Saturday, May 23, 2015

New Franciscan Postulant Admitted

CHARLOTTE, NC, 20 May 2015 (ORCNS) - Sister Rebecca Clare Naomi Crowe Burch, p/TOR Mar. was admitted as a postulant to the Franciscan Third Order Regular of the Brothers and Sisters of Penance of the Blessed Virgin Mary (TOR Mar.) on May 18th in Charlotte, North Carolina, USA. The rite of admission was officiated by Rt. Rev. Msgr. Abbot Anthony Giunta, the Minister General of the order. Also participating were Rt. Rev. Thomas Gordon, Rt. Rev. Luis Morales, and Canon Rusty Marts, of the OAC.

The TOR Mar. is a Franciscan Third Order Regular, meaning its members are clerics, laymen, or laywomen who take vows of chastity according to their state in life, obedience, and stability. The first order (monks and friars) and second order (nuns) Franciscans are exclusively unmarried and take vows of poverty, chastity, and obedience. Members of the Third Order, or "tertiaries," otherwise participate in good works according to Franciscan tradition. "Regular" tertiaries, such as the TOR Mar, have a habit, while secular tertiaries typically do not. The TOR Mar. operates within the Patriarchal See of St. Stephen, Anglican Rite Roman Catholic Church.

Msgr. Abbot Anthony imposes the white veil on
Sister Rebecca Clare as Bishop Gordon looks on.
L-R: Mr. Gordon, Canon Marts, Sister Rebecca Clare,
Bishop Gordon, Bishop Morales, and Msgr. Giunta.

Friday, March 27, 2015

Pope Francis to Visit Temporal Seat of the See of St. Stephen

Vatican City 27 March 2015 (ORCNS) - Pope Francis will make a pastoral visit to Florence, Italy, the traditional temporal seat of the Traditional Old Roman Catholic Patriarchate of St. Stephen, on the 10th of November this year. Florence was part of the Margraviate* of Tuscany, a sub-division of the Kingdom of Italy in Charlemagne's Holy Roman Empire, the temporal "arm" of the Church. Before its collapse, the Margraviate's territory included Parma, Piacenza, and Brescia. Florence then grew into a powerful City-State, with rule eventually consolidated in the powerful Medici banking family. They were made Dukes of
Florence by the Pope and eventually Grand Dukes of Tuscany. Under the Napoleonic era, from 1801-1807 the region was known as the Kingdom of Etruria. (Both Etruria and Tuscany refer to the same region and derive from its ancient inhabitants, the Etruscans.)  The Holy Roman Empire was forced into dissolution in 1806. After the fall of Napoleon in 1815, the Grand Duchy of Tuscany was revived as a satellite of the Austro-Hungarian Empire. It eventually was annexed into the new Kingdom of Italy and now is a province within the Italian Republic. The patrimony of Etruria and its capital of Florence is perpetuated today as a treasured legacy of the Patriarchal See of St. Stephen. That legacy descends from the earliest Margraves of Tuscany and Kings of Italy in the Holy Roman Empire. The visit of Pope Francis to this important Italian city coincides with the 5th National Ecclesial Congress of the Italian Episcopal Conference, held 9-13 November. The theme of the Congress is "A New Humanism through Jesus Christ."

* A Margraviate, or March, is a territory similar to a Duchy, often in a border region. It is ruled by a Margrave (feminine, Margravine). The title of Margrave is also the origin of the French title of Marquis and the Italian title of Marchese.  

Pope Expresses Solidarity with Families in Iraq and Nigeria

Vatican City, 27 March 2015 (VIS) - Pope Francis has a constant concern for the situation of Christian families and other groups of victims who have been expelled from their homes and villages, particularly in the city of Mosul and the Nineveh plains, many of whom have taken refuge in the autonomous region of Iraqi Kurdistan. The Pope prays for them and hopes they can return and resume their lives in the lands and places where they have lived and built good relationships for hundreds of years.

In this coming Holy Week, these families are sharing together with Christ the unjust violence of which they have been made victims, participating in the suffering of Christ himself.

In a desire to be close to these families, Cardinal Fernando Filoni, prefect of the Congregation for the Evangelization of Peoples, is returning to Iraq as a sign of nearness, affection, and unity in prayer with them.

The families of the Diocese of Rome, united with their bishop in the feeling of nearness and solidarity with these families, through a special collection in the parishes, are sending the traditional Easter cakes in the shape of a dove (colomba cake) to share the joy of Easter and as a herald of good based on the faith in the Resurrection of Christ.

The Holy Father, moreover, makes himself present in a concrete way with a tangible sign of solidarity. Not wanting to forget the suffering of the families in northern Nigeria either, he has also sent a similar sign of solidarity through the local Bishops? Conference.


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Friday, March 6, 2015

Acta Patriarchalis Sedis Vol. 4 Released

PATRIARCHAL SEE 6 March 2015 (ORCNS) - The Patriarchal See of St. Stephen announced today the release of the fourth volume of Acta Patriarchalis Sedis (APS). Since it began publication in 2011, APS continues to be the Patriarchate's official gazette, recording acts spiritual and temporal, church leadership, pastoral writings, and honors and appointments. Volume 4 covers the calendar year 2014.



Audience with the president of Azerbaijan: importance of intercultural and interreligious dialogue to promote peace

Vatican City, 6 March 2015 (VIS) - This morning the President of the Republic of Azerbaijan Ilham Aliyev and his wife were received in Audience by the Holy Father Francis. The president subsequently met with Cardinal Secretary of State Pietro Parolin, accompanied by the under secretary for Relations with States, Msgr. Antoine Camilleri.

During the cordial discussions, satisfaction was expressed for the development of bilateral relations. In particular, attention was paid to themes regarding the life of the Catholic Community in the country and to a number of initiatives in the culture field, revealing the value in the contemporary world of intercultural and interreligious dialogue to promote peace.

Reference was then made to the current regional and international situation, emphasising the importance of negotiation in conflict resolution, and education for promoting the conditions for peaceful coexistence between populations and different religious groups.


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Thursday, March 5, 2015

To the Academy for Life: abandonment is the worst affliction for the elderly

Vatican City, 5 March 2015 (VIS) - “Palliative care expresses the typically human attitude of caring for each other, especially for those who suffer. It is the demonstration that the human person always remains precious, even when elderly or afflicted by illness. Indeed, the person is in any circumstance valuable to himself and to others, and loved by God. Therefore, when life becomes very fragile and the end of earthly life comes close, we feel the responsibility to look after and accompany the person in the best way possible”, said the Pope this morning, as he received in audience the members of the Pontifical Academy for Life, on the occasion of their general assembly on the theme “Assisting the elderly and palliative care”.

“The biblical commandment to honour our parents reminds us in a broader sense of our duty to honour all elderly people. God links a dual promise to this commandment: 'so that your life will be long on the fertile land that the Lord your God is giving you'. Obedience to this commandment ensures not only the gift of the land, but above all the possibility of making use of it. … The precept reveals to us the fundamental pedagogic relationship between parents and children, between the elderly and the young, with reference to the stewardship and transmission of religious teaching and wisdom to future generations. Honour this teaching, and those who transmit it are a source of life and blessing. On the contrary, the Bible severely admonishes those who neglect or mistreat their parents”.

“The Word of God is always living and we can see clearly how the commandment proves to be relevant to contemporary society, in which the logic of utility often takes precedence over that of solidarity and gratuitousness, even within families”, he continued. “'To honour' may be translated as the duty to have extreme respect and take care of those who, on account of their physical or social condition, could be left – or made – to die. Medicine has a special role within society as testimony to the honour due to an elderly person and to every human being. Evidence and efficiency cannot be the only criteria governing the work of doctors, and nor can the rules of healthcare systems and economic profit. A State cannot expect to profit from medicine”.

The Bishop of Rome remarked that the Assembly of the Academy for Life has studied new sectors for the application of palliative care which until now have been of valuable assistance to cancer patients. However, it may now be applied to a wide range of illnesses, often linked to old age and characterised by chronic and progressive degeneration. “The elderly need, first and foremost, the care of their families – whose affection cannot be substituted even by the most efficient structures or by the most competent and charitable healthcare workers”, he emphasised. Palliative care is “an important help for the elderly who, for reasons of seniority, receive less attention in terms of curative medicine and are often neglected. Abandonment is the most serious 'malady' to afflict the elderly, and also the greatest injustice they can suffer; those who have helped us to grow should not be abandoned when they need our help, our love, our tenderness”.

Francis concluded his address by encouraging healthcare professionals and medical students to specialise in this type of care, “which does not have less value on account of the fact that it is not 'lifesaving'. Palliative care involves something equally important: it accentuates the value of the person. Therefore, I urge all those who, in various ways, work in this sector to carry out their task in the spirit of service and recalling that all medical knowledge is truly science, in its most noble sense, only if it may assist the good of mankind, which can never be achieved by opposing life and dignity”.


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Saturday, January 3, 2015

What does it take to become a true Catholic cleric?

PATRIARCHAL SEE 3 December 2014 (ORCNS) - There are many Old Catholic and even Old Roman Catholic jurisdictions today that seem to ordain anyone at the drop of a hat (or the drop of a coin). Formation in some places has all but gone, leaving some wondering "How do these people get ordained?"

Church-shopping has become equally prevalent among potential clergymen as it has among the laity. If Church A requires 4 years of training and Church B requires 6 years, then Church C starts looking might attractive, for it only requires 2 weeks! This, dear readers, isn't Catholic. It is nothing more than instant gratification.

What, then, does it take to become a true Catholic cleric? Let's answer that by explaining what the Anglican Rite Roman Catholic Church requires. So what all is involved in becoming a cleric in this traditional Old Roman Catholic Patriarchate? Let's find out!


What it takes to become a true Catholic cleric can be summed up in three words... Formation, Formation, Formation! Now let's look at what that means in a bit more detail.

First it is essential for the candidate to be strong in the true Catholic Faith. He (and only men can validly receive Catholic Holy Orders) must embrace all that is meant by the Nicene and Athanasian Creeds. It must be at the core of his identity. It must bring the man to his knees. It is from this perspective that discernment of a clerical vocation can begin.

Once a vocation is initially discerned (and that is an ongoing process throughout formation), formal application must be made to the Patriarchate. This requires a 7-page application, plus a large amount of supporting documentation. All candidates must be recommended by a Catholic priest who knows them personally and pass a thorough background investigation performed (at the candidate's expense) by Oxford Document Management (a firm with a long legacy of service to Roman Catholic, Anglican, and other churches). They must also pass a psychological examination performed by a licensed psychiatrist or clinical psychologist. Also with the application must be submitted a series of signed oaths. Before an officer of a civil court (usually a Notary), the candidate must sign an statement of intent and truthfulness and an oath of voluntary permanent submission to the laws of the Patriarchate. The Candidate must also sign the Oath against Modernism of Pope Pius X and the Clerical Oath. 

Once this is completed, then the candidate must participate in an in-person interview. If the candidate is subsequently admitted as a postulant, he must then make formal petition and take the clerical oath kneeling before the throne of his Bishop with his hands placed on the Book of Gospels. At this point he is admitted as a Minor Seminarian at the Patriarchate's official seminary, Pontifical Georgian College. The Minor Seminary program is approximately 2 years long. It may be done during the junior and senior year of the candidate's regular bachelor's program at another university or else after graduation if he already possesses a baccalaureate degree. Typically new seminarians are presented wearing lay attire to their Bishop, who blesses their clerical cassock and invests them with it.

During Minor Seminary, the postulants typically are eligible to become clerics through the conferral of First Tonsure after their first year, and then to be ordained as Porters 6 months to a year later. Each level of ordination requires a formal petition and oath to be taken upon the Book of Gospels, kneeling in front of the throne of the candidate's Bishop. After Minor Seminary, the successful student receives the degree of Diplomate of Sacred Theology and enters Major Seminary.


The Major Seminary program is approximately 4 years long. Training includes theology, Latin, canon law, pastoral work, homiletics, pastoral counseling, history, liturgy, and more. After the first year, successful seminarians are usually ordained to the next two Minor Orders, Lector and Exorcist. Six months later they enter the Sub-Diaconate. Before being ordained to the Sub-Diaconate, the cleric must also take a practical examination in which he demonstrates proficiency, devotion, and competence in the liturgical duties of a Sub-Deacon. Once ordained as Sub-Deacons, the laws of the Patriarchate forbid marriage if the cleric is not already married.

After three years of Major Seminary (5 years of study including Minor Seminary), the Sub-Deacons are eligible to be considered for admission to the Major Holy Order of Deacon. This requires another practical examination in the liturgical duties of a Deacon, a written liturgical exam, a written General Ordination Exam, and an interview. These Deacons are often called "transitional" Deacons because they are planning to become Priests.

The Sacred Vessels are presented to a new priest at his ordination.

In the final year of Major Seminary, the Deacons intensify their studies directly for a ministry as a Priest. Upon successful completion, they receive the degree of Licentiate of Sacred Theology. Then they are eligible to make a formal petition for admission and ordination to the priesthood. Deacon-Candidates for the priesthood are also required to pass both a written and a practical liturgical examination on all sacramental duties of priests, a written General Ordination Examination, and an oral exam before a Board of Examining Chaplains. The final decision of ordination is made by the Deacon's Bishop. The successful Deacon is then ordained to the priesthood. In the ancient rites of ordination, the new priest prostrates before the altar and receives the laying on of hands. His palms are anointed for the sacred work he is to perform, and the Sacred Vessels of the Holy Mass are presented.

Becoming a cleric at any level, especially a priest, is not easy. It is not and cannot be an overnight endeavor. He who seeks Holy Orders through the path of least resistance does himself a great disservice and harms those whom he otherwise could help. Men with a true vocation seek constantly to make themselves better and to study, that their knowledge may benefit the salvation of others. Seminary is not the end. Priests are required by canon law to continue studying in their vocation on their own.

So there you have it. This is what it takes to become a true priest through the Patriarchate of St. Stephen. It is not an easy path. Many are called - few are chosen.