The Voice of... Pope Leo XIII (Part XXXIV)

On 8th December, 1902, Pope Leo XIII issued his Encyclical Letter Fin Dal Principio on the education of the Clergy. Written only a few months before his death and the last in our series, I quote it in extensio:

1. From the beginning of our Pontificate having gravely considered the serious conditions of society, we are not slow to recognize, as one of the most urgent duties of the Apostolic office, that of devoting a most special care to the education of the clergy.

2. We see in fact that all our designs to bring about a restoration of Christian life among our people, would be in vain if in the ecclesiastical state the sacerdotal spirit was not preserved intact and vigorous. This we have not ceased to do, as far as was possible to us, both with institutions and writings directed to that end. And now a particular solicitude regarding the clergy of Italy moves us, venerable brethren, again to treat on this subject of so great importance. It is true, beautiful and continued testimonies have been shown of learning, piety and zeal, among which we are glad to praise the alacrity with which, seconding the impulse and direction of their bishops, they cooperate in that Catholic movement which we have so much at heart. We cannot altogether, however, hide the preoccupation of our soul at seeing for some time past a certain desire of innovation insinuating itself here and there, as regards the constitution as well as the multiform actions of the sacred ministry. Now it is easy to foresee the grave consequences which we should have to deplore if a speedy remedy were not applied to this innovating tendency.

3. Therefore, in order to preserve the Italian clergy from the pernicious influences of the times, we deem it opportune, venerable brethren, to recall in this our letter, the true and invariable principles that should regulate ecclesiastical education and the entire sacred ministry. The Catholic priesthood-divine in its origin, supernatural in its essence, immutable in its character, is not an institution that can accommodate itself with ease to human systems and opinions. A participation of the eternal priesthood of Jesus Christ, it must perpetuate even to the consummation of ages the same mission that the Eternal Father confided to His Incarnate Word: "Sicut misit me Pater, et ego mitto vos."' To work the eternal salvation of souls will always be the great commandment of which it must never fall short, as to faithfully fulfil it, it must never cease to have recourse to those supernatural aids and those divine rules of thought and of action which Jesus Christ gave His Apostles when He sent them throughout the whole world to convert the nations to the Gospel. Therefore St. Paul in his letters reminds us that the priest can never be anything but the legate, the minister of Christ, the dispenser of His mysteries,[2] and he represents him to us as dwelling in a high place [3] as a mediator between heaven and earth, to treat with God, about the supreme interests of the human race, which are those of everlasting life. The idea that holy books give us of the Christian priesthood, is that it is a supernatural institution superior to all those of earth, and as far separated from them as the divine is from the human.

4. This same high idea is clearly brought out by the works of the Fathers, the laws of the Roman Pontiffs, and the Bishops, by the decrees of the Councils, and by the unanimous teaching of the Doctors and of the Catholic schools. Above all, the tradition of the Church with one voice proclaims that the priest is another Christ, and that the priesthood though exercised on earth merits to be numbered among the orders of heaven[4]; because it is given to them to administer things that are wholly celestial and upon them is conferred a power that God has not trusted even to the angels[5]; a power and ministry which regard the government of souls, and which is the art of arts.[6] Therefore, education, studies, customs, and whatever comprises the sacerdotal discipline have always been considered by the Church as belonging entirely to herself, not merely distinct, but altogether separate from the ordinary rules of secular life. This distinction and separation must, therefore, remain unaltered, even in our own times, and any tendency to accommodate or confound the ecclesiastical life and education with the secular life and education must be considered as reproved, not only by the traditions of Christian ages, but by the apostolic doctrine itself and the ordinances of Jesus Christ.

5. Certainly in the formation of the clergy and the sacerdotal ministry, it is reasonable that regard should be had to the varied conditions of the times. Therefore we are far from rejecting the idea of such changes as would render the work of the clergy still more efficacious in the society in which they live, and it is for that reason that it has seemed necessary to us to promote among them a more solid and finished culture, and to open a still wider field to their ministry; but every other innovation which could in any way prejudice what is essential to the priest must be regarded as altogether blameworthy. The priest is above all constituted master, physician and shepherd of souls, and a guide to an end not enclosed within the bounds of this present life. Now he can never fully correspond if he is not well versed in the science of divine and sacred things, if he is not furnished with that piety which makes a man of God; and if he does not take every care to render his teachings valuable by the efficacy of his example, conformably to the admonition given to the sacred pastor by the Prince of the Apostles: "Forma facti gregis ex animo."[7] For those who watch the times and the changeable condition of society, these are the right and the greatest gifts that could shine in the Catholic priest, together with the principles of faith; every other quality natural and human would certainly be commendable, but would not have with regard to the sacerdotal office anything but secondary and relative importance. If, therefore, it is reasonable and just that the clergy should accommodate themselves as far as is permitted to the needs of the present age, it is still more necessary that the present depravity of the century should not be yielded to, but strongly resisted; and this while corresponding naturally to the high end of the priesthood, will also render their ministry still more fruitful by increasing its dignity, and therefore gaining it respect. It is seen everywhere how the spirit of naturalism tends to penetrate every part of the social body, even the most healthy; a spirit which fills the minds with pride and causes them to rebel against every authority; depraves the heart and turns it after the desire of earthly goods, neglecting those eternal.

6. It is greatly to be feared that some influence of this spirit, so evil, and already so widely diffused, might insinuate itself even among ecclesiastics, particularly among those of less experience. What sad effects would not arise if that gravity of conduct which belongs to the priest, should be in any way lessened; if he should yield with lightness to the charm of every novelty; if he should deport himself with pretentious indocility towards his superiors; if he should lose that weight and measure in discussion which is so necessary, particularly in matters of faith and morals.

7. Would it not be a still more deplorable thing, causing as it would the ruin of Christian people, if he, in the sacred ministry of the pulpit, should introduce language not conformable to his character of a preacher of the Gospel? Moved by such considerations we feel it our duty again and still more warningly to recommend that above all things the Seminaries should with jealous care keep up a proper spirit with regard to the education of the mind as well as to that of the heart. They must never lose sight of the fact that they are exclusively destined to prepare young men not for merely human offices, however praiseworthy and honorable, but for that higher mission, which we lately spoke of, as ministers of Christ and dispensers of the mysteries of God.[8] From such a reflection altogether supernatural, it will be easy, as we have already said in our Encyclical to the clergy of France, dated September 8, 1899, to draw precious rules, not merely for the correct education of clerics, but also to remove far from the institutes in which they are educated, every danger, whether external or internal, or of a moral or religious order.

8. With respect to the studies, in order that the clergy should not be strangers to the advancement of all good discipline, everything that is truly useful or good will be recognized in the new methods; every age can contribute to the knowledge of human learning. However, we desire that on this subject, great attention shall be paid to our prescriptions regarding the study of classic literature., principally philosophy, theology, and the like sciences-prescriptions which we have given in many writings, chiefly in the above-mentioned Encyclical, of which we send you an extract, together with the present. It would certainly be desirable that the young ecclesiastics should all follow the course of studies always under the shadow of the sacred institutes. However, as grave reasons sometimes render it necessary that some of them should frequent the public universities, let it not be forgotten with what and how great caution bishops should permit this.[9]

9. We desire likewise that they should insist on the faithful observance of the rules contained in a still more recent document, which in a particular manner regards the lectures on anything else that could give occasion to the young men to take part in external agitations.[10] Thus the students of the seminaries, treasuring up this time, so precious and full of the greatest tranquillity for their souls, will be able to devote themselves entirely to those studies which will render them fitted for the grand duties of the priesthood, particularly that of the ministry of preaching and the confessional. They should reflect well on the gravity of the responsibilities of those priests who in spite of the great need of the Christian people neglect to devote themselves to the exercise of the sacred ministry, and of those also who, not bringing to it an enlightened zeal for both the one and the other, correspond sadly with their vocation in things which are of the greatest importance in the salvation of souls.

10. Here we must call your attention, venerable brethren, to the special instruction which we wish given regarding the ministry of the Divine Word;[11] and from which we desire they should draw copious fruit. With respect to the ministry of the confession: let them remember how severe are the words of the most enlightened and mildest of moralists towards those who, without purifying their own souls, do not hesitate to seat themselves in the tribunal of Penance,[12] and how not less severe is the lament of the late great Pontiff, Benedict XIV., who numbers among the greatest calamities of the Church the defect in confessors of a science, both theological and moral, added to the gravity that such a holy office requires.

11. To the noble end of preparing worthy ministers of the Lord, it is necessary, venerable brethrens to watch with an ever-increasing vigor and vigilance not only over the scientific instruction, but also over the disciplinary and educative systems of your seminaries. Do not accept young men other than those who exhibit well-founded desires of consecrating themselves for ever to the ecclesiastical ministry.[13] Keep them removed from contact and still more from living together with youths who are not aspiring to the sacred ministry. Such intercourse may, for certain just and grave reasons, be allowed for a time, and with great caution, until they can be properly provided for according to the spirit of ecclesiastical discipline. Those who during the course of their education shall manifest tendencies little suited to the priestly vocation, must be dismissed, and in admitting clerics to the sacred orders the utmost discretion must be used, according to the grave admonition of St. Paul to Timothy, "Manus cito nemini imposueris."[14] In this matter it is only right that every consideration should be put on one side that is inferior to the most important one of the dignity of the sacred ministry. It is, therefore, of the greatest importance that in order to render the pupils of the sanctuary living images of Jesus Christ (which is the end of ecclesiastical education), that the directors and teachers should unite to the diligent fulfilment of their office the example of a truly priestly life. The exemplary conduct of those in authority is, especially to young men, the most eloquent and persuasive language to inspire in their souls the conviction of their own duties and the love of virtue.

12. A work of such importance requires from the directors of souls a more than ordinary prudence and an indefatigable care; and it is our desire that this office, which we wish should not be lacking in any seminary, should be confided to an ecclesiastic of great experience in the ways of Christian perfection. It can never be sufficiently recommended to him to found and cultivate in his pupils that piety which is for all, but especially for the clergy, of the greatest fruitfulness and inestimable utility.[15] Therefore, he will be solicitous to warn them against a pernicious snare not unfrequent among young men-that of giving themselves so entirely and with such ardor to their studies as to neglect their advancement in the science of the saints. The deeper root piety has taken in clerics' souls, so much the more will they be filled with that strong spirit of sacrifice which is altogether necessary to work for the divine glory in the salvation of souls. Thanks be to God, there are not lacking among the Italian clergy priests who give noble proof of what a minister of God, penetrated with that spirit, can do; wonderful, indeed, is the generosity of many who to spread the Kingdom of Jesus Christ voluntarily hasten to distant countries, there to encounter fatigues, privations and hardships of every kind and even martyrdom itself.

13. In this manner, aided by loving care and fitting culture of soul and mind, step by step the young Levite will be brought up to recognize both the sanctity of his vocation and the needs of the Christian people. The training, 'tis true, is not short; and yet it is to be wished that the time in the seminary could be prolonged. It is necessary, indeed, that the young priests are not left without guidance in their first labors, but should be strengthened by the experience of their seniors, who will ripen their zeal, their prudence and their piety; and it is expedient also that either with academic exercises or with periodical conferences they should be encouraged to continue with their sacred studies.

14. It is plain, venerable brethren, that what we have here recommended will aid in a singular manner that social usefulness of the clergy which we have on many occasions inculcated as necessary to our times. Therefore, by exacting the faithful observance of those rules this usefulness will draw therefrom its spirit and life.

15. We repeat again, and still more warmly, that the clergy go to a Christian people tempted on every side, and with every kind of fallacious promise offered by Socialism to apostatize from the true faith. They must therefore submit all their actions to the authority of those whom the Holy Spirit has constituted Bishops, to rule the Church of God, without which would follow confusion and the most grave disorders to the detriment even of the cause they have at heart to defend and promote. It is for this end that we desire that the candidates for the priesthood, on the conclusion of their education in the seminary, should be suitably instructed in the pontifical documents relating to the social question, and the Christian democracy, abstaining, however, as we have already said, from taking any part whatever in the external movement. When they are made priests they will direct themselves with particular care to the people, always the object of the Church's loving care. They will raise the children of the people from the ignorance of things both spiritual and eternal, and with industrious tenderness they will lead them to an honest and virtuous life. They will strengthen the adults in their faith, dissipating the contrary prejudices and confirm them in the practices of Christian life. They will promote among the Catholic laity those institutions which they all recognize as really efficacious in the moral and material improvement of the multitude. Above all they will propose to them the principles of justice and evangelical charity, to which are equally united all the rights and duties of civil and social life, such should be the way in which they fulfil their noble part in the social action.

16. Let them, however, have it always present to their minds that the priest even in the midst of his people must preserve intact his august character as a minister of God, being as he is placed at the head of his brethren.[16] Any manner whatever, in which he employs himself among the people, to the loss of the sacerdotal dignity, or with danger to the ecclesiastical duties and discipline, can only be warmly reproved.

17. This, then, venerable brethren, is what the conscience of the Apostolic Office has imposed on us to make known, regarding the present condition of the Italian clergy. We do not doubt that in a thing of such gravity and importance you will add your zealous and loving care to our solicitude, inspired thereto especially by the bright example of the great Archbishop, St. Charles Borromeo. Therefore, to give effect to our admonitions, make them the subject of your diocesan conferences, and inform yourselves on such means as are necessary according to the needs of your respective diocese. To all these designs and deliberations you will not lack the aid of our authority.

18. And now, with words that rise from the depths of our fatherly heart, we turn to you, priests of Italy, and recommend to each and all of you to use every effort to correspond still more worthily with your high vocation. To you, ministers of Christ, we can say with more reason than did St. Paul to the mere faithful, "Obsecro itaque vos ego vinctus in Domino, ut digne ambuletis vocatione qua vocati estis."[17] The love of our common mother the Church renews and reinvigorates between you that concord of thought and action which redoubles the strength and renders the work more fruitful. In these times, so dangerous to religion and society, when the clergy of every nation are called on to unite together in defense of the Faith and Christian morals, it belongs to you, beloved sons, joined by a special bond to this Apostolic See, to give to all an example and be the first in unlimited obedience to the voice and command of the Vicar of Jesus Christ; and so may the blessing of God which we invoke descend copiously and preserve the Italian clergy ever worthy of their illustrious traditions.

19. May the Apostolic Benediction be a pledge of the divine favor which, with the affection of our heart, we impart to you and to the entire clergy trusted to your care.

Given at Rome, at St. Peter's, on the Sacred day of the Immaculate Conception of the Blessed Virgin, December 8, 1902, in the twenty-fifth year of our Pontificate.

---

ENDNOTES

1. Jn 20:21. 2. 2 Cor 5: 20; 6: 4; I Cor 4: 1. 3. Heb 5: 1. 4. John Chrysostom, De sacerdotio III, n. 4. 5. Ibid. n. 5. 6. Gregory the Great, Regula pastoralis, pars 1, cap. 1. 7. I Pt 5: i. 8. I Cor 4: 1. 9. Instructio Perspectum est. S. Congr. EE. et RR. (21 Iulii 1896). 10. Istruzione, S. Congr. degli AA. EE. SS. (27 gennaio 1902). 11. Istruzione, S. Congr. dei VV. e RR. (31 luglio 1894). 12. S. Alfonso Maria de Liguori, Practica del confessore, c. 1, III, n. 18. 13. Conc. Trident. Sess. XXIII, c. XVIII, De Reformat. 14. I Tm 5:22. 15. I Tm4: 7,8. 16. Gregory the Great, Regula pastoralis, pars 2, cap. 7. 17. Eph 4: 1.

First Mass of New FSSP Priests

by Gregor Kollmorgen

On Sunday (July 18th) I was blessed to attend here in Berlin the First Mass (in German Primiz; you can read about that term and customs surrounding it in the posts about our Holy Father's First Mass which I wrote a while ago here and here) of two of the new priests who were ordained for the Priestly Fraternity of St. Peter on 3 July in Wigratzbad by His Eminence Antonio Cardinal Cañizares Llovera (cf. here). The Mass was celebrated as a Solemn High Mass by Fr Jérôme Bücker FSSP, the other newly ordained, Fr Gerald Gesch, acting as deacon, and Fr Sven Conrad FSSP as subdeacon. Both new priests hail from the parish of St. Matthias in Berlin, where Blessed Count Clement Augustus Cardinal Galen was parish priest from 1919 to 1929. This parish has always been known for a dignified celebration of the liturgy, and has an Ordinary Form Latin Sung Mass every second Sunday. The parish priest had traveled to Wigratzbad for the ordination, acted as presbyter assistens for today's High Mass, and also gave the sermon (in which he mentioned that what most struck him at the ordination at Wigratzbad was the exalted prince of the Church kissing the newly ordaineds' hands, a custom he did not recall from his own ordination, even though that was still according to the usus antiquior books). The Mass replaced the regular 11 am Sunday High Mass, and a good number of faithful filling the church belonged to the parish without having prior familiarity with the usus antiquior, as was evidenced when they sung the entire Pater noster, as is the norm in the Ordinary Form. It was a wonderful occasion, and a very good sign of unity, as well as for the Extraordinary Form taking its rightful place at the centre of the Church, fruitfully co-existing with the Ordinary Form. Another son of the parish celebrated his First Mass in the Ordinary Form there last year, another will be ordained transitional deacon next year, and yet another is a seminarian with the Servi Jesu et Mariæ. Congratulations again to the newly ordained, and to the parish!

Since I did not want to take pictures during Mass, here are some from the German site www.summorum-pontificum.de:

The Voice of... Pope Leo XIII (Part XXXIII)

On 22nd November, 1902, Pope Leo XIII issued his Encyclical Letter Quae ad Nos on the Church in Bohemia and Moravia to Cardinal Skrbensky, Archbishop of Prague and to the Other Archbishops and Bishops of Bohemia and Moravia:

"1. The notices which daily come to Us about the state of your dioceses and the departure of large numbers from the rites and practices of Catholicism cause Us great sorrow and grief. Certainly We do not doubt that you strenuously apply every argument to repair the misfortunes of the flock entrusted to you and to prevent losses from becoming worse with each day. If the enemies of the faith spare neither labor nor money, and strain with all their might to destroy your flock, you, whom Christ wished to be Pastors, must not be idle; you must use every available means to defend your flock. However, the magnitude of the danger persuades Us to goad the willing. We know, to be sure, that not all of your dioceses are in the same circumstances with regard to the security of the faith; therefore the same means of assistance for preserving the faith cannot be applied everywhere. However, since the danger is a common one, and it is a common fatherland which calls for defense, We think that the very best resolution would be for you to communicate with each other and with united opinion to provide for what must be accomplished and what must be avoided. Therefore it is Our wish that all of you Bishops of Bohemia and Moravia hold a meeting as soon as possible to deliberate concerning the defense of the faith among your countrymen. Naturally you will see to it that the nature of the deliberations and decisions which take place be referred to Us so that they may be sanctioned by the apostolic approval. Moreover, We do not wish to let this opportunity go by without commending to you again most strenuously that you take care to extirpate totally the partisan zeal which causes the holy clergy among you to be split apart; this divides and enervates the forces of those whose union is greatly needed, now especially, for the defense of the faith. May the aid of divine grace be with you in these tasks. As a token of Our love receive the Apostolic Blessing which We most lovingly in the Lord impart to you and your flock"

The Voice of... Pope Leo XIII (Part XXXII)

On 28th May, 1902, Pope Leo XIII issued his Encyclical Letter Mirae Caritatis on the Holy Eucharist to the Patriarchs, Primates, Archbishops, Bishops, and other Local Ordinaries, having Peace and Communion with the Holy See:

"19. To conclude, we gladly acknowledge that it has been a cause of no small joy to us that during these last years a renewal of love and devotion towards the Sacrament of the Eucharist has, as it seems, begun to show itself in the hearts of the faithful; a fact which encourages us to hope for better times and a more favourable state of affairs. Many and varied, as we said at the commencement, are the expedients which an inventive piety has devised; and worthy of special mention are the confraternities instituted either with the object of carrying out the Eucharistic ritual with greater splendour, or for the perpetual adoration of the venerable Sacrament by day and night, or for the purpose of making reparation for the blasphemies and insults of which it is the object. But neither We nor you, Venerable Brethren, can allow ourselves to rest satisfied with what has hitherto been done; for there remain many things which must be further developed or begun anew, to the end that this most divine of gifts this greatest of mysteries, may be better understood and more worthily honoured and revered, even by those who already take their part in the religous services of the Church. Wherefore, works of this kind which have been already set on foot must be ever more zealously promoted; old undertakings must be revived wherever perchance they may have fallen into decay; for instance, Confraternities of the holy Eucharist, intercessory prayers before the blessed Sacrament exposed for the veneration of the faithful, solemn processions, devout visits to God's tabernacle, and other holy and salutary practices of some kind; nothing must be omitted which a prudent piety may suggest as suitable. But the chief aim of our efforts must be that the frequent reception of the Eucharist may be everywhere revived among Catholic peoples. For this is the lesson which is taught us by the example, already referred to, of the primitive Church, by the decrees of Councils, by the authority of the Fathers and of the holy men in all ages. For the soul, like the body, needs frequent nourishment; and the holy Eucharist provides that food which is best adapted to the support of its life. Accordingly all hostile prejudices, those vain fears to which so many yield, and their specious excuses from abstaining from the Eucharist, must be resolutely put aside; for there is question here of a gift than which none other can be more serviceable to the faithful people, either for the redeeming of time from the tyranny of anxious cares concerning perishable things, or for the renewal of the Christian spirit and perseverance therein. To this end the exhortations and example of all those who occupy a prominent position will powerfully contribute, but most especially the resourceful and diligent zeal of the clergy. For priests, to whom Christ our Redeemer entrusted the office of consecrating and dispensing the mystery of His Body and Blood, can assuredly make no better return for the honour which has been conferred upon them, than by promoting with all their might the glory of his Eucharist, and by inviting and drawing the hearts of men to the health-giving springs of this great Sacrament and Sacrifice, seconding hereby the longings of His most Sacred Heart."

Ordinations videos from Wigratzbad

by Martin Bürger

Yesterday, five deacons were ordained at Wigratzbad, Germany, for the Priestly Fraternity of St Peter, including two from Germany. The Ordination, performed by Cardinal Cañizares Llovera, Prefect of the Congregation for Divine Worship, was broadcast live on K-TV and excerpts have already been uploaded to gloria.tv.

The German translation of Cardinal Cañizares Llovera's homily was presented by Fr Franz Karl Banauch, Rector of the seminary in Wigratzbad:

The main part of the Ordination ceremony:

We are still waiting on the official pictures of the Ordination. I will announce when these are available.

(tr. from EXSVLTET.net)

The Voice of... Pope Leo XIII (Part XXXI)

On 30th April, 1902, Pope Leo XIII issued his Encyclical letter Quod Votis on the subject of the proposed Catholic University, to Anthony Joseph Cardinal Gruscha, Archbishop of Vienna; George Cardinal Kopp, Bishop of Wrodaw, Leo Cardinal De Skrbensky, Archbishop of Prague; John Cardinal Puzyna, Bishop of Cracow; and the Other Venerable Brother Archbishops and Bishops of Austria.

"1. With great joy you now announce that the object of the wishes of your predecessors, which has been worked on for many years, is speeding to its happy conclusion. For whatever is required for founding a Catholic University is all but at hand; it is your consensus that the finishing touches can now be applied to setting up this great Institution of learning. We have had to wait for it longer than We might have hoped, but its completion has come about at a proper and fitting time. Accordingly, We freely and with full approbation assent to your plans, which in themselves are commendable. We wish to point out explicitly in writing our great joy at this news, since We encourage holy sets of learning to be established and enlarged everywhere. Moreover, We declare this also to add an incentive to your faithful to hasten the conclusion of so great an enterprise. As for the details, We confide them to you; We have no doubts of the generosity and approval of those for whose advantage the desired University will come into existence. As soon as the details that pertain to this Institution are ready, the Sacred Congregation of Studies should communicate them to us: for their task is to inform Us of these affairs and to use their mandated power of setting standards for Catholic Institutions of learning according to the norms of the Sacred Canon."

Brothers of the Good Shepherd

Having informed readers of the foundation of the Little Sisters of the Good Shepherd, the sister congregation of the Institute of the Good Shepherd, and also the first reception of the veil, we have the greatest pleasure in informing you of another excellent initiative of the Institute of the Good Shepherd, a congregation of brothers, the Institute of the Angelus, as an house of formation for brothers ad experimentum under the moderation of M. l'Abbé Regis Spinoza.


The Institute proclaims its belief that the vocation of male religious should be better known to raise a revival among younger generations who too often think of brothers as "people who failed to become priests." This is obviously wrong, they rightly say, because the brothers are souls who are chosen of God to serve His Church and by the evangelical counsels of obedience, poverty and chastity who are, like the Lord, giving their lives for the glory of God and the salvation and sanctification of souls. Thus, the image of the friar "tuck" in Robin Hood and other images having a similar purpose to destroy the real meaning of the gift of self through various ministries in which the brothers can thrive from any point of view.


The Brothers of the Good Shepherd will be in two branches, first, the teaching Brothers. Some of them have opted to serve young people by introducing them to art or crafts. The Institute of the Angelus is developing this educational project. The brothers teachers will receive adequate training to their condition. In fact, over two years, which correspond to the "year of formation" and "novitiate", they are trained in spiritual, liturgical and doctrinal teaching. It is required for the Brothers secondary education. Some are going to university by correspondence at the end of "noviciate", after receiving the habit, at least for the standard license to teach in secondary schools. Others will deal with the administrative organization of the school. In the third year, following their commitment to the Institute and private vows, to be renewed every five years, they will receive additional training depending on the educational choices they have made.


The second branch will be coadjutor Brothers, who will receive training in their own spiritual state ("Catechism of the vows") and in areas of liturgical and doctrinal instruction. They will mostly develop their ability to perform manual activities serving not necessarily in a school.

The Voice of... Pope Leo XIII (Part XXX)

On 15th April, 1902, Pope Leo XIII issued his Encyclical Letter In Amplissimo on the Church in the United States of America to James, Cardinal Gibbons, and the Archbishops and Bishops of the United States:

"4. We are not unaware, Venerable Brothers, of all that has been done by every one of you for the establishment and the success of schools and academies for the proper education of children. By your zeal in this respect you have clearly acted in conformity with the exhortations of the Apostolic See and the prescriptions of the Council of Baltimore. Your magnificent work on behalf of the ecclesiastical seminaries has assuredly been calculated to increase the prospects of good to be done by the clergy and to add to their dignity. Nor is this all. You have wisely taken measures to enlighten dissidents, and to draw them to the truth by appointing learned and worthy members of the clergy to go about from district to district to address them in public in familiar style in churches and other buildings, and to solve the difficulties that may be advanced. An excellent plan, and one which We know has already borne abundant fruit. Nor has your charity been unmindful of the sad lot of the negro and the Indian-you have sent them teachers, helped them liberally, and you are most zealously providing for their eternal salvation. We are glad to add a stimulus, if such be necessary, to enable you to continue these undertakings with full confidence that your work is worthy of commendation."

The Voice of... Pope Leo XIII (Part XXIX)

On 20th November, 1901, Pope Leo XIII issued his Encyclical Urbanitatis Veteris to the Archbishops and Bishops of the Latin Church in Greece on the foundation of a Seminary in Athens:

2. Moreover, if We are to speak of Christian issues, the Greek practice of the sacraments has always been approved by Us: in the ceremonies and sacred rites which Greece takes care to preserve spotless, as they have been received from their ancestors, We have always paid reverence to this image of ancient custom and majesty joined with variety. And since it is both right and expedient that these rites should remain as incorrupt as they are, We have restored to its original plan and pristine form the Roman College, named after Athanasius the Great, for students of the Greek rite. Likewise the reverence due to the Fathers and Doctors which Greece has produced, and they were by God's benevolence many and great, has only increased with time. Practically from the beginning of Our Pontificate, We have determined to give greater honor to Cyril and Methodius. It has been Our desire, led by devotion, to make better known from east to west the virtues and deeds of both these men so that they, deserving of a universal Catholic name, may be more reverently cherished by Catholics everywhere.

3. Moreover we are delighted to no little degree by those of Our predecessors to whom Greece gave birth and race, and frequently We recall how wisely they aided and abetted the Christian Church as it progressed through hard and difficult times in those days. How bravely most of them, as Anacletus, Telesphorus, Hyginus, after accomplishing great labors, underwent martyrdom. Although, to tell the truth, We scarcely ever recall the Popes of Greek origin without grief and longing because of the great loss brought about by the misfortune of later centuries. We refer to that ancient union, free from discord, by which Greeks and Latins were held together for their mutual profit when that part of the earth which had produced Socrates and Plato often provided the Supreme Pontiffs. The sharing of man and great blessings would have remained if concord had remained.

4. However, in no way should our spirits lose courage by recalling ancient memories, but rather be inspired to salutary vigilance, to fruitful labors. Continue to exercise your episcopal duty skillfully, as indeed you do: labor so that whoever obeys your sacred authority may everyday be more aware of what the profession of the Catholic faith demands, and learn from your example to unite the proper love of their country with a love and zeal for their holy faith. As for Our part, We will be zealous to defend, preserve, and strengthen the Catholicism in your midst with all possible labor and exertion. We know full well the great role played for the protection of morals, for civil discipline, and for the very glory of the Catholic name by the education of souls and the practice of the arts of the mind. For this reason, We founded some years ago a college at Athens in which Catholic youth might have the opportunity to give themselves to letters and, in particular, learn the language which at the hands of Homer and Demosthenes produced such splendor. Recently your joint letter of 9 September urges the introduction there of something similar which would look to the education of young clerics. You have Our agreement and consent; to be sure We judge it most useful and most opportune that that house of letters at Athens, which We have mentioned, be accessible also to students of sacred things. There they may give themselves over to the practice of more refined humane studies, and not be permitted to come into contact with theology or philosophy before they have thoroughly learned their ancestral tongue and literature in their own chief city. By this means they will better protect the dignity of their vocation and will carry out more usefully their ministry. Therefore We have willingly taken up your suggestion to establish such a seminary for young clerics of the Latin rite, but of Greek birth, as well as other easterners of the Greek tongue. At another time in a letter, We will describe the plan of the whole enterprise and the regulating principles of the institution.

The Essence of the Priesthood - Modern Requirements

Stuart Milligan

It is with a touch of irritation that I write this piece, and a sense of bemusement. At the end of this week, I had read from Father Zuhlsdorf that the great Saint John Vianney will not, as promised, be proclaimed as patron of all priests. It has been 'explained' that the Cure D'ars is not sufficiently representative of the form of life conducted by the 21st century priesthood. Did the man who became a Victim for our Lord, through offering the clean oblation, who spent many hours in a cramped confessional, who converted his town and its environs and put Satan to flight, not approach the sanctity necessary to inspire us all? Or did the Frenchman not engage in the adequate quantity of social justice and equality schemes?
Such absurdity begs the pertinent question what is the essence of the priesthood? A sense of novelty pervades our culture, where an item or an aspect must appeal to whims and sentiments. Yet, what we lack is not a treasure, but a sufficient reverence and consideration for the many great gifts we have been given. In our fickleness we have cast aside pearls and taken up in eagerness what truly belongs to the swine.
Let us therefore turn to the teaching of the Church, who is 'the pillar and foundation of truth' (1 Tim. 3:15), which will preserve us from modernist innovations and from being tossed about 'by every wind of doctrine' (Eph. 4:14). The great Council of Trent condemned the heretical position of the 'reformers' that, 'there is not in the New Testament a visible and external priesthood; or that there is not any power of consecrating and offering the true body and blood of the Lord, and of forgiving and retaining sins; but only an office and bare ministry of preaching the Gospel'. It must be noted that the offering of the Sacrifice of the Mass is given first place, and not the evangelizing of peoples, although this certainly flows out from the efficacy of the Oblation upon the Altar.

Day by day, the priest ascends to the place of sacrifice accompanied by the Immaculate Mary and surrounded by the angels. At the foot of the Altar, he confesses his sinfulness, humbling himself before the congregation and pleading for mercy from the Eternal Father. No man is worthy of such a dignity that surpasses the angels, and no man can take such a calling upon himself (Heb. 5:4). Saint John Chrysostom writes accordingly, 'The work of the priesthood is done on earth, but it is ranked among heavenly ordinances. And this is only right, for no man, no angel, no archangel, no other created power, but the Paraclete Himself ordained this succession' (On the Priesthood). What a truly awesome sight it would have been to be present when holy Elijah called down fire from heaven to consume an animal, yet the priest of our Lord Christ, calls down the Source of all life, the Holy Spirit to bless this offering (Veni Sanctificator omnipotens aeterne deus: et benedic hoc sacrificium tuo sancto nomini praeparatum), so that it may be borne by the hands of the angels to the sight of His Divine Majesty. For many epochs, men could not even offer a sacrifice worthy of a single life, but now, according to the condescension of the Word, a sacrifice is offered that is worthy of God.

The priest, a man taken from many to confect the Eucharist, for the praise and glory of His name and the good of all holy mother Church, must recognise His unworthiness to stand in the Person of Christ. As he is called to offer the perpetual yes of the Son to the Heavenly Father, the priest must be conformed more closely than all to the Lord. From the very moment of His incarnation in the terrestrial paradise that is the womb of the Mother of God, grace flowed by His divine Person to His Sacred Humanity, consecrating Himself to the High Priesthood whereby He offers Himself. Priest and victim. Accordingly the ordained must himself, although sinful and erring, live the life of a continual oblation before God. He must in his own person become the offering at the altar. Christ was and remains (Hebrews 7:25) the eternal high priest of our religion, showing His precious wounds before His Father, from which out poured blood which cries out for forgiveness more than Abel's (Heb 12:24). We have been released from the snare (Ps 124:7), even though we were 'children of wrath by nature'(Eph 2:3) worthy of the fiercest punishment. However, through the ineffable mercy of our Good Lord, a sacrifice of propitiation has been offered sufficient for the salvation of all.

The ministerial and sacramental priesthood of the New and Everlasting Covenant is called to perpetuate the Pure Offering predicted in Micah 1:11 to acknowledge the greatness of God's Most Holy Name. Above the head of the priest after each consecration, the Sacred Victim is held aloft for our adoration, and 'our eyes are on the Lord our God till He show us His mercy' (Ps 122:2). His whole life must be dedicated to this offering, his heart lifted up (Sursum corda)to his treasure in Heaven. He is however not alone, the Holy Spirit Who proceeds from the Father and the Son, constantly remains with him, as He did with our Lord Jesus, bestowing grace upon him. The priest must turn to the help of Christians, the Mother of God, whose mantle protects the priests of her Son in a most special manner. For her to reject His priests, would be to reject her Son. He is required to humbly plead for all men, most especially those under the care of Mother Church, for whom the Sacrifice in the first place is offered for. Yet, his prayers are not restricted to those under his care, but must extend to all men, of whatever nation, culture or language, most importantly for the salvation of their souls. No social justice programme can more effectively live the sojourn of the Saviour on earth who set aside the glory due to His Person and humbled Himself (Philipians 2:6-7), who came to die. Social justice which has its place can only ever free man from economic burden but abandons him still to sin and slavery to corruption. It has been said that if they had been four more men of the holiness of Saint John Vianney on this earth, Satan would have been completely powerless, simply because of the efficacy of the prayers poured out from such a tender, loving heart.
Such truths that I have outlined, however uncultured they may be stated, with poor rhetorical skill, should astound all of us. It is most likely that the profound nature of the priesthood is an aspect (in fact, it is the actual reality) of Holy Orders that few Catholics even recognise, beyond a mere notion of a social worker in robes. It is a deplorable fact, yet, we have lost the realisation of the gift and the glory that is the priesthood.
We have now come to the conclusion of the year of the priesthood that our beloved Holy Father in his wisdom had called, but prayers are more than ever needed for our pastors. At the end of their lives, they will be called to account for the souls entrusted to them, and such a burden is terrifying responsibility. Let us therefore venerate our priests as Christ Himself.
Must more could be written concerning the Sacred Priesthood, including the Sacrament of Penance, his prayer, celibacy, Marian devotion, yet I will leave such components to those qualified to do so.
May the grace of our Lord Christ be with you all. Glory be to thee, our God, glory be to thee and praise to His spotless Mother.

Proclaim an Holy Year for Nuns!

As the Holy Year for Priests comes to a close, it is surely time to turn our minds to another section of the members of the Church that has been an essential part of our Catholic heritage since the first days of the Church and a source of countless blessings, namely consecrated virgins and widows. Therefore, dear reader, we urge you to ask Ecclesiastical Authorities to dedicate a special year to give thanks to God for Nuns and to pray for Nuns and for more Nuns.

Please proclaim an Holy Year for Nuns!

St. Conleth's Catholic Heritage Association proposes to keep such a year from 1st February next, the feast of St. Brigid of Ireland.

Ora pro populo, interveni pro clero, intercede pro devoto femineo sexu!

The Voice of... Pope Leo XIII (Part XXVIII)

On 20th August, 1901, Pope Leo XIII issued his Encyclical Reputantiubus to the Archbishop of Olomouc, and the Archbishops and Bishops of Bohemia and Moravia on the Language Question in those Regions:

6. In this matter the holy clergy should surpass in example all others. Indeed, it is at variance with their office to mingle in such dissensions. If they should reside in places inhabited by people of different races or languages, unless they abstain from any appearance of contention, they may easily incur hatred and dislike from both sides. Nothing could be more detrimental to the exercise of their sacred function than this. The faithful, to be sure, should recognize in fact and practice that the ministers of the Church are concerned only with the eternal affairs of souls and do not seek what is theirs, but only what is Christ's.

7. If, then, it is well known to all alike that the disciples of Christ are recognized by the love that they have for one another, the holy clergy must observe this same love mutually among themselves far more. For not only are they thought, and deservedly so, to have drunk much more deeply from the charity of Christ, but also because each one of them, in addressing the faithful, ought to be able to use the words of the Apostle, "Be imitators of me, as I am of Christ." [Phil iii.17]

8. We can easily admit that this is very difficult in practice, unless the elements of discord are erased from their souls at an early time when they, who aspire to the clerical state, are formed in our seminaries. Therefore, you must diligently see to it that the students in seminaries early learn to love one another in a fraternal love and from a genuine heart, as those born not from a corruptible seed but an incorruptible one through the word of the living God. [Pt 1.22 f.] Should arguments break out, restrain them strongly and do not allow them to persist in any way; thus those who are destined for the clergy, if they cannot be of one language because of different places of origin, still may certainly be of one heart and one spirit.

9. From this union of wills, indeed, which must be conspicuous in the clerical order, as we have already intimated, this advantage among others will follow: that the ministers of the sacraments will more efficaciously warn the faithful not to exceed the limits in preserving and vindicating the rights proper to each race, or by excessive partisanship not to do violence to justice and overlook the common advantages of the state. For we think that this, according to the circumstances of your various regions, should be the principal task of priests, to exhort the faithful, in season and out, to love one another; they should warn them constantly that he is not worthy of the name of Christian who does not fulfill in spirit and action the new command given by Christ that we love one another as He has loved us.