Francis: a strong and widespread desire to walk together

Vatican City, 21 November 2014 (VIS) – “This anniversary invites us to give thanks to God for the many fruits harvested in this last half-century. In particular, there has occurred what the Council recommended: the appreciation of how much there is that is good and true in the life of Christians in every community”. Thus Pope Francis greeted the participants in the plenary assembly of the Pontifical Council for Promoting Christian Unity, the theme of which is “The aim of ecumenism: principles, opportunities and challenges, fifty years after Unitatis Redintegratio”.

The Pontiff remarked that fifty years ago on 21 November, the dogmatic Constitution on the Church, Lumen Gentium, and the Decree on the Oriental Catholic Churches, Orientalium Ecclesiarum, were also published alongside Unitatis Redintegratio. These three profoundly connected texts offer the ecclesiological vision of Vatican Council II.

“Firstly, we can rejoice in the fact that the teaching of the Council has been widely received”, affirmed Francis. “In these years, on the basis of theological reasons rooted in the Scripture and in the tradition of the Church, the attitude of us as Catholics has changed in relation to Christians of other Churches and ecclesial communities. Hostility and indifference, which had dug trenches that it seemed impossible to fill and had inflicted deep wounds, now belong to the past, and a healing process has begun that enables us to accept others as brothers or sisters, in the profound unity born of Baptism”.

This change in mentality has made it possible to “deepen our contact with many Churches and ecclesial Communities, and to develop new forms of collaboration. In this respect, the ecumenical traditions of the Sacred Scripture have been very important. Christians of different Churches and ecclesial Communities work together in the service of suffering and needy humanity, for the defence of human life and its inalienable dignity, for the protection of creation and against the injustice that afflict many people and populations”.

He continued, “while we give thanks, we must acknowledge that Christians remain divided, and that divergence in relation to new anthropological and ethical themes complicates our path towards unity. However, we cannot give in to discouragement and resignation, but must continue to trust in God who plants seeds of love and unity in the hearts of Christians, so they can face today's ecumenical challenges with renewed zeal; to cultivate spiritual ecumenism, to recognise the value of ecumenism of blood, and to walk the path of the Gospel together”.

Spiritual ecumenism culminates in the Week of Prayer for Christian unity, “a worldwide network of moments of prayer that, from parochial to international level, infuse the body of the Church with the oxygen of genuine ecumenical spirit; a network of gestures, that unite us in working together charitably; and it is also the sharing of prayer, thoughts and other texts that circulate on the web and may contribute to increasing mutual knowledge, respect and esteem”.

With regard to ecumenism of blood, Unitatis Redintegratio invites us to recognise, “in the brothers and sisters of other Churches and Christian Communities, the capacity, given by God, to bear witness to Christ unto the sacrifice of their lives. These testimonies have not been lacking in these fifty years, and continue to this day. ... Those who persecute Christ in his faithful do not differentiate in terms of confession: they persecute them simply because they are Christians”.

The Pope went on to remark that, in recent months, encountering many non-Catholic Christians, and reading their letters, he has noted the existence of a “widespread and strong desire to walk together, to pray, to know and love the Lord, to collaborate in service and in solidarity with the weak and suffering. I am convinced of this: on a common path, with the guidance of the Holy Spirit and learning from each other, we can grow in the communion that already unites us”.

“Fifty years on from Unitatis Redintegratio, the quest for full Christian unity remains a priority for the Catholic Church, and it is therefore one of my main daily concerns. Unity is, first and foremost, a gift from God and it is the work of the Holy Spirit, but we are all called to collaborate, always and in every circumstance”.

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Il Patriarca di S. Stefano esprime grave preoccupazione per Sinodo Vaticano - sollecita la preghiera e la determinazione

SEDE PATRIARCALE 13 ottobre 2014 (ORCNS) - Mons. Rutherford, Cardinale Patriarca di S. Stefano (Vetero Romano Cattolica tradizionale) ha espresso grave preoccupazione oggi sopra i rapporti dal Sinodo Vaticano della famiglia. Primario fra le sue preoccupazioni erano le significative modifiche dottrinali apparentemente in corso. "Dopo di decenni di sofferenza gli abusi seguendo il Concilio Vaticano II, che cosa sta succedendo in questo Sinodo non dovrebbe arrivare come nessuna sorpresa," ha affermato il cardinale. Ha continuato, "rendendo significativi o anche piccoli cambiamenti dottrinali, modifiche all'essenza della fede vera ed eterna, con il pretesto della cura pastorale non è né pastoralmente né dottrinalmente valido. È nostro dovere di presentare la fede eterna, nella sua purezza e nella sua semplicità. Non possiamo annacquamento o 'modificare la ricetta' semplicemente per placare il mondo." Anche se amministrativamente la Comunione Romana presente non è associata colla Chiesa Romano Cattolica di Rito Anglicano (Patriarcato di S. Stefano Vetero Romano Cattolico tradizionale), il Patriarca ha osservato anche che le azioni del Vicario di Cristo e di quei vescovi che partecipano a questo evento storico sono importanti per tutti i cattolici in tutto il mondo.

Molti hanno dichiarato la loro intenzione di lasciare la Chiesa Cattolica Romana sopra le decisioni essere raggiunge a questo Sinodo. C'è molta rabbia e confusione, e molti cattolici fideli semplicemente sono stufi di vescovi non adempiono fedelmente i loro doveri apostolici. Di questo argomento, il Monsignor Rutherford osservò: "Esortiamo tutti a rimanere fedele a Roma eterna ed al Magistero eterno della Chiesa Una, Sancta, Cattolica, Apostolica, e Romana. Come le pareti della Chiesa crollano intorno a noi, ricordiamo tutti ancora una volta le parole di San Athanasius, che coloro che tengono le tradizioni della Chiesa cattolica, anchese ridotto a un pugno, sono la vera Chiesa cattolica. Non è facile, eppure andiamo avanti in piena fede e conoscenza che siamo parte della vera Chiesa cattolica. Nel patriarcato che ci è stato dato a pastore, definiamo noi stessi non dello che siamo contro, ma dello che siamo a favore. Quando prendiamo la vita nuova in Cristo come cattolici, siamo ri-nati come combattenti. Questa è una lotta seria. Vi invitiamo a preghiere e determinazione da tutti i fedeli, entrambi dentro e fuori la nostra giurisdizione particolare. Pregare per il Santo Padre Francesco, pregare per coloro, come il cardinale Burke, si sforzano all'interno del Sinodo a conservare la fede, e pregare per quei vescovi chi si sono date al modernismo che si convertirano".

Patriarch of St. Stephen expresses grave concern over Vatican Synod - Urges Prayer and Determination

PATRIARCHAL SEE 13 October 2014 (ORCNS) - Msgr. Rutherford,  Cardinal Patriarch of St. Stephen (Traditional Old Roman Catholic), expressed grave concern today over the reports from the Vatican Synod on the Family. Chief among his concerns were the significant doctrinal modifications apparently underway. "After decades of suffering the abuses following the Second Vatican Council, what is going on at this Synod should come as no surprise," the Cardinal stated. He continued, "Making significant or even minor doctrinal changes, changes to the essence of the true and eternal faith, under the guise of pastoral care is neither pastorally nor doctrinally sound. It is our duty to present the eternal faith, in its purity and simplicity. We cannot water it down or modify the recipe simply to appease the world." Even though the present Roman Communion is not administratively bound with the Anglican Rite Roman Catholic Church (traditional Old Roman Catholic Patriarchate of St. Stephen), the Patriarch also remarked that the actions of the Vicar of Christ and those Bishops participating in this historic event are important to all Catholics.

Many have stated their intent to leave the Roman Catholic Church over the decisions being reached at this synod. There is much anger and confusion, and many faithful Catholics are simply fed up with bishops not faithfully discharging their Apostolic duties. On this matter the Msgr. Rutherford remarked, "We urge everyone to remain faithful to eternal Rome and the eternal Magisterium of the One, Holy, Catholic, Apostolic, and Roman Church. As the walls of the Church crumble around us, let us remind everyone once again of the words of St. Athanasius, that those who keep the traditions of the Catholic Church, even if reduced to a handful, are the true Catholic Church. It is not easy, yet we go forward in full faith and knowledge that we are part of the true Catholic Church. In the patriarchate that has been given to us to shepherd, we define ourselves not by what we are against, but by what we are for. When we take new life in Christ as Catholics, we are re-born as fighters. This is a serious fight. We urge prayers and determination from all the faithful, both in and out of our jurisdiction. Pray for the Holy Father Francis, pray for those, such as Cardinal Burke, who are striving from within the Synod to maintain the faith, and pray for those Bishops who have given themselves over to modernism that they will convert."

Patriarch of St. Stephen speaks on current plague of Ebola virus

PATRIARCHAL SEE 7 October 2014 (ORCNS) - Statement of Msgr. Rutherford, Cardinal Patriarch of St. Stephen on the current plague of Ebola virus.

Faithful in Christ,

Many are familiar with with the widespread outbreaks of the Black Plague that occurred during the 14th and 18th centuries, spreading across Europe without mercy. This devastating disease killed somewhere between 30 and 60% of Europe's population during the 14th century. Without treatment, it is said that up to 80% of those infected die within a week of contracting the disease. Now the world is faced with the spread of another disease that is at least as deadly and merciless. The haemorrhagic fever known as Ebola has had devastating effect in Africa, with an average mortality rate of 67%, according to the World Health Organization.

Msgr. Card. Rutherford prays for the people
of New Orleans at the Cathedral Basilica
of St. Louis, and subsequently prayed
a rosary for those suffering from Ebola.

The disease is not actually new. There were hundreds of cases in 1976, with the numbers of infections ranging from none to the hundreds in the subsequent years. Some say that the disease has been around for hundreds of years. Previously contained to Africa, cases have been seen in America and Europe this year. It is not surprising that this has caused grave concern among government leaders and the population.

It need hardly be said that this is a matter that must be treated with rational seriousness. Thankfully the number of cases of this disease are relatively low at this time. We pray that those tasked with preventing its spread may diligently fulfill their duty. Let us pray for those who are researching Ebola that treatment may be made more effective and a cure proven. Most of all, let us pray for those suffering from this disease, that the blessing of health may be restored to them; for their families who also suffer by enduring the scene of their loved one's torment; for those engaged in treatment of patients who may come in contact with the disease, with respect for their devotion and courage; and for those under observation who may have come in contact with the disease, that they may be spared the illness. Let us also pray for a conversion of heart, that we all may care about the entirety of mankind, regardless of nationality or continent.

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.