Category: Priesthood

Fidem Servare: Worker Priests

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The Vocational Crisis

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

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

The Worker Priest Movement

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

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

Sacred & Profane

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

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

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

Bivocation

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

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

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

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

Bivocational Clergy

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

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

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

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

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

Tentmaker Ministry

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

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

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

Old Roman Formation Houses

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

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

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

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

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

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

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

Old Roman Worker Priests

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

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

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

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

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

Conclusion

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

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

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

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

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

Recent pastoral epistles to the clergy

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The role of the Archbishop encompasses both pastoral and spiritual responsibilities towards the clergy under his charge. In order to fulfill these duties, he frequently engages in the practice of writing pastoral epistles that are specifically addressed to the clergy as well as others addressed to the faithful. These epistles serve as a means of providing guidance, support, and encouragement to those entrusted to his care.

Tunc Jesus

The epistle discusses the dedication and sacrifices made by priests within the Old Roman apostolate. These priests have chosen to embrace the sacred ministry and become “alter Christus” – another Christ. They understand that true priesthood requires continuous self-sacrifice and a shedding of personal desires. Despite facing challenges and criticism, these priests remain committed to their calling and the teachings of the Church. They do not receive the same recognition as other members of the clergy, but they persevere with unwavering determination and a commitment to their beliefs. Their unique position as the “offscouring of all things” only strengthens their resolve to uphold their values and serve their communities with integrity and compassion.

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Et nolite conformari

The epistle discusses the increasing polarization of society and the negative consequences it has on politics, economics, social interactions, and mental health. It emphasizes the importance of maintaining a rational and balanced mindset in order to navigate the complexities of the modern world. It also highlights the need for emotional intelligence and resilience to respond to emotions in a constructive way. The document warns against individuals who are driven by emotions and lack commitment, particularly in the sacred ministry and religious life. It emphasizes the importance of discernment and reflection in understanding the commitment and sacrifices required in these roles. The document also criticizes the conflation of emotion with religion, which can lead to a shallow understanding of faith and a disregard for the transformative power of religious practice. It warns against individuals entering the ministry or religious life based solely on temporary emotions rather than a genuine calling.

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Imperativum est

The epistle emphasizes the importance of self-denial and mortification of passions in order to serve God and His Church. It warns against the dangers of self-love and modernism, which prioritize personal interests over the needs of the flock. Obedience to God and His commands, as well as to the authority of the Church, is emphasized. The document reminds priests that they were ordained to serve others, not themselves, and that their focus should be on fulfilling their calling and sacrificing for God. It warns against the preoccupation with self and the promotion of personal interests, which are signs of a modernist mindset. Overall, the document emphasizes the need for priests to prioritize their duty to God and His Church above all else.

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“Tunc Iesus”: a pastoral epistle to the clergy

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Beloved sons

“Then Jesus said to his disciples: If any man will come after me, let him deny himself, and take up his cross, and follow me.” St Matthew 16:24 These words, my sons, are an invitation. An invitation to embark on a transformative journey, to embrace a life of purpose and meaning. Jesus, the embodiment of love and truth, invites us to shed the shackles of our own self-interests and to rise above our own limitations. He beckons us to leave behind the superficial pursuits that consume our days, and to instead focus on nurturing our souls and serving a higher purpose.

It is no easy task, this call to discipleship. It requires us to confront our deepest fears and insecurities, to challenge the status quo, and to let go of the comfortable and familiar. But in doing so, we open ourselves up to a world of boundless possibilities. By denying ourselves, we discover our true potential – the capacity to love unconditionally, to forgive endlessly, and to bring about positive change in our own lives and the lives of those around us.

This week we remember with great fondness and affection those men who were raised within the sacred ministry a year ago to the priesthood within our apostolate for the Church and others whose anniversaries occur at this time. Their decision to accept the sacred ministry was not merely a choice to deepen their commitment to follow Jesus, but a resolute embrace of both their personal crosses and His. Their vocation is not just to be a disciple but to become “alter Christus” – another Christ. In accepting the sacred ministry, they willingly embraced not only the joys and rewards that come with this noble calling, but also the inevitable challenges and sacrifices that lie ahead.

True priesthood is the embodiment of a perpetual act of sacrifice. Just as Our Lord exemplified this selfless devotion, so too must those chosen to be “alter Christus” offer a continuous surrendering of oneself; echoing the kenosis described in Philippians 2:5-9. Just as Christ humbled Himself by divesting His divine nature for the sake of humanity, we too must tirelessly shed our own human desires to fully embrace and manifest His divine essence.

We are called to become “nothing,” just as Christ willingly emptied Himself, as beautifully articulated by St John the Baptist when he proclaimed his own need to decrease for Christ to increase within him, John 3:30. This is to become “in persona Christi” – to identify and understand ourselves in Him, and this means enduring all the pain and suffering that goes with surrendering oneself to the Will of God.

We have a tradition after ordaining new priests, to present them first to their mothers giving them a rose tied with the manutergium just used to bind their freshly consecrated hands, and then to a statue of Our Lady there to sing a Salve. This custom holds deep meaning and purpose – it signifies the presentation of these new priests as devoted sons to Our Lady. They willingly embrace the challenges and sacrifices that are part of their sacred calling, just as Jesus had foretold when He spoke of the “cup” Matthew 20:22 that His Apostles shared. Like Him, these new priests will offer themselves completely in service to God’s Will by participating in His ultimate sacrifice for humanity’s sins: offering not only Christ’s sacrifice on the Cross at every Mass but also surrendering their own lives in selfless service to others.

The priestly role, akin to the sacrificial nature of Our Lady’s call to the children of Fatima, requires a willingness to embrace suffering in service of God’s Will. Just as Sr Lucy, SS. Francisco, and Jacinta were asked to dedicate their lives to God’s purpose despite the hardships it entailed, priests within the Old Roman apostolate understand that a life of sacrifice is expected of them. This commitment to living a life of suffering is an integral part of their vocation, demonstrating their unwavering devotion and alignment with God’s divine plan.

The role of a priest is not just to believe in Christ, but also to embrace the concept of sacrifice and endure suffering for His sake. The Apostle Paul wrote, “For unto you it is given in the behalf of Christ, not only to believe on Him but also to suffer for His sake” (Philippians 1:29). Father Humbert Clérissac OP, a prominent figure during the turn of the 19th to 20th centuries, wrote, “that to be truly part of the church one did not only have to suffer for the Church but also at the hands of the church”. This perspective resonates with Old Roman priests and clerics who strive to faithfully serve the Church, yet often face ridicule and scorn despite their unwavering dedication.

The act of self-sacrifice we engage in is the very reason why the priesthood we uphold is legitimate, our calling is sincere, our practices are orthodox, and yet our ministry is often criticized and belittled. Through this enduring hardship, we align ourselves with Christ who was despised and rejected, a man burdened with sorrow and acquainted with grief. This reference to Isaiah 53:3 aptly captures the essence of our commitment to preserving the genuine Catholic priesthood. “Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you” John 15:20.

As members of the Old Roman apostolate, we do not enjoy the same automatic privileges granted to other members of the clergy. We can relate to the words of St. Paul when he said, “Being defamed, we intreat: we are made as the filth of the world, and are the offscouring of all things unto this day” (I Corinthians 4:15). These powerful words encapsulate the challenges and hardships that we, as Old Romans, face in our daily lives. Despite the adversity we encounter, we persevere with unwavering determination and a steadfast commitment to our beliefs.

Our unique position as the “offscouring of all things” only strengthens our resolve to uphold our values and serve our communities with integrity and compassion. We recognize that our role may not be celebrated or revered by society at large, but we take pride in our unwavering dedication to our calling. It is through our struggles and sacrifices that we find solace in knowing that we are making a difference, even if it may go unnoticed by the world. As Old Romans, we embrace the challenges that come our way, knowing that our faith and resilience will guide us through any obstacle.

One of the prominent difficulties encountered by Old Romans revolves around the prospect of never attaining acknowledgement from the Church hierarchy. Regrettably, apart from a limited number of instances, most Old Roman ministries are not recognized by the Roman authorities. This underscores the depth of our dedication to the timeless faith and teachings of the Church, we suffer for her sake, but as well at her hands.

We understand the immense disappointment that arises from this matter, especially for the younger clergy who have a clear and undeniable recognition of God’s calling to the priesthood. They have struggled often to realise their vocations, impeded and prevented by those who, it may seem to us, have no understanding of their calling. It is disheartening to witness their dedication and commitment go unrecognized, and to see them not receive the same level of automatic respect and privilege as their fellow priests and counterparts within the institutional Church.

The ramifications of this disparity are far-reaching and often result in unfortunate consequences. One of the most distressing outcomes is the loss of friendships and even familial relationships. It is disheartening to witness the breakdown of these connections due to a lack of understanding regarding the beliefs and values held by those who adhere to traditional Roman practices, especially by those who are fellow Catholics and should have a better appreciation. Yet we do what we do for their benefit, for their salvation, offering the sacrifice of Calvary with our own lesser sacrifices for their sake.

For Old Roman clergy, the journey to priesthood is not merely a vocation; it is a deep and profound commitment to serving God and the community self-sacrificially. Our priests have answered a divine calling that compels them to dedicate their lives to the service of God and neighbour. Yet, despite their obvious unwavering dedication, the length to which they are prepared to sacrifice for the sake of the faith, they find themselves derided and ignored by the institutional Church.

Let us not be deterred by the weight of our crosses, for within that burden lies the strength and resilience we need to navigate the trials and tribulations of life. Jesus, our guiding light, assures us that we do not walk this path alone. With every step, he walks beside us, offering his unwavering support and guidance. Through his example, he shows us the way to live a life rooted in compassion, humility, and unwavering faith. We have great saints to emulate, those who in past times made similar sacrifices in difficult times for the Church. Let us implore their intercession.

My dear sons, I implore you to continue to grasp hold of this profound invitation with unyielding determination. Let us wholeheartedly deny ourselves the fleeting temptations and seeking the superficial adulation of this world and instead, courageously shoulder our individual crosses, as we embark on a path that mirrors the footsteps of Jesus. Through this spiritual journey, not only will we discover the boundless gift of salvation and the promise of eternal life, but we will also unearth the deepest and most authentic expression of our own humanity in union with the mystery of His Incarnation.

Know that I earnestly intercede in prayer for each and every one of you, every day, extending my supplications not only to those individuals upon whom I have personally conferred the grace of holy Orders through the laying on of hands, but to every member of our Old Roman presbyterate. The depth of my devotion and the sincerity of my prayers transcend any boundaries or limitations, encompassing all who are connected to our sacred endeavor.

As I bow my head in prayer, my heart is filled with a profound sense of responsibility to lift each of you up in prayer, seeking divine intervention and guidance for your well-being, prosperity, and fulfillment. With unwavering conviction, I beseech the Holy Trinity to bestow upon you strength, wisdom, and clarity in your endeavors, enabling you to navigate the intricate paths of life with grace and fortitude. Offering you to the sacred, immaculate and most chaste hearts of Jesus, Mary and Joseph.

In my fervent prayers, I implore the divine forces, your guardian angels to grant you solace during times of tribulation, offering you solace and comfort amidst the storms that may assail your lives. As at your ordination, I invoke the intercession of the saints to aid you by their supplications and example. May the knowledge of and power of these prayers serve as a beacon of hope, illuminating your path and providing you with the resilience to overcome any obstacles that may stand in your way. May you remember the strength of St Michael and his armies protect you.

It is with unwavering dedication and utmost humility that I commit myself to this sacred duty, interceding on your behalf with fervor and sincerity. May these prayers bring you solace, strength, and success, as you continue to tread upon the path of life with unwavering determination and grace. May these profound supplications bring you solace during moments of turmoil, instilling within you a renewed sense of strength and resilience. Know that we are together in our self-sacrificing and especially connected every time we share in offering the most holy and august sacrifice of the Mass, by Whom, with Whom and in the person of Our Lord and Saviour Jesus Christ.

Oremus pro invicem.

I.X.

Brichtelmestunensis
Quatuor Tempora Septembris MMXXIII A.D.

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Michaelmas Ordinations 2022

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On Saturday, September 24th, HE ✠Jerome of Selsey, ordained to the sacred priesthood in the Traditional Latin Rite broadcast live from the historic Clarissine Church of the Elevation of the Holy Cross in Bratislava, the Revd Dr Adam Sýkora PhD (Karlova) & the Revd Dr Robert Wilson PhD (Cantab).

Dr Sýkora will serve the Old Roman apostolate in Slovakia. A theology doctoral graduate of the Univerzita Karlova, Prague and a Masters degree graduate of the Roman Catholic Faculty of Theology of Cyril and Methodius of Comenius University where he received seminary formation. Dr Sýkora is also a trained psychologist.

Dr Wilson will serve the Old Roman apostolate in the United Kingdom. A theology doctoral graduate of Cambridge University, and a Masters degree graduate of Selwyn College, Dr Wilson is an archivist and librarian at the Bodleian Library, Oxford University, one of the oldest libraries in Europe.

Likewise, in Detroit IL, USA, HE ✠Nioclas of Movilla, ordained to the sacred priesthood via letters dimissorial in the Traditional Latin Rite, the Revd Fr. Stanislaus Guadalupe Ybarra, FMCD (Esteban) of the Littlest Sons of the Sweetest Heart of The Most Blessed Virgin Mary, a religious order under the Congregation of Divine Charity. Fr Stanislaus is a Masters degree graduate of the Catholic University of America, Washington DC and received religious formation in the Congregation of Marian Fathers of the Immaculate Conception of the Most Blessed Virgin Mary

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Episcopal Visitations 2022

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The following are confirmed visitations by the Archbishop of Selsey in 2022.

DATEDESTINATIONPURPOSE
23.04.22 – 30.04.22Slovenská Republika
PrešporokOrdinations
Republik Österreich
Wien / Haslau-Maria EllendPilgrimage
09.05.22 – 19.05.22Rzeczpospolita Polska
WarszawaPastoral
Hayastani Hanrapetut’yun
Էջմիածնի մայր տաճարConference
Երևան / Տաթևի վանքPilgrimage
06.06.22 – 13.06.22Ellinikí Dimokratía
ΖάκυνθοςRetreat
22.06.22 – 29.06.22République Française
Bordèu / BrageiracPastoral
19.08.22 – 23.08.22República Portuguesa
LisboaPastoral
21.09.22 – 30.09.22Slovenská Republika
PrešporokOrdinations
Rzeczpospolita Polska
Warszawa / Gora KalwariaPilgrimage

The archbishop provides pastoral episcopal oversight for Old Roman communities throughout Europe, requiring him to travel regularly to provide sacraments reserved to the episcopal order, e.g. Confirmation and Ordination. Usually these trips include pilgrimages, retreats and conferences, and opportunities for disparate Old Romans within a region to gather together.

José Guadalupe Posada

Pentecost Ordinations 2019

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On Saturday, June 8th while offering the Divine Liturgy for the Vigil of Pentecost at the Brighton Oratory, UK, ✠Jerome admitted by tonsure into the clerical state Bro. Juniper n/CDC and Dr Robert Wilson. The following day, Pentecost Sunday during Mass, His Grace ordained Bro Juniper and Dr Wilson to the minor orders of Porter and Lector. Both have been ordained to serve the new Oratory mission in formation in Bristol, UK. Bro Juniper is a novice in the Congregation of the Divine Charity, Dr Wilson has a PhD in theology from Cambridge University a librarian formerly of the National Library of Wales, Aberystwyth and an assistant at the Bodleian Library, Oxford.

Ordinandi… (ii)

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A.M.D.G.
Secunda die infra Octavam Dormitionis B.M.V.
[Septa die infra Octavam S. Laurentii]

Carissimi,

Ember Days

Ordinands… in my first post I touched on the process of formation, particularly in my own jurisdiction but primarily on the practical academic aspect. As we approach the retreat taking place during September’s Embertide, my thoughts have turned towards the “Scrutinies” which traditionally take place on the Ember Wednesday.

“In promotion to orders a scrutiny or examination of the candidate is to be made according to the warning of the Apostle: “Impose not hands lightly upon any man” (1 Timothy 5:22). That the practice is ancient is testified to by St. Cyprian (who died in 258) in his thirty-eighth epistle. The ninth canon of the Council of Nicæa (325) supposes the scrutiny of candidates to be already in use. Many later synods enforced and defined more exactly this scrutiny of those who aspired to orders. The present discipline is laid down by the Council of Trent (Sess. XXIII, Cap. v, de ref.), though its observance in every detail has not been reduced to practice in all countries. A three-fold scrutiny is ordered: first, through the inquiry into the qualities of the candidates by the parish priest and teachers and by public proclamation in the Church. The information thus obtained is to be embodied in a testimonial letter to the bishop. Secondly, shortly before ordination through the bishop himself and ecclesiastical persons appointed to examine into the morals, faith, and doctrine of the candidates. Thirdly, through the ceremonial form prescribed by the Pontificale Romanum for the ordination of a deacon or priest.” [The Catholic Encyclopedia. Vol. 13]

During the Ordination after the chanting of the Litany of the Saints, the Bishop asks the Archdeacon “Scis illo esse dignos?” (Do you know them to be worthy) and in order for that question to be satisfied intelligently and honestly, the Bishop needs to determine the result of the discernment and formation that each candidate has been through. Of course, there isn’t the time to do that during the Ordination service, so the Scrutinies which traditionally take place during the prior week are the opportunity for the Bishop to examine the candidates and himself, make a final determination. By this time he has received the personal, professional and academic references, now with the candidate in person, he establishes the faith, doctrine and morals of the ordinand for himself. Afterall, and this is something regrettably many fail to appreciate the import of, he will answer to God for the men he ordains!

All of this is necessary of course, to establish that each ordinand has both a Divine and Ecclesiastical vocation, i.e. that both God and the Church have called him. The former of course begins the whole process, sometimes with a little coercion from others, but generally an ordinand senses his vocation from God. The latter is the affirmation by the Church of that vocation from God, it involves however a dialogue with the Church, a trying (testing) of vocation through mutual discernment, the Church both encourages the individual to test for himself, as well as for her own purposes too, as it is she who has the care of souls to consider and weigh the suitability of someone who is called. “For many are called, but few are chosen.” [Matt 22:14] Throughout his formation a candidate will have undergone all sorts of “testing” and this will have been observed and directed by various people on behalf of the Bishop – the Rector of Formation, the academic tutors, the retreat chaplains, spiritual directors, pastoral placements, personal references and examining chaplains etc. By the time of the Scrutinies, the Bishop will have heard from all quarters the “sentire cum Ecclesia” (the thoughts and feelings of the Church) and as the person of the Church, deduce the “sensus fidelium” (sense of the faithful) about the ordinand before him; have the majority reached the same conclusion, that he is called to be ordained?

“Vocation to the clerical state is… an act of Divine Providence whereby God selects some above others for His priesthood and prepares them with suitable gifts for the worthy exercise of priestly duties. For this reason, and because this sacrament has been instituted not so much for the recipient as for the common good of the faithful, one who is conscious of a lack of vocation or who has made insufficient inquiry or who is in serious doubt about his vocation is liable to grave sin in approaching the reception of Holy Orders.”

Halligan, The Administration of the Sacraments [1962], 376

Sancta Dei Genitrix, Matrem Sacerdotii, ora pro nobis!

Ordinandi…

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A.M.D.G.
Secunda die infra Octavam Dormitionis B.M.V.
[Septa die infra Octavam S. Laurentii]

Carissimi,

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Ordinands… My recent posts have been born from my own personal reflections whilst on retreat recently and although they do have a particular audience in mind, they are not meant as “sermons” though they may indeed have that “preachy air” about them!

As I stated in my first post about having been on retreat, my thoughts were and are much occupied with the upcoming ordinations at Michaelmas, especially during this holy season of Assumptiontide and the recalling of Our Lord’s love for Mary, His mother and thus the mother of all priests. So recent content has primarily been with the ordinands in mind concerning the nature of priesthood particularly, and where suitable tying in references form the liturgical year as it passes. Certainly my thinking developed in the writing of them, but being also conscious of an audience not necessarily experienced in theological discipline, I felt a need to explain some points in slightly more detail than I might otherwise have done. This of course, though perhaps making the pieces longer, certainly helped somewhat to train my thoughts in what could be an expansive area!

Some future postings will continue in a similar vein, as I have promised to explore the “spiritual reason why” to explain various rubrical actions in the liturgy i.e. why the priest “does what he does” and what his thoughts and accompanying intentions should be. Of course, much of this sort of thing would be delivered in a conventional seminary formation course such as I experienced. But being a small jurisdiction with a wide geographical remit and only limited resources, a conventional seminary formation isn’t practicable. Our candidates this year are coming from Croatia, Greece as well as the UK and are self-supporting and their time taken up with work, family and academic courses. Neither is it always possible to have that other mode of tutoring, the “training incumbent” as often our clergy are church “planters” or “start-ups” i.e. they will be the parish priest from “go”! So the hope is that my postings will compliment their academic courses and “fill in” the gaps as it were with what academia doesn’t cover… like “how to say Mass” and why!

It’s worth remembering that such a system and circumstance of clerical formation is not unlike that which existed before the Council of Trent, before there were seminaries. In those days priests were taught almost by apprenticeship, some were fortunate to attend the then great Universities and centres of learning, the majority of course were not. Whilst those who attended University certainly received a better and more concentrated theological education, the “priestly craft” was still learnt by apprenticeship, whether by an ordained professor or mentor, or if a religious by a priest of the Order, or like most others, “on the job” in a curacy after graduation.

The nearest experience in those days to what became a seminary formation was found only in monasteries, the enclosed Orders particularly. There in the densely religious atmosphere of the monastery, students for the priesthood had access to some of the best theological libraries and the routine and discipline of the daily hours of prayer of the community, as well as the wisdom of older monks in spiritual learning and insight. Unfortunately, being monasteries, these educated and disciplined clergy were ordained for the particular monastery they lived in and would serve only such faithful as came to the monastery church or went to the churches the monks served sacramentally. Before the Trent reforms, the vast majority of priests were ill-educated academically and only able to offer such services as their apprenticeship and experience had taught them. Saving those from rich enough backgrounds to have enjoyed a University education, but even these were often at the expense of spiritual sciences. Reform was needed!

I have tried both in my time previously as Vicar General and now as Metropolitan to ensure as far as is practically possible to provide what candidates for the priesthood ought to know in order to make them what a priest ought to be within the limit of our resources. Compared to those able to enjoy the benefits of a conventional seminary formation, this often requires an even greater level of commitment, one might even suggest of sacrifice on the part of the candidates. Balancing work and home commitments, family and “a life” on top of discernment, part-time theological studies, spiritual exercises and retreats… it’s a huge demand on a man’s resources both material and spiritual. For a younger candidate the situation isn’t a lot better, often burdened by student debt or a limited earning potential, holding down a job, a place to live and finding the resources to complete discernment, part-time theological studies, spiritual exercises and attend retreats… By comparison “conventional” seminarians have got it made with tuition, board and lodging all thrown in! But I can’t help but wonder if the rarefied environment of such seminaries does produce by comparison the “best” priests?

I’m not trying to suggest that our candidates for the Sacred Ministry are indeed better than those being formed through a conventional seminary process. But considering all that they have to go through I think it certainly proves a man’s resolve and even character. Though the process is less than what might be ultimately desirable, candidates that pass through it are, I would opine, more worldly-wise, more in touch with what passes for “normal” life experienced by most ordinary people and thus able to relate the mysteries of the Faith to the realities of what most people have to contend with trying to be disciples of Christ in the 21st Century.

1997_02_18_Cebula_SeminariesWork_ph_LaMothe

As far as possible within the limitations of cost and time, they receive an academic theological formation comparable to that received by any seminarian, often earning degrees awarded by the same accredited institutes of Higher Education/Universities as the seminaries themselves. At the very least I expect our candidates to attain the same level of academic formation that Roman Catholic permanent deacons receive, attending the very same courses. Though it is necessary of course to supplement with other courses for sciences that would ideally be in a formation programme but are lacking in most University theological programmes of study.

Hence the need too for retreats in order to provide particularly the spiritual sciences and practical elements of priestly formation, as well as the opportunity for candidates to receive spiritual direction and cultivate the discipline of the Breviary, which I don’t think it can be denied, is always best instilled through a communal rather than private experience of recitation. It’s also an opportunity too to take the candidates away from their normal busy lives and spend sometime in discernment and “being”.

The pre-ordination retreats (for there are two this year running simultaneously) will soon be upon us and naturally, though the candidates have progressed far or have already qualified ref their theological studies, these last couple of months provide the last opportunity to consolidate their knowledge before the final scrutinies and examen prior to ordination. Forgive me then if posts are slightly more biased towards this end than of a more personal nature to me, though I hope to comment on my own experiences too as we go along, when appropriate. Afterall it is an “Episcopal Journal” and it is the office of the bishop to teach, I hope to fulfil some of that sacred obligation through this medium. I hope what I write might still of be interest to a wider audience and certainly I beg your prayers for those to be ordained this coming Michaelmas.

Sancta Dei Genitrix, Matrem Sacerdotii, ora pro nobis!

Sacrificium… (ii)

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A.M.D.G.
Quarta die infra Octavam S. Laurentii
Commemoratio: Ss. Hippoliti et Cassiani Martyrum

Carissimi,

Yesterday’s reflection ended with the conclusion that the ministerial priesthood of the New Covenant replaces that of the Old Covenant, not to offer ritualistic sacrifices but to offer “the” ultimate atoning Sacrifice of Calvary through the high priesthood of Christ to receive here in our contemporary time, the fruits of His redeeming sacrifice, the Eucharist. It is important to emphasise and remember here that the Church has never suggested that the Mass is a repetition of Calvary – it is not, it is a witnessing again, irrespective of time and place of that same, single, “once only once and once for all” Sacrifice of Calvary. It is a re-presentation, a renewal of the effects, the benefits, the merits, the fruit, of that “one and the same” historical event i.e. the atonement for sin, the restoration of creation and the confection of the Eucharist, the means of eternal life.

The difference between Calvary and the Mass are the external accidentals, i.e. the manner of the oblation of the one and the other “sola offerendi ratione diversa” [Council of Trent]. On the Cross, Christ offered His incarnated physical self, there His blood flowed from His crucified body; on the Altar He offers His death already suffered, but now in an unbloody manner, Christ does not die again on the Altar. Thus the Mass represents this past event i.e. Calvary: but it is one with the sacrifice of the Cross as the victim and the priest are the same i.e Christ, but it is not literally the Crucifixion. The late Bishop Michael Evans wrote, “The word “memorial” is very important in Eucharistic theology, and means far more than simply a recalling or remembering. For the Jews, celebrating a memorial involves evoking the past and reliving it in such a way that a past event is made effective and fruitful here and now.” [Is Jesus really present in the Eucharist?] We needs must be careful with such notions however, to make clear that the efficacy of the Mass itself is not diminished by our concept of “memorial”. The Mass itself is a sacrifice, by which the infinite merits of Christ’s death, gained on the Cross, are applied to souls here-and-now.

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The Mass is a literal visible sacrifice, which represents and ‘applies the merits’ of the literal, once-for-all sacrifice of the Cross. In other words, the Mass is itself a sacrificial offering of worship i.e. of adoration, thanksgiving, prayer and expiation by the created to the Creator in fulfilment of the Law “to love God” [Deut. 6:4-5; Levit. 19:18; Matt 22:35–40; Mark 12:28–34; Luke 10:25-28], joined to the commemoration or “showing forth” [1 Cor. 11:26] of the Sacrifice of Christ upon Calvary – the purest offering of adoration, thanksgiving, prayer and atonement by and at the behest of the great high priest who instituted and commanded His Apostles so to do “in mei memóriam faciétis” [Luke 22: 19].  The twofold consecration of the bread and then the wine, “show forth” the physical death of Christ by the separation of His body from His blood shed upon the Cross. Uniting the worship of God to the commemoration of the Cross, manifests the ultimate act of offering to God by humanity [Heb 2:17] as God made-man [Matt. 1:22-23], by God made-man in Christ’s voluntary offering and outpouring of love toward God [Heb 9:12] and neighbour [John 15:13 ditto references to the Greatest Commandment above]. In this way it may be said that the “fulfilment of the Law and of the Prophets” [Matt 5:17] is fulfilled in Christ, by His saving sacrificial act of love (kenosis – self-emptying) on the Cross.

As the Council of Trent defined in its 22nd Session, Canon III: “If any one saith, that the sacrifice of the mass is only a sacrifice of praise and of thanksgiving; or, that it is a bare commemoration of the sacrifice consummated on the cross, but not a propitiatory sacrifice; or, that it profits him only who receives; and that it ought not to be offered for the living and the dead for sins, pains, satisfactions, and other necessities; let him be anathema.” 

As noted above, the “ends of the Mass” i.e. the purposes for which it is offered, are to adore God – adoration, to give Him thanks – thanksgiving, to make satisfaction for sin – atonement and to ask for new graces – petition, the ends for which Christ died upon the Cross. Worship, or adoration of course, is a sign of our dependence upon our Creator and His absolute dominion over us, His creatures. It was the effect of Original Sin that repudiated this reliance and subjection of humanity to God; all this has been restored by Christ on the Cross in His ultimate act of adoration and thanksgiving. We experience this restoration of humanity with God through our Baptism and actualise it through our individual receipt of the Eucharist. But of these four purposes of the Mass only two are directly beneficial to the whole Church; the satisfaction for sin and the petition of new graces; it is these that are usually meant as “the fruit” of the Mass.

As an old Manual of Devotion says; Without God’s holy grace we cannot perform one supernatural act, nor conceive one good thought, nor advance one step on the road that leads to life everlasting. “Without me,” says Christ, “you can do nothing.” [John 15:5] And St. Paul adds: “Not that we are competent in ourselves to claim anything for ourselves, but our competence comes from God.” [2 Cor 3:5]

Our wants, temporal and eternal, are countless: graces to repent of our many sins; graces to sin no more; graces to live to love and die in His friendship; the grace for final perseverance. In the Holy Sacrifice of the Mass Jesus obtains all for us. On our Altars, where His death and passion are represented and renewed, Jesus obtains of His father all graces and blessings we need for soul and body. Jesus is the “beloved Son, in whom the Father is well pleased” [Matt 3:17] and “is heard on account of his own reverence.” [Heb. 5:7] In the Holy Mass, Jesus Himself is our advocate as well as our high priest. He presents our wants and petitions to His Father, and with the petitions His Precious Blood as a price to obtain them. The Church ends every prayer, and asks everything, “through our Lord Jesus Christ,” because of Jesus we have everything. “He who did not spare his own Son, but gave him up for us all – how will he not also, along with him, graciously give us all things?” [Rom. 8:32] St. Jerome says: “Assuredly the Lord grants all the favours for which we petition Him in the Mass, provided they be suitable to us; and, what is far more admirable, He very often grants us that for which we do not petition Him, provided we place no obstacle to His holy designs.”

So these graces are called the fruit of the Mass and are applied generally in a threefold division:

The General Fruit – that is the benefit for the whole Church – Militant (on earth), Expectant (waiting judgement) and even Triumphant (the blessed saints). This fruit is in union with Our Lord’s self-oblation for all mankind and the celebrant obviously cannot alter or direct it.

The Special Fruit – also called the “ministerial fruit”, that the benefit to those who in any way cooperate in offering the particular Mass; this it is which, in the application of the priest’s intention, is primarily and mainly operative (i.e. for another person).

The Most Special Fruit – that is the personal share of the celebrating priest as being Christ the offerer of the Sacrifice. Though this fruit, being personal to the celebrant, cannot be alienated and applied to others he may apply it for the acquisition of some grace of which he himself stands in need.

Oremus pro invicem!

Sacrificium…

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A.M.D.G.
Tertia die infra Octavam S. Laurentii
Commemoratio: S. Clarae Virginis

Carissimi,

Saint Lawrence being ordained deacon by Pope Saint Sixtus II (Blessed Fra Angelico)
Saint Lawrence being ordained (sub)deacon by Pope Saint Sixtus II (Blessed Fra Angelico)

Sacrifice… St Lawrence, whom we celebrate this week with an Octave, gives us another insight ref the incarnational aspect of the priesthood and indeed of the Apostolic sharing of the “bitter cup”.

St Ambrose of Milan says that Lawrence met His Holiness Sixtus II on his way to his execution. “Where are you going, my dear father, without your son? Where are you hurrying off to, holy priest, without your deacon? Before you never mounted the altar of sacrifice without your servant, and now you wish to do it without me?” Of course, Pope Sixtus was not on his way to offer Mass, Lawrence was referring to his execution… Lawrence was expressing the sharing by Sixtus in that “bitter cup” the “cup of salvation”, the “cup of trembling” and the “cup of wrath” [as discussed previously here], the Pope was about to “taste death” literally sharing in the sacrifice of Christ, for Christ by his martyrdom. Depicted in Fra Angelico’s painting is the presentation at Lawrence’s subdiaconal ordination of Pope Sixtus presenting “the cup”, a chalice and paten, signifying the invitation to share through major Orders, the Apostolic ministry and thereby the mystery of Christ’s high priesthood upon the Cross.

So now finally(!) we come to something of a conclusion ref our recent reflections. We’ve discussed something of the nature and character of the priesthood – the first obligation of the priest to be a Christian at prayer, walking daily with God pursuing personal holiness and sanctification, interceding through prayer on behalf of God’s people, most especially the Church through the recitation of the Divine Office. We’ve reflected on the true nature of humanity in the created order, that we are “body, soul and spirit” and that God works through His creation salvifically and that human beings have the potential to “spiritualise the material and materialise the spiritual”, hence the establishment by God and Christ of a ministerial priesthood. Now we come to the purpose of the New Testament ministerial priesthood; the realisation of the fruit of Christ’s redemption, the Eucharist.

It is sometimes suggested that “there is no need for a priesthood” echoing some erroneously believe the sentiments of the author of Hebrews concerning the efficacy of the high priesthood of Christ, “For such a High Priest was fitting for us, who is holy, harmless, undefiled, separate from sinners, and has become higher than the heavens; who does not need daily, as those high priests, to offer up sacrifices, first for His own sins and then for the people’s, for this He did once for all when He offered up Himself.” [Heb 7:26-27] For whilst indeed, the sacrifice of Christ upon the Cross of Calvary does indeed negate the need for regular expiatory sacrifices common under the Old Covenant, even so the ministerial priesthood of the New Covenant exists for another purpose.

The ministerial priesthood of the New Covenant exists to confect and present to us the means by which we receive eternal life. Primarily, it exists to share in and offer the Eucharist, the holy sacrifice of the Mass, by participating in the high priesthood of Christ and making manifest the “flesh and blood of the Son of Man”. [John 6:53-54] “He who hears you, hears me” [Luke 10:16] Our Lord said to the Apostles, the new ministerial priesthood. For Christ makes plain that it is only in the reception of the Eucharist that the promise of eternal life and the redemption of humanity is realised, “Truly, truly, I say to you… He who eats My flesh and drinks My blood has eternal life, and I will raise him up on the last day.” By instituting the Apostolic ministry, Christ established the means by which His body and blood would be made available to the faithful. He who became one of us to save us, continues to present Himself in bread and wine through those chosen [John 6:70; John 15:16; John 13:18], consecrated [Acts 1:15-26; Acts 6:6; Acts 13:3] and set apart [Romans 15:16; 2 Corinthians 2:17; 2 Cor. 5:20] to cooperate with Him in fulfilling the promises He made when He walked among us.

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So it is that we understand the ministerial priesthood of the New Covenant to be the physical, material means by which the high priesthood of Christ is effected as in like fashion, it is in the consecrated species of bread and wine that we receive His Body and Blood and thus the fruit of our redemption, the Eucharist. As St John Chrysostom wrote, “We priests are simply the instruments and ministers of the veritable sacrifice. The Lord Himself is He who sanctifies the material gifts offered for the sacrifice, and who makes them a source of sanctification for us.” “When, therefore,” he adds, “you see the sacred minister lifting up to heaven the holy offering, think not that he whom you behold is the real priest; but rising above visible objects, consider the hand of Jesus Christ stretched out invisibly. Through Him everything is done.” [Hom. 60 ad Pop. Antioch] Similarly and more plainly here St John Chrysostom explains the relationship of the contemporary priest and that sharing in the Apostles’ ministry discussed before, “I wish to add something that is plainly awe-inspiring, but do not be astonished or upset. This Sacrifice, no matter who offers it, be it Peter or Paul, is always the same as that which Christ gave His disciples and which priests now offer: The offering of today is in no way inferior to that which Christ offered, because it is not men who sanctify the offering of today; it is the same Christ who sanctified His own. For just as the words which God spoke are the very same as those which the priest now speaks, so too the oblation is the very same.” [“Homilies on the Second Epistle to Timothy,” 2,4, c. 397 A.D.]

So then, the ministerial priesthood exists to make manifest the high priesthood of Christ. “The priest who imitates that which Christ did, truly takes the place of Christ, and offers there in the Church a true and perfect sacrifice to God the Father.” [St. Cyprian wrote to the Ephesians circa 258 A.D.] The earthly and mortal priest becomes the means by which Christ Himself offers Himself as food for the faithful. It is Christ Himself who stands before the Altar, who offers Himself in the person of the priest to God, His father as the perfect victim for the propitiation of sin; Who breathes eternal life into the species of bread and wine at the words of consecration, transforming them “This is MY Body”, “This is MY Blood”; that same “logos”, that same “ruach” that breathed life into creation [Gen 1:2; John 1:1], that breathed life into man [Isa 42:5; Ezek 37:5 Job 33:4].

Thus, as St Ambrose says, “Jesus Christ is your inheritance, O ye ministers of the Lord. Jesus Christ is your sole domain. His Name is your wealth. His Name your income. His Name constitutes your stipend, a stipend not of money but of grace. Your heritage is not dried up by heat, nor devastated by storms. The sun shall not burn thee by day, neither the moon by night. Keep then the portion which you have chosen, for it is the good portion, which the possessions of the world cannot equal.”

Sancti Laurentii, ora pro nobis!