through the intercession of Jesus. He takes our imperfect offerings and presents them to the Father, sanctifying them with His divine grace.
Therefore, the use of frankincense in religious rituals and the offering of this precious resin by the Magi hold deep theological significance. They serve as reminders of Jesus’ divinity, His role as our High Priest, and His ultimate sacrifice on the Cross. Through Jesus, our imperfect offerings are transformed into something beautiful and pleasing to God, allowing us to approach Him with confidence and gratitude.
The Gift of Myrrh and the Suffering Servant
Myrrh, a fragrant resin derived from certain trees, holds significant symbolism in relation to Jesus’ humanity and His ultimate sacrifice. This precious gift, traditionally used for anointing and embalming, serves as a foreshadowing of His impending suffering and death. By accepting the gift of myrrh, Jesus willingly embraces His divine mission to endure immense pain and ultimately lay down His life for the salvation of humanity. This act of love, accepting the myrrh, signifies His complete dedication to fulfilling God’s plan.
In ancient times, myrrh was commonly employed in the preparation of bodies for burial. Its aromatic properties and preservative qualities made it an essential component in the embalming process. Therefore, the presence of myrrh among the gifts presented to Jesus at His birth carries a profound significance. It serves as a poignant reminder that Jesus, even from the very beginning of His earthly existence, was aware of the destiny that awaited Him.
Furthermore, the anointing with myrrh not only symbolizes Jesus’ impending death but also prefigures the anointing of His lifeless body after being taken down from the Cross. Just as myrrh was used to honor and preserve the deceased, the anointing of Jesus’ body with myrrh after His crucifixion represents the reverence and respect bestowed upon Him in His final moments. It is a testament to the profound impact His sacrifice would have on humanity and the eternal life that would be made available through His suffering.
Through His passion and death, Jesus not only shared in our sufferings but also offered us a path to eternal life. By embracing the myrrh, Jesus demonstrates His solidarity with humanity, experiencing the full range of human emotions and physical pain. This act of selflessness and sacrifice serves as a beacon of hope for all who follow Him, reminding us that through our own sufferings and trials, we can find redemption and the promise of everlasting life.
The gift of myrrh holds deep significance in the narrative of Jesus’ life and mission. It serves as a powerful symbol of His humanity, His willingness to suffer, and His ultimate sacrifice for the salvation of humanity. The anointing with myrrh not only foreshadows His death but also represents the reverence and respect bestowed upon Him in His final moments. Through His passion and death, Jesus offers us the opportunity to share in His eternal life, providing hope and redemption in the face of suffering.
The Invitation to Offer Our Hearts to God
These gifts, dear faithful, are not just historical artifacts. They are constant reminders of God’s invitation to the Israelites—and to us—to turn our hearts back to Him. Just as the Magi offered their treasures, so too are we called to offer our hearts to God.
We are invited to see in the gold, our acknowledgment of Christ’s kingship in our lives, to offer Him our loyalty and service. In the frankincense, we are called to recognize Christ as our mediator and to offer our prayers and worship. And in the myrrh, we are reminded of the mortality that Christ shared with us, and to prepare our souls for the life to come through penance and charity.
The Gift of His Love in Christ Upon the Cross
As we celebrate the Epiphany of our Lord, let us meditate on the gift of His boundless love, manifested supremely in His Passion. May the gifts of the Magi lead us to a deeper understanding of the gift of Christ Himself, who out of love for us, endured the Cross and opened the way to salvation.
I exhort you, beloved in Christ, to embrace this season with hearts open to the divine invitation, remembering always that the greatest gift we can offer back to God is a contrite and loving heart, following the example of His Son, our Savior. In Christ’s sacrifice upon the Cross, we are given the ultimate gift of love, a love so profound that it encompasses every human experience, from the joys of birth to the sorrows of death.
In conclusion, let us carry forth the Illumination of Christ to those around us. Let this Epiphany be a reminder of our noble calling to be bearers of the divine light, sharing the hope and love of Christ with all we encounter. May we, like the Magi, be ever willing to journey forth in faith, following the star that leads to Jesus, and may we offer our own gifts—our hearts, our love, and our lives—in service to the King of Kings.
May the peace of our Lord Jesus Christ, the Light of the world, be with you all this Epiphany and throughout the New Year.
I.X.
Brichtelmestunensis In Vigilia Epiphaniæ MMXXIV A.D.
Oremus
Deus, qui hodiérna die Unigénitum tuum géntibus stella duce revelásti: concéde propítius; ut, qui jam te ex fide cognóvimus, usque ad contemplándam spéciem tuæ celsitúdinis perducámur. Per eúndem Dóminum nostrum Jesum Christum Fílium tuum, qui tecum vivit et regnat in unitáte Spíritus Sancti, Deus, per ómnia sǽcula sæculórum. R. Amen.
O God, You Who by the guidance of a star this day revealed Your only-begotten Son to the Gentiles; mercifully grant that we who know You now by faith, may come to behold You in glory. Through the same Jesus Christ, thy Son, Our Lord, Who liveth and reigneth with thee in the unity of the Holy Ghost, God, world without end. R. Amen.
Please note that all material on this website is the Intellectual Property (IP) of His Grace, the Titular Archbishop of Selsey and protected by Copyright and Intellectual Property laws of the United Kingdom, United States and International law. Reproduction and distribution without written authorisation of the owner is prohibited.
