Reclaiming Traditional Clerical Dress

PATRIARCHAL SEE 6 September 2014 (ORCNS) - Upon committee recommendation, the Patriarchal See modified the standards of dress of clergy under its jurisdiction to be more in line with ancient traditional usage. To understand these changes and their historical context, it is a good idea to take a tour back in time through some of the highlights of clerical vesture.

Dress of the clergy has changed since the modifications following the Second Vatican Council. This occurred not only in the Roman Communion, but in the Anglican Communion and other Catholic jurisdictions. Today, the most widely-identifiable marker of a Catholic cleric is the clerical collar. This is a relatively new invention and is widely believed to have originated when an Anglican priest turned his regular collar around backwards and started wearing it without a tie (collars were detachable from shirts back then). More recently, the "tab collar" made its way onto the clerical stage. Yet, the clerical collar is in fact not the primary emblem of a cleric. (Spoiler alert: The real symbol of the clerical state is the tonsure. Keep reading for more about that later.) In fact, clerical neck wear has changed over the years. Observe the following painting, entitled Portrait of a Cleric, by Allesandro Allori in the 16th century. The collar is certainly different and much more like a "regular" dress shirt collar of today.

Also observe the very pronounced collar, vastly different from the modern clerical collars, in this famous portrait of Cardinal Richelieu.

These are examples of the clerical habit. But what of the clergy suit? And, did the clergy suit even always exist?  Answer - No, it did not. When the clergy suit first became used is not precisely known. When it became the norm, it was known in Italian as abito corto, or "short habit." It was simply a shortened version of the clerical cassock designed to be more practical for street wear. Streets used to be much more dirty, and it was all too easy for the bottom of a cassock to get soiled. In fact, the wear of the cassock as regular street dress did not come about in earnest until the reign of Pope Pius IX, who wanted the clergy to wear the cassock instead of abito corto after Rome was annexed by the House of Savoy into the newly-established Kingdom of Italy. It was at this time that the so-called prelatial "house cassock," also known as Pian dress after its inventor, became developed for prelates. This black cassock with purple or red trim is still in use today. This decision by Pius IX, however, was not an entirely popular one, and even Cardinal Pecci, the future Pope Leo XIII, continued to wear abito corto before his election as Pope. Prior to all this, the Italian clergy widely thought wearing the cassock as daily street wear was a liberal French affectation. A version of abito corto, complete with its longer jacket, was mandated by the Council of Baltimore for American Catholic clergy.

Abito corto was worn much like the cassock from which it derived. The zucchetto (skull cap) was worn with it by all ranks. The zucchetto is white for the Pope, red for Cardinals and many Prince-Bishops, purple for Bishops, and black for priests and other clerics. Certain prelates who are not Bishops have black zucchetti with purple or red trimming. So, abito corto was merely modified clerical habit for street wear as opposed to street clothes redesigned to be "clerical." There is an important distinction between the two from a philosophical, theological, and canonical standpoint.

Observe the following 19th century cleric in abito corto, including the zucchetto:

Since the tonsure (originally various formed of a shaved circle on the crown of the head) was the symbol of the clerical state because it was through admission of the First Tonsure that men were admitted to the ranks of the clergy, the zucchetto became common as a practical measure to cover the shaved spot and provide some protection. Eventually the zucchetto took on a symbolic meaning. It is the zucchetto, therefore, representing the tonsure, that is the primary outward symbol of a cleric.

So what was worn before the cassock became street dress and abito corto was developed? It was typical for secular clergy who were out and about town to dress like the gentlemen of their day, with appropriate modesty, complete with zucchetto. (Remember the tonsure, represented by the zucchetto, is the main symbol of the clerical state.)  In other words, they were either in their habit (the cassock) or they were in regular gentleman's street dress, properly adorned to represent the clerical state. This is believed to have been typical from the Medieval period well into the 18th century and was still certainly seen thereafter.

This brief journey through the history of clerical dress leads back to the decision made by the Patriarchal See earlier this year. The modern clergy suit has been abolished, as have shirt and trouser combinations. The cassock is the primary clerical habit of all ranks of the clergy, as it has always been. Clerics are, by canon law, entitled to wear the cassock and cannot be told not to wear it in favor of another form of dress.

Traditional abito corto has been retained to provide an alternative to the cassock when appropriate. Both the Roman/Anglican version with the knee-britches and the Baltimore version with full-length trousers are included as options, and both are worn with the zucchetto.

Following ancient custom, a lay-style suit is also permitted as regular street-wear under certain circumstances, provided it is in accordance with the modesty of the clerical state. The zucchetto is the norm. Bishops wear the ring and pectoral cross. Other clerics may wear a simple silver pendant cross. Various other elements of this version of clerical dress are distinctly in the clerical counterpart to lay usage, such as gloves.

The Patriarchal See has a sacred duty to maintain the heritage and traditions of the Church. It was with this in mind that, after due reflection, prayer, study, and discussion that these modifications were made to the norms of clerical dress for this Particular Church. These modifications to a more traditional usage better place the clergy under the Patriarchal See within the historical context of the Church as traditional clerics with a mandate of mission, service, and charity.

Cardinal Wuerl speaks out on Iraq

WASHINGTON 28 August 2014 (ORCNS) - Cardinal Wuerl (U.S. Conference of Catholic Bishops) speaks out about solidarity with the people of Iraq, calling for people to raise their voices. The cardinal also questioned the silence by so many governments around the world.

Stephenian and Marian symbolism in Patriarchal heraldry

Catholicism is filled with symbolism. Heraldry of the Church is no exception. The traditional Old Roman Catholic Patriarchal See of St. Stephen has some of the most diverse examples of heraldry brimming with symbolic and historical meaning. One of the common themes in the heraldry of the Patriarchal See and in its insignia is the ombrellino (Italian for umbrella). This was first granted by Emperor Constantine the Great to Pope Saint Sylvester I, and later became used by Cardinals and Princes. Bishops even have some limited use of a similar canopy called a baldacchino, such as at a solemn arrival to their cathedral church. The Blessed Sacrament is carried, particularly indoors, underneath a white, gold, or white and gold ombrellino.

Usually only one ombrellino appears in heraldic drawings. However, in the full coat of arms of the Patriarch of St. Stephen, there are actually two. On the left, the ombrellino is topped with the red cross of St. Stephen, which also appears on the yellow panels. The pole of the ombrellino issues from a stack of three stones, which represent the stones of martyrdom of Stephen the Deacon and Protomartyr. The right ombrellino is topped with the blue cross of Mary Immaculate, which also appears on the yellow panels. The pole issues from a small tuft of earth and three lilies, representing Our Lady of Walsingham. Together these two ombrellini represent the See of St. Stephen and the Court of Saint Mary of Walsingham and thus the Anglo-Roman patrimony and religious, ethnic, and cultural identity of the See.

Pope Francis says diversity in the Church work of Holy Spirit

Pope Francis recently said that "the Holy Spirit is the source of diversity in the church. This diversity is very rich and beautiful. But then the same Holy Spirit creates unity. And in this way the church is one in diversity." The Holy Spirit, according to Pope Francis, is behind the diversity in the Church. He has affirmed that Pentecostals and other Protestants are part of the fabric of the Church family, and that the Holy Spirit creates unity in diversity. 

Even within the Catholic family, there is diversity. Within the Roman Communion, there are over twenty Rites, including Melkite, Byzantine, Ukrainian, and the largest, the Roman Rite. The diversity of Roman Catholicism also includes Old Roman Catholics, Old Catholics, and Independent Catholics.

Old Roman Catholics typically descend from the ancient Catholic See of Utrecht via the Apostolic line of Archbishop Arnold Harris Mathew. Utrecht was granted administrative autonomy in 1145, which was confirmed by various Popes and Councils, and thus Old Roman Catholics maintain that they have never split from the Catholic Church. Traditional Catholic liturgy and doctrine (usually pre-1955) is a common hallmark of Old Roman Catholicism, which may be found in many parts of the world today.

Old Catholics share a similar heritage with Old Roman Catholics, but diverged at the First Vatican Council over the issue of Papal Infallibility. The See of Utrecht today is Old Catholic and also has a parallel Roman Catholic diocese. There are various Old Catholic jurisdictions around the world today. 

Independent Catholics sometimes stem from Old Catholicism. Others come from Apostolic lines such as Roman Catholic Bishop Duarte-Costa in Brazil. Still others may be found in traditional Catholic organizations such as the Society of Saint Pius X, founded by Roman Catholic Archbishop Lefebvre to preserve the traditional liturgy and doctrine of the Catholic Church following the Second Vatican Council. 

All these lineages, and others not mentioned here, form the diverse fabric of the Roman Catholic tradition. Much like a large family, not everyone always gets along. However, as the Holy Father recently stated, "this diversity is very rich and beautiful." 

Flag of the Patriarchate - Our Identity and Purpose

30 July 2014 ( ORCNS) - The flag of the Patriarchal See of Saint Stephen represents its spiritual and temporal heritage as a traditional Old Roman Catholic patriarchate with Anglican patrimony. It consists of three vertical bands in green, white, and red, with the middle arms of the Patriarchal See depicted in the center upon a red St. Stephen cross. Red and white are the common colors among the various temporal territories of the Patriarchal States. Green is used to represent the Catholic faith and the martyr's palm of Saint Stephen the Deacon. Red is also a color of Saint Stephen, and white also is an ancient Marian color still often used today at Marian feasts.

If you think that looks somewhat like an Italian flag, you are correct! The use of those colors originated in Northern Italy during the conquest by Napoleon. Red and white were taken from the colors of the flag of Milan, and green came from the color of their guard uniform. The flag of the City of Milan from which the colors derive is the St. George cross. Saint George is the Patron Saint of England and chivalry, both of which also have clear significance to the See of Saint Stephen. The Saint George cross is featured within the patronal arms of the Patriarchal See, the arms of the Governor-General, and the badge of the Patriarchal Curia.

The temporal and territorial patrimony of the Stephenian Patriarchate is centered primarily within the Holy Roman Empire territories of Italy and areas with historic Italian linkage. The See of St. Stephen also continues the Anglican patrimony of the Tuscan region of Italy. English-speaking people have been in that area for centuries and continue as part of its culture and heritage.

Over time, the three colors eventually had a religious meaning attributed, namely that of faith, hope, and charity. This is a particularly nice symbolism that also applies to the Patriarchate’s mandate of mission, service, and charity. Mission flows from the altar of God and thus is a direct product of faith. Mission is putting faith into action. Hope means never giving up and not giving into despair. It is the belief that God is present in every human life, and this this is why we engage in service.

In the center, the coat of arms of the Patriarchal See are depicted upon a red cross of Saint Stephen, Deacon and Protomartyr, our celestrial Patron. The left side of shield (as you are looking at it) contains the principle armorial achievements of spiritual patrimony, and the right side contains those of the principal temporal patrimony. In the center is an oval displaying the emblem of the Patriarch. Behind the shield are crossed the key and sword, the symbols of spiritual and temporal authority, along with two lily sceptres of Our Lady of Walsingham, Patroness of English-Speaking Catholics and of the Patriarchal Household. Atop the shield is a crown representative of the territorial patrimony of the Patriarchate. The pallium of Metropolitan authority is suspended from the bottom of the shield, and the ombrellino of the cardinalatial dignity is seen at the top. Also pendant from the shield are the collars of the Legion of the Eagle and the Orders of St. Stephen and Mary Immaculate.

The flag of the Patriarchate represents who we are, the legacy we follow, and what we do in the fulfillment of our sacred mission. It represents our identity and our purpose.

THE POPE TO THE PENTECOSTAL CHURCH: WE ARE ON THE PATH TOWARDS UNITY

Vatican City, 29 July 2014 (VIS) – Unity in diversity and the plea for forgiveness for the lack of understanding shown by some Catholics towards their Pentecostal brothers were the key themes of the Pope's address at the Pentecostal Church of the Reconciliation in Caserta yesterday, during his meeting with his friend, the pastor Giovanni Traettino, whom he known for many years, both in Buenos Aires and as bishop of Rome, engaged in ecumenism. The meeting took place in a cheerful and intimate atmosphere, and was attended by 200 people, mostly Pentecostals from Italy, the United States and Argentina, as well as other countries. “With men like you”, said Pastor Traettino to his friend, Pope Francis, “there is hope for us, as Christians”.

The Pope's address responded to the discourse pronounced by Pastor Traettino, who had remarked that the presence of Jesus and walking in the presence of Jesus should be at the centre of our life. Francis remarked that “walk” was God's first commandment to his people, represented by Abraham – “walk before me faithfully and be blameless” – and added, “I don't understand a Christian who stands still! I don't understand a Christian who doesn't walk. A Christian must walk … because that which is still, that does not move ahead, becomes corrupt. Like still water, which is the first to become stagnant. … There are Christians who confuse walking and moving ahead with moving around. These, instead, are errants who saunter here and there; these are people who lack parrhesia, the boldness to go ahead; they lack hope”.

He went on to cite the story of Jacob who, during a time of famine, sent his eleven sons – ten of whom were guilty of betrayal, having sold their brother Joseph – to Egypt to buy grain. There, they once again found Joseph, who in the meantime had become the vizier. “When we walk in God's presence, we find brotherhood”, asserted the Pope. “When instead we stop, we scrutinise each other too much, and we set out on another path, that of gossip. … And in this way it begins, from the first moment the division of the Church began. And it is not the Holy Spirit who causes division! … From the very beginning there has been this temptation in the Christian community. 'I am from this group, you are from that one', 'No! I am the Church, you are a sect', and so on. … The Holy Spirit creates diversity in the Church … diversity, rich and beautiful. But, at the same time, the Holy Spirit creates unity, and so the Church is one in her diversity. To borrow a phrase used by an evangelical, a phrase I love, it is the 'reconciled diversity' of the Holy Spirit, Who creates both of these things: diversity in charisms, and harmony in charisms”.

To offer an image of how unity in the Church could be, Pope Francis first described a sphere, all of whose points are equidistant from the centre. This, he said, was an example of uniformity, and “the Holy Spirit does not create uniformity”. “Let us imagine, instead, a polyhedron: it is an example of unity, but with many different parts, each with its own peculiarity and charism. This is unity in diversity. This is the path that we Christians take, giving it the theological name of ecumenism: we seek to ensure that this diversity is harmonised by the Holy Spirit and becomes a unity; we seek to walk in the presence of God to be blameless”.

Pastor Traettino had also referred to the incarnation of Jesus, and the Holy Father responded that “the incarnation of the Word is the foundation – it is Jesus Christ! God and man, Son of God and Son of man, true God and true man. This is how the first Christians understood Him to be and they fought hard to maintain this truth: the Lord is God and man. It is the mystery of Christ's flesh. … I love the poor, the widow, the slave, the imprisoned. … I love them all, as these people who suffer are Christ's flesh. … It is not possible to preach a purely intellectual Gospel: the Gospel is the truth but it is also love and beauty! And this is the joy of the Gospel!”.

“On this path, many times we have done the same thing as the brothers of Joseph, when jealous and envy have divided us”, he remarked. “That sad story in which the Gospel for some was lived as truth and they did not realise that behind this attitude there were bad things, things that were not the Lord's, an ugly attempt at division. That sad history, in which there are repeated the same things that Joseph's brother did: denouncements, the laws of these people who 'are against the purity of the race'. … And these laws were ratified by baptised persons! Some of those who enacted these laws, and some of those who persecuted, denounced their pentecostal brothers because they were 'enthusiastic', almost 'crazy', who spoiled the race. … I am a pastor of Catholics, and I beg forgiveness for this. I ask your forgiveness on behalf of those Catholic brothers and sisters who did not understand and who were tempted by the devil, and who did the same thing that Joseph's brothers did. I ask the Lord for the grace to recognise and to forgive”.

Pope Francis went on to comment on Pastor Traettino's words, “The truth is an encounter”. “An encounter between people”, he emphasised. “The truth is not made in a laboratory, it is made in life, seeking Jesus in order to find Him. But the greatest and most beautiful mystery is that when we find Jesus, we realise that He sought us first, that He had found us first, because He arrives before us. I like to use the Spanish verb 'primerea' to describe this, meaning that He precedes us, and always awaits us. … That encounter that transforms us: everything comes from that encounter. This is the path of Christian sanctity: seeking Jesus every day in order to meet him, and letting oneself be sought and found by Jesus every day”.

“We are on that path of unity, among brothers”, he concluded. “Some people will be surprised: they will say, the Pope has gone to the evangelicals! He has gone to meet his brothers! Yes! Because – and this is the truth – they came to me first, in Buenos Aires. … And so this friendship began, this closeness between the pastors in Buenos Aires, and here today. I thank you, and I ask you to pray for me, as I need your prayers”.

Following the meeting, in the mid afternoon, the Pope returned to the Vatican by helicopter.

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POPE FRANCIS' NEW APPEAL FOR PEACE IN THE MIDDLE EAST, IRAQ AND UKRAINE

Vatican City, 27 July 2014 (VIS) – After today's Angelus prayer, the Holy Father, remarking that tomorrow marks the centenary of the beginning of the First World War, launched a new appeal for peace in the Middle East, Iraq and Ukraine, and called for a cessation of hostilities.

“Tomorrow is the one hundredth anniversary of the outbreak of the First World War, which claimed millions of lives and caused immense destruction. This conflict, defined by Pope Benedict XV as a 'senseless slaughter', persisted for four long years and led to a more fragile peace. Tomorrow will be a day of mourning in remembrance of this tragedy. While we remember this tragic event, I hope that we will not repeat the errors of the past, but will instead pay heed to the lessons of history, ensuring that the reason of peace always prevails by means of patient and courageous dialogue”.

“Today, my thoughts extend to three areas of crisis, in particular: the Middle East, Iraq and Ukraine. I ask you to continue to join with me in prayer that the Lord may grant the populations and authorities of these areas the wisdom and strength necessary to proceed with determination along the path of peace, facing every diatribe with the tenacity of dialogue and negotiation, and the strength of reconciliation. May the common good and respect for every person be at the centre of every decision, rather than particular interests. Let us remember that all is lost with war, but nothing is lost with peace”.

“Brothers and sisters: no more war! No more war! I think especially of the children, who are deprived of the hope of a worthwhile life, of a future: children killed, children injured, children mutilated, children orphaned, children who have as toys the remnants of war, children who do not know how to smile. Stop, please! I ask you with all my heart. The time has come to stop. Stop, please!”

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