To all of our viewers please join us On May 26th 2016 for the Feast of Corpus Christi, which will start at 6:00p.m. with the Great Procession and Benediction of the Blessed Sacrament and The Holy Sacrifice of the Mass at 7:30p.m. to join us please go to the News Updates link click on Online Videos and click on the link for The Cathedral of Ss. Peter and Paul Ustream Channel.
The Real Presence
The doctrine of the Real Presence asserts that in the Holy Eucharist,
Jesus is literally and wholly present—body and blood, soul and
divinity—under the appearances of bread and wine.
Evangelicals and Fundamentalists frequently attack this doctrine as
"unbiblical," but the Bible is forthright in declaring it (cf. 1 Cor.
10:16–17, 11:23–29; and, most forcefully, John 6:32–71).
The early Church Fathers interpreted these passages literally. In summarizing
the early Fathers’ teachings on Christ’s Real Presence, renowned
Protestant historian of the early Church J. N. D. Kelly, writes:
"Eucharistic teaching, it should be understood at the outset, was in
general unquestioningly realist, i.e., the consecrated bread and wine
were taken to be, and were treated and designated as, the Savior’s body
and blood" (Early Christian Doctrines, 440).
From the Church’s early days, the Fathers referred to Christ’s
presence in the Eucharist. Kelly writes: "Ignatius roundly declares that
. . . [t]he bread is the flesh of Jesus, the cup his blood. Clearly he
intends this realism to be taken strictly, for he makes it the basis of
his argument against the Docetists’ denial of the reality of Christ’s
body. . . . Irenaeus teaches that the bread and wine are really the
Lord’s body and blood. His witness is, indeed, all the more impressive
because he produces it quite incidentally while refuting the Gnostic and
Docetic rejection of the Lord’s real humanity" (ibid., 197–98).
"Hippolytus speaks of ‘the body and the blood’ through which the
Church is saved, and Tertullian regularly describes the bread as ‘the
Lord’s body.’ The converted pagan, he remarks, ‘feeds on the richness of
the Lord’s body, that is, on the Eucharist.’ The realism of his
theology comes to light in the argument, based on the intimate relation
of body and soul, that just as in baptism the body is washed with water
so that the soul may be cleansed, so in the Eucharist ‘the flesh feeds
upon Christ’s body and blood so that the soul may be filled with God.’
Clearly his assumption is that the Savior’s body and blood are as real
as the baptismal water. Cyprian’s attitude is similar. Lapsed Christians
who claim communion without doing penance, he declares, ‘do violence to
his body and blood, a sin more heinous against the Lord with their
hands and mouths than when they denied him.’ Later he expatiates on the
terrifying consequences of profaning the sacrament, and the stories he tells confirm that he took the Real Presence literally" (ibid., 211–12).
Ignatius of Antioch
"I have no taste for corruptible food nor for the pleasures of this
life. I desire the bread of God, which is the flesh of Jesus Christ, who
was of the seed of David; and for drink I desire his blood, which is
love incorruptible" (Letter to the Romans 7:3 [A.D. 110]).
"Take note of those who hold heterodox opinions on the grace of Jesus
Christ which has come to us, and see how contrary their opinions are to
the mind of God. . . . They abstain from the Eucharist and from prayer
because they do not confess that the Eucharist is the flesh of our
Savior Jesus Christ, flesh which suffered for our sins and which that
Father, in his goodness, raised up again. They who deny the gift of God
are perishing in their disputes" (Letter to the Smyrnaeans 6:2–7:1 [A.D. 110]).
"We call this food Eucharist, and no one else is permitted to partake
of it, except one who believes our teaching to be true and who has been
washed in the washing which is for the remission of sins and for
regeneration [i.e., has received baptism] and is thereby living as
Christ enjoined. For not as common bread nor common drink do we receive
these; but since Jesus Christ our Savior was made incarnate by the word
of God and had both flesh and blood for our salvation, so too, as we
have been taught, the food which has been made into the Eucharist by the
Eucharistic prayer set down by him, and by the change of which our
blood and flesh is nurtured, is both the flesh and the blood of that
incarnated Jesus" (First Apology 66 [A.D. 151]).
"If the Lord were from other than the Father, how could he rightly
take bread, which is of the same creation as our own, and confess it to
be his body and affirm that the mixture in the cup is his blood?" (Against Heresies 4:33–32 [A.D. 189]).
"He has declared the cup, a part of creation, to be his own blood,
from which he causes our blood to flow; and the bread, a part of
creation, he has established as his own body, from which he gives
increase unto our bodies. When, therefore, the mixed cup [wine and
water] and the baked bread receives the Word of God and becomes the
Eucharist, the body of Christ, and from these the substance of our flesh
is increased and supported, how can they say that the flesh is not
capable of receiving the gift of God, which is eternal life—flesh which
is nourished by the body and blood of the Lord, and is in fact a member
of him?" (ibid., 5:2).
Clement of Alexandria
"’Eat my flesh,’ [Jesus] says, ‘and drink my blood.’ The Lord
supplies us with these intimate nutrients, he delivers over his flesh
and pours out his blood, and nothing is lacking for the growth of his
children" (The Instructor of Children 1:6:43:3 [A.D. 191]).
"[T]here is not a soul that can at all procure salvation, except it
believe whilst it is in the flesh, so true is it that the flesh is the
very condition on which salvation hinges. And since the soul is, in
consequence of its salvation, chosen to the service of God, it is the
flesh which actually renders it capable of such service. The flesh,
indeed, is washed [in baptism], in order that the soul may be cleansed .
. . the flesh is shadowed with the imposition of hands [in
confirmation], that the soul also may be illuminated by the Spirit; the
flesh feeds [in the Eucharist] on the body and blood of Christ, that the
soul likewise may be filled with God" (The Resurrection of the Dead 8 [A.D. 210]).
"‘And she [Wisdom] has furnished her table’ [Prov. 9:2] . . . refers
to his [Christ’s] honored and undefiled body and blood, which day by day
are administered and offered sacrificially at the spiritual divine
table, as a memorial of that first and ever-memorable table of the
spiritual divine supper [i.e.,
the Last Supper]" (Fragment from Commentary on Proverbs [A.D. 217]).
"Formerly there was baptism in an obscure way . . . now, however, in full view,
there is regeneration in water and in the Holy Spirit. Formerly, in an
obscure way, there was manna for food; now, however, in full view, there
is the true food, the flesh of the Word of God, as he himself says: ‘My
flesh is true food, and my blood is true drink’ [John 6:55]" (Homilies on Numbers 7:2 [A.D. 248]).
Cyprian of Carthage
"He [Paul] threatens, moreover, the stubborn and forward, and
denounces them, saying, ‘Whosoever eats the bread or drinks the cup of
the Lord unworthily, is guilty of the body and blood of the Lord’ [1
Cor. 11:27]. All these warnings being scorned and contemned—[lapsed
Christians will often take Communion] before their sin is expiated,
before confession has been made of their crime, before their conscience
has been purged by sacrifice and by the hand of the priest, before the
offense of an angry and threatening Lord has been appeased, [and so]
violence is done to his body and blood; and they sin now against their
Lord more with their hand and mouth than when they denied their Lord" (The Lapsed 15–16 [A.D. 251]).
Council of Nicaea I
"It has come to the knowledge of the holy and great synod that, in
some districts and cities, the deacons administer the Eucharist to the
presbyters [i.e., priests], whereas neither canon nor custom permits
that they who have no right to offer [the Eucharistic sacrifice] should
give the Body of Christ to them that do offer [it]" (Canon 18 [A.D.
Aphraahat the Persian Sage
"After having spoken thus [at the Last Supper], the Lord rose up from
the place where he had made the Passover and had given his body as food
and his blood as drink, and he went with his disciples to the place
where he was to be arrested. But he ate of his own body and drank of his
own blood, while he was pondering on the dead. With his own hands the
Lord presented his own body to be eaten, and before he was crucified he
gave his blood as drink" (Treatises 12:6 [A.D. 340]).
Cyril of Jerusalem
"The bread and the wine of the Eucharist before the holy invocation
of the adorable Trinity were simple bread and wine, but the invocation
having been made, the bread becomes the body of Christ and the wine the
blood of Christ" (Catechetical Lectures 19:7 [A.D. 350]).
"Do not, therefore, regard the bread and wine as simply that; for
they are, according to the Master’s declaration, the body and blood of
Christ. Even though the senses suggest to you the other, let faith make
you firm. Do not judge in this matter by taste, but be fully assured by
the faith, not doubting that you have been deemed worthy of the body and
blood of Christ. . . . [Since you are] fully convinced that the
apparent bread is not bread, even though it is sensible to the taste,
but the body of Christ, and that the apparent wine is not wine, even
though the taste would have it so, . . . partake of that bread as
something spiritual, and put a cheerful face on your soul" (ibid., 22:6,
Ambrose of Milan
"Perhaps you may be saying, ‘I see something else; how can you assure
me that I am receiving the body of Christ?’ It but remains for us to
prove it. And how many are the examples we might use! . . . Christ is in
that sacrament, because it is the body of Christ" (The Mysteries 9:50, 58 [A.D. 390]).
Theodore of Mopsuestia
"When [Christ] gave the bread he did not say, ‘This is the symbol of
my body,’ but, ‘This is my body.’ In the same way, when he gave the cup
of his blood he did not say, ‘This is the symbol of my blood,’ but,
‘This is my blood’; for he wanted us to look upon the [Eucharistic
elements] after their reception of grace and the coming of the Holy
Spirit not according to their nature, but receive them as they are, the
body and blood of our Lord. We ought . . . not regard [the elements]
merely as bread and cup, but as the body and blood of the Lord, into
which they were transformed by the descent of the Holy Spirit" (Catechetical Homilies 5:1 [A.D. 405]).
"Christ was carried in his own hands when, referring to his own body,
he said, ‘This is my body’ [Matt. 26:26]. For he carried that body in
his hands" (Explanations of the Psalms 33:1:10 [A.D. 405]).
"I promised you [new Christians], who have now been baptized, a
sermon in which I would explain the sacrament of the Lord’s Table. . . .
That bread which you see on the altar, having been sanctified by the
word of God, is the body of Christ. That chalice, or rather, what is in
that chalice, having been sanctified by the word of God, is the blood of
Christ" (Sermons 227 [A.D. 411]).
"What you see is the bread and the chalice; that is what your own
eyes report to you. But what your faith obliges you to accept is that
the bread is the body of Christ and the chalice is the blood of Christ.
This has been said very briefly, which may perhaps be sufficient for
faith; yet faith does not desire instruction" (ibid., 272).
Council of Ephesus
"We will necessarily add this also. Proclaiming the death, according
to the flesh, of the only-begotten Son of God, that is Jesus Christ,
confessing his resurrection from the dead, and his ascension into
heaven, we offer the unbloody sacrifice in the churches, and so go on to
the mystical thanksgivings, and are sanctified, having received his
holy flesh and the precious blood of Christ the Savior of us all. And
not as common flesh do we receive it; God forbid: nor as of a man
sanctified and associated with the Word according to the unity of worth,
or as having a divine indwelling, but as truly the life-giving and very
flesh of the Word himself. For he is the life according to his nature
as God, and when he became united to his flesh, he made it also to be
life-giving" (Session 1, Letter of Cyril to Nestorius [A.D.
To Our beloved sons and all the Laity,
The first four Sundays after Pentecost
are celebrated as devotional feasts of Our Lord. They are: Trinity Sunday,
Corpus Christi Sunday, Sacred Heart Sunday and Christ the King Sunday.
The Catholic Church has celebrated the
Feast of Corpus Christi for seven hundred and forty years. Its origin lies in the thirteenth century,
when, in 1208, Blessed Juliana of Cornillon had a repeated mystic experience. Juliana, a devout Augustinian nun with a
life- long devotion to our Lord Jesus, present in the Blessed Sacrament,
experienced the presence of God in a vision, more than once, but could find no
meaning in them. She shared the details
with her superior. She too, was void of
an explanation for the vision of a full moon with one spot of darkness.
few years later, she experienced an internal message which explained the
Accordingly, the moon represented the
Church. The dark spot represented
something that was preventing the brightness to shine in full. The message spoke of a need for a great feast
to honor the Body of Christ.
Many years later, Juliana shared the
vision, the meaning and the message with Jacques Pantaleon, the Archbishop of
her hometown, Liege, Belgium. He
eventually became Pope Urban IV and wasted no time establishing the new
liturgical feast of Corpus Christi. The
first celebration was in 1264, six years after the death of Juliana. Pope Clement V mandated the decree to the
Universal Church in 1314.
Pope Urban IV, also called upon the
Dominican scholar, Thomas Aquinas, to create the liturgy, prayers and hymns
fitting for the Feast. His works are
considered a masterpiece of Catholic Liturgy.
They are prayed and sung at Mass, Benediction, Adoration and in
Processions of the Blessed Sacrament.
Today, as we participate in these
celebrations, let your mind and heart recall the profound contribution of three
people who adored the Body of Christ in the Blessed Sacrament: Blessed Juliana, who experienced and shared
her mystic visions, Pope Urban IV, who used the gifts of the Holy Spirit to
decree the Feast of Corpus Christi and St. Thomas Aquinas, the unsurpassed poet
of all ages, who gave the Church and us, the most beautiful verses of praise
and adoration of the Body of Christ.
We encourage each and every one of you
to spend significant time each day before Our Lord truly present in the Blessed
Our dear sons and lay people, we can
pray anywhere at any time. We are
temples of the Holy Spirit, conscious of the indwelling presence of the Blessed
and Holy Trinity and though we can wander from God, God is never far from us.
The Lord tells us to go into our
private room to pray, and that can mean either a quiet place of prayer where
our audience is not an admiring crowd but God alone, or it can mean as well our
own inner self, into which we can enter at any time (St. Matthew 6:6). But
there is one setting for prayer which is marvelously blessed: prayer in the presence of Jesus in the
Blessed Sacrament. It is there that we
most encounter the mystery of the Eucharistic presence of Our Lord, and where
we continue through contemplation our participation in the Holy Sacrifice of the
During Our seminary formation, We were
asked to read the book written by the late and venerable Bishop Fulton J.
Sheen, entitled, “Those Mysterious
Priests” in which he advocates a daily Holy Hour of adoration before the
Blessed Sacrament. It is important , Our
dear sons, that your encourage the flock how important is Our Lord’s presence in the Blessed Sacrament. He is the Risen Lord; He is the Exalted Lord
who said, “Lo, I am with you always even unto the consummation of the world..”
(St. Matthew 28:19-20).
When We became a priest, We would spend
time before Our Lord exposed in the Blessed Sacrament. Into that haven of peace came numerous
Christians young and old, most young, bringing their cares to a place of silent
adoration. In these growing times of
trial and despair, we need a resting place, that resting place is at the feet
“I came to Jesus as I was
weary, worn and
and I found in Him a resting
and He has made me glad.”
Come to Him my dear sons and faithful people. He knows our woes and our cares.
There is nothing passive in Eucharistic Adoration; it is a font of
activity, and it leads us to fuller participation in the true center of our
life as Christians, the celebration of the Holy Eucharist, especially if we
spend our time in adoration praying the Mass, contemplating the sacred
scriptures, hearing the sacred scriptures and hearing the preached word of
God. If we spend our time in adoration
praying, we shall find peace and joy so we shall be able to face life’s real
issues and problems. His presence will
give us that peace that only comes from Him.
In the presence of the Lord in the Eucharist we seek the light to see our
world and its needs, to judge the issues we face according to the values of the
Gospel, and to act decisively as disciples of Jesus. Truly faithful apostolic actions arise out of
adoration. We must know who we are and
Who Jesus is before we can know what to do.
We ask that each parish and mission church set up adoration times for the
faithful to adore the Lord. In a
separate norm, We shall decree the importance of Adoration.
May the presence of Jesus during this blessed Feast of Corpus Christi
sanctify all of you.
Venerable Sons, may the Virgin Mother, Seat of Wisdom, Cause of Our Joy,
Mystical Rose, hear the prayers of Our
paternal heart, which are yours also,
and obtain for all a true love for Jesus in the Eucharist-she whose sinless
soul was filled with the divine spirit of Jesus Christ above all other created
souls, who, “in the name of the whole human race”, gave her consent “for a
spiritual marriage between the Son of
God and human nature” (St. Thomas Aquinas; III, q. 30, a. 1,c.)
Confiding in this sublime hope, from an overflowing heart, We shall sit
before Our Lord on May 27, 2016 for all of Our Bishops, Priests, Seminarians
and Lay Faithful asking God to give you good health and prosperity.
With this, We impart to you Our Episcopal Blessings from the Episcopal See
of the Traditional Roman Catholic Church, U.S.A., one and all Venerable
Brethren and to the flocks entrusted to your care, as a
pledge of heavenly graces and a token of Our special affection, the Episcopal
Given at the Episcopal See, at the Cathedral Church of the Traditional
Roman Catholic Church of Ss. Peter and Paul on this Twenty-fifth day of May
Two- thousand sixteen, the Feast of St.
Gregory VII Pope and Confessor and the Commemoration of St. Urban I, Pope and
Martyr, being the 13th year
of Our Episcopacy.
R.John Pius Mosley
This Episcopal Letter comes to you to encourage each and everyone
of you on your journey to the Priesthood. Our hope is that you are preparing to
make your journey, as you prepare for Seminary formation beginning in September
of 2016 here at the Major Seminary of the Traditional Roman Catholic Church in
the United States.
We start off by saying, what is the priesthood? Is it not the
participation of a man, chosen by God, in the great mystery of our Lord Jesus
Christ? And if the priesthood truly is this union of a human creature with the
mystery of Our Lord Jesus Christ, how could there be any limit to our
reflections on the priesthood?
In different ways, though, many people nowadays also think that
the Catholic priesthood is not a “job” for the future, but one that belongs
more to the past. You, dear friends, have decided to enter the seminary and to
prepare for priestly ministry in the Catholic Church in spite of such opinions
and objections. You have done a good thing. Because people will always have
need of God, even in an age marked by technical mastery of the world and
globalization: they will always need the God who has revealed himself in Jesus
Christ, the God who gathers us together in the One Holy Catholic and Apostolic
Church in order to learn with him and through him life’s true meaning and in
order to uphold and apply the standards of true humanity. Where people no
longer perceive God, life grows empty; nothing is ever enough. People then seek
escape in euphoria and violence; these are the very things that increasingly
threaten young people. God is alive. He has created every one of us and he
knows us all. He is so great that he has time for the little things in our
lives: “Every hair of your head is numbered”. God is alive, and he needs people
to serve him and bring him to others. It does makes sense to become a priest:
the world needs priests, pastors, today, tomorrow and always, until the end of
The seminary is a community journeying towards priestly ministry.
I have said something very important here: one does not become a priest on
one’s own. The “community of disciples” is essential, the fellowship of those
who desire to serve the Catholic Church. In this letter I would like to point
out – thinking back to my own time in the seminary – several elements which I
consider important for these years of your journeying.
1. Anyone who wishes to become a priest must be first and foremost
a “man of God”, to use the expression of Saint Paul (1 Tim 6:11). For us God is
not some abstract hypothesis; he is not some stranger who left the scene after
the “Creation”. God has revealed himself in Jesus Christ. In the face of Jesus
Christ, we see the face of God. In his words we hear God himself speaking to
us. It follows that the most important thing in our path towards priesthood and
during the whole of our priestly lives is our personal relationship with God in
Jesus Christ. The priest is not the leader of a sort of association whose
membership he tries to maintain and expand. He is God’s messenger to his
people. He wants to lead them to God and in this way to foster authentic
communion between all men and women. That is why it is so important, dear
friends, that you learn to live in constant intimacy with God. When the Lord
tells us to “pray constantly”, he is obviously not asking us to recite endless
prayers, but urging us never to lose our inner closeness to God. Praying means
growing in this intimacy. So it is important that our day should begin and end
with prayer; that we listen to God as the Scriptures are read; that we share
with him our desires and our hopes, our joys and our troubles, our failures and
our thanks for all his blessings, and thus keep him ever before us as the point
of reference for our lives. In this way we grow aware of our failings and learn
to improve, but we also come to appreciate all the beauty and goodness which we
daily take for granted and so we grow in gratitude. With gratitude comes joy
for the fact that God is close to us and that we can serve him.
2. For us God is not simply Word. In the sacraments he gives
himself to us in person, through physical realities. At the heart of our
relationship with God and our way of life is the Holy Sacrifice of the Mass.
Celebrating it devoutly, and thus encountering Christ personally, should be the
center of all our days. In Saint Cyprian’s interpretation of the Gospel prayer,
“Give us this day our daily bread”, he says among other things that “our” bread
– the bread which we receive as Christians in the Church – is the Eucharistic
Lord himself. In this petition of the Our Father, then, we pray that he may
daily give us “our” bread; and that it may always nourish our lives; that the
Risen Christ, who gives himself to us in the Eucharist, may truly shape the
whole of our lives by the radiance of his divine love. The proper celebration
of the Holy Sacrifice of the Mass involves knowing, understanding and loving
the Church’s liturgy in its concrete form. In the liturgy we pray with the
faithful of every age – the past, the present and the future are joined in one
great chorus of prayer. As I can state from personal experience, it is
inspiring to learn how it all developed, what a great experience of faith is
reflected in the structure of the Mass, and how it has been shaped by the
prayer of many generations.
3. The sacrament of Penance is also important. It teaches me to
see myself as God sees me, and it forces me to be honest with myself. It leads
me to humility. The Curé of Ars once said: “You think it makes no sense to be
absolved today, because you know that tomorrow you will commit the same sins
over again. Yet,” he continues, “God instantly forgets tomorrow’s sins in order
to give you his grace today.” Even when we have to struggle continually with
the same failings, it is important to resist the coarsening of our souls and
the indifference which would simply accept that this is the way we are. It is
important to keep pressing forward, without scrupulosity, in the grateful
awareness that God forgives us ever anew – yet also without the indifference
that might lead us to abandon altogether the struggle for holiness and
self-improvement. Moreover, by letting myself be forgiven, I learn to forgive
others. In recognizing my own weakness, I grow more tolerant and understanding
of the failings of my neighbor.
4. I urge you to retain an appreciation for popular piety, which
is different in every culture yet always remains very similar, for the human
heart is ultimately one and the same. Certainly, popular piety tends towards
the irrational, and can at times be somewhat superficial. Yet it would be quite
wrong to dismiss it. Through that piety, the faith has entered human hearts and
become part of the common patrimony of sentiments and customs, shaping the life
and emotions of the community. Popular piety is thus one of the Church’s great
treasures. The faith has taken on flesh and blood. Certainly popular piety
always needs to be purified and refocused, yet it is worthy of our love and it
truly makes us into “Holy Priests”.
5. Above all, your time in the seminary is also a time of study.
The Christian faith has an essentially rational and intellectual dimension.
Were it to lack that dimension, it would not be itself. Paul speaks of a
“standard of teaching” to which we were entrusted in Baptism (Rom 6:17). All of
you know the words of Saint Peter which the medieval theologians saw as the
justification for a rational and scientific theology: “Always be ready to make
your defense to anyone who demands from you an ‘accounting’ (logos) for the
hope that is in you” (1 Pet 3:15). Learning how to make such a defense is one
of the primary responsibilities of your years in the seminary. I can only plead
with you: Be committed to your studies! Take advantage of your years of study!
You will not regret it. Certainly, the subjects which you are studying can
often seem far removed from the practice of the Christian life and the pastoral
ministry. Yet it is completely mistaken to start questioning their practical
value by asking: Will this be helpful to me in the future? Will it be
practically or pastorally useful? The point is not simply to learn evidently
useful things, but to understand and appreciate the internal structure of the
faith as a whole, so that it can become a response to people’s questions, which
on the surface change from one generation to another yet ultimately remain the
same. For this reason, it is important to move beyond the changing questions of
the moment in order to grasp the real questions, and so to understand how the
answers are real answers. It is important to have a thorough knowledge of
sacred Scripture as a whole, in its unity as the Old and the New Testaments:
the shaping of texts, their literary characteristics, the process by which they
came to form the canon of sacred books, their dynamic inner unity, a unity
which may not be immediately apparent but which in fact gives the individual
texts their full meaning. It is important to be familiar with the Fathers and
the great Councils in which the Church appropriated, through faith-filled
reflection, the essential statements of Scripture. I could easily go on. What
we call dogmatic theology is the understanding of the individual contents of
the faith in their unity, indeed, in their ultimate simplicity: each single
element is, in the end, only an unfolding of our faith in the one God who has
revealed himself to us and continues to do so. I do not need to point out the
importance of knowing the essential issues of moral theology and Catholic
social teaching. The need for a basic introduction to the great religions, to
say nothing of philosophy: the understanding of that human process of
questioning and searching to which faith seeks to respond. But you should also
learn to understand and – dare I say it – to love canon law, appreciating how
necessary it is and valuing its practical applications: a society without law
would be a society without rights. Law is the condition of love. I will not go
on with this list, but I simply say once more: love the study of theology and
carry it out in the clear realization that theology is anchored in the living
community of the Church, which, with her authority, is not the antithesis of
theological science but its presupposition. Cut off from the believing Church,
theology would cease to be itself and instead it would become a medley of
different disciplines lacking inner unity.
6. Your years in the seminary should also be a time of growth
towards human maturity. It is important for the priest, who is called to
accompany others through the journey of life up to the threshold of death, to
have the right balance of heart and mind, reason and feeling, body and soul,
and to be humanly integrated. To the theological virtues the Christian
tradition has always joined the cardinal virtues derived from human experience
and philosophy, and, more generally, from the sound ethical tradition of
humanity. Paul makes this point this very clearly to the Philippians: “Finally,
brothers, whatever is true, whatever is honorable, whatever is just, whatever
is pure, whatever is pleasing, whatever is commendable, if there is any
excellence and if there is anything worthy of praise, think about these things”
(4:8). This also involves the integration of sexuality into the whole
personality. Sexuality is a gift of the Creator yet it is also a task which
relates to a person’s growth towards human maturity. When it is not integrated
within the person, sexuality becomes banal and destructive. Today we can see
many examples of this in our society. Recently we have seen with great dismay
that some modernist priests in the Novus Ordo Church of Neo Modernist
disfigured their ministry by sexually abusing children and young people. This behavior
will not be tolerated by Us. Instead of guiding people to greater human
maturity and setting them an example, their abusive behavior caused great
damage for which we feel profound shame and regret. As a result of all this,
many people, perhaps even some of you, might ask whether it is good to become a
priest; whether the choice of celibacy makes any sense as a truly human way of
life. Yet even the most reprehensible abuse cannot discredit the priestly
mission, which remains great and pure. Thank God, all of us know exemplary
priests, men shaped by their faith, who bear witness that one can attain to an
authentic, pure and mature humanity in this state and specifically in the life
of celibacy. Admittedly, what has happened should make us all the more watchful
and attentive, precisely in order to examine ourselves earnestly, before God,
as we make our way towards priesthood, so as to understand whether this is his
will for me. It is the responsibility of your confessor and your superiors to
accompany you and help you along this path of discernment. It is an essential
part of your journey to practice the fundamental human virtues, with your gaze
fixed on the God who has revealed himself in Christ, and to let yourselves be
purified by him ever anew.
7. The origins of a priestly vocation are nowadays more varied and
disparate than in the past. Today the decision to become a priest often takes
shape after one has already entered upon a secular profession. Often it grows
within the Communities, particularly within the Movements, which favor a
communal encounter with Christ and his Church, spiritual experiences and joy in
the service of the faith. It also matures in very personal encounters with the
nobility and the wretchedness of human existence. As a result, candidates for
the priesthood often live on very different spiritual continents. It can be
difficult to recognize the common elements of one’s future mandate and its
spiritual path. For this very reason, the seminary is important as a community
which advances above and beyond differences of spirituality. The Movements are
a magnificent thing. You know how much I esteem them and love them as a gift of
the Holy Spirit to the Church. Yet they must be evaluated by their openness to
what is truly Catholic, and TRADITIONAL to the life of the whole Church of
Christ, which for all her variety still remains one. The seminary is a time
when you learn with one another and from one another. In community life, which
can at times be difficult, you should learn generosity and tolerance, not only
bearing with, but also enriching one another, so that each of you will be able
to contribute his own gifts to the whole, even as all serve the same Church,
the same Lord. This school of tolerance, indeed, of mutual acceptance and mutual
understanding in the unity of Christ’s Body, is an important part of your years
in the seminary.
Dear seminarians, with these few lines We have wanted to let you
know how often We think of you, especially in these difficult times, and how
close We are to you in prayer. Please pray for Us, that We may exercise Our
ministry well, as long as the Lord may wish. We entrust your journey of
preparation for priesthood to the maternal protection of Mary Most Holy, whose
home was a school of goodness and of grace. May Almighty God bless you all, the
Father, the Son and the Holy Spirit.
From the Episcopal See, the Feast of St Casmir being the 4, of
Yours devotedly in the Lord,?
With great joy we announce the purchase of our new edifice in
Williamstown New Jersey
To see more go to the new Cathedral link and click on the Capital Campaign link to see PowerPoint and online form for donations
The "Professio fidei Tridentina", also known as the "Creed of Pope Pius IV", is one of the four authoritative Creeds of the Catholic Church. It was issued on November 13, 1565 by Pope Pius IV in his bull "Iniunctum nobis" under the auspices of the Council of Trent (1545 - 1563). It was subsequently modified slightly after the First Vatican Council (1869 - 1870) to bring it inline with the dogmatic definitions of the Council. The major intent of the Creed was to clearly define the Catholic faith against Protestantism. At one time it was used by Theologians as an oath of loyalty to the Church and to reconcile converts to the Church, but it is rarely used these days. We do not accept the teachings and beliefs of the Old Roman Catholic Church thus we are not Old Catholic, we are The Traditional Roman Catholic Church, we believe and profess what Our Lord taught and the Apostles believed, based on the three pillars of the Church. Sacred Tradition, Sacred Scripture, and the Magisterium. Unlike many Traditionalist groups we do not engaged in debates, or arguments concerning Validity of Orders. Such arguments cause further wounds to the body of Christ and are not conducive to the practice of the true religion.
Thus this is what we believe and profess:
I, N, with a firm faith believe and profess each and everything which is contained in the Creed which the Holy Roman Church maketh use of. To wit:
I believe in one God, The Father Almighty, Maker of heaven and earth, and of all things visible and invisible. And in one Lord, Jesus Christ, the Only-begotten Son of God. Born of the Father before all ages. God of God, Light of Light, true God of true God. Begotten, not made, of one substance with the Father. By whom all things were made. Who for us men and for our salvation came down from heaven. And became incarnate by the Holy Spirit of the Virgin Mary: and was made man. He was also crucified for us, suffered under Pontius Pilate, and was buried. And on the third day He rose again according to the Scriptures. He ascended into heaven and sits at the right hand of the Father. He will come again in glory to judge the living and the dead and His kingdom will have no end. And in the Holy Spirit, the Lord and Giver of life, Who proceeds from the Father and the Son. Who together with the Father and the Son is adored and glorified, and who spoke through the prophets. And one holy, Catholic and Apostolic Church. I confess one baptism for the forgiveness of sins and I await the resurrection of the dead and the life of the world to come. Amen.
The Apostolic and Ecclesiastical traditions and all other observances and constitutions of that same Church I firmly admit to and embrace.
I also accept the Holy Scripture according to that sense which holy mother the Church hath held, and doth hold, and to whom it belongeth to judge the true sense and interpretations of the Scriptures. Neither will I ever take and interpret them otherwise than according to the unanimous consent of the Fathers.
I also profess that there are truly and properly Seven Sacraments of the New Law, instituted by Jesus Christ our Lord, and necessary for the salvation of mankind, though not all are necessary for everyone; to wit, Baptism, Confirmation, Eucharist, Penance, Extreme Unction, Holy Orders, and Matrimony; and that they confer grace; and that of these, Baptism, Confirmation, and Holy Orders cannot be repeated without sacrilege. I also receive and admit the accepted and approved ceremonies of the Catholic Church in the solemn administration of the aforesaid sacraments.
I embrace and accept each and everything which has been defined and declared in the holy Council of Trent concerning original sin and justification.
I profess, likewise, that in the Mass there is offered to God a true, proper, and propitiatory sacrifice for the living and the dead; and that in the most holy sacrament of the Eucharist there is truly, really, and substantially, the Body and Blood, together with the soul and divinity, of our Lord Jesus Christ; and that a conversion takes place of the whole substance of the bread into the Body, and of the whole substance of the wine into the Blood, which conversion the Catholic Church calls Transubstantiation. I also confess that under either species alone Christ is received whole and entire, and a true sacrament.
I steadfastly hold that there is a Purgatory, and that the souls therein detained are helped by the suffrages of the faithful. Likewise, that the saints, reigning together with Christ, are to be honored and invoked, and that they offer prayers to God for us, and that their relics are to be venerated. I most firmly assert that the images of Christ, of the Mother of God, ever virgin, and also of other Saints, ought to be kept and retained, and that due honor and veneration is to be given them.
I also affirm that the power of indulgences was left by Christ in the Church, and that the use of them is most wholesome to Christian people.
I acknowledge the Holy Catholic Apostolic Roman Church as the mother and teacher of all churches; and I promise true obedience to the Bishop of Rome, successor to St. Peter, Prince of the Apostles, and Vicar of Jesus Christ.
I likewise undoubtedly receive and profess all other things delivered, defined, and declared by the sacred Canons, and general Councils, and particularly by the holy Council of Trent, and by the ecumenical Council of the Vatican, particularly concerning the primacy of the Roman Pontiff and his infallible teaching. I condemn, reject, and anathematize all things contrary thereto, and all heresies which the Church hath condemned, rejected, and anathematized.
This true Catholic faith, outside of which no one can be saved, which I now freely profess and to which I truly adhere, I do so profess and swear to maintain inviolate and with firm constancy with the help of God until the last breath of life. And I shall strive, as far as possible, that this same faith shall be held, taught, and professed by all those over whom I have charge. I N. do so pledge, promise, and swear, so help me God and these Holy Gospels of God.
This is what believe and this is what we profess so help us God
A Quote from St. Athanasius
The Traditional Roman Catholic Church is a body of Christians committed to the Person of Jesus Christ and His teachings. We are a historical part of the One, Holy, Catholic, and Apostolic Church.
We are a Traditional Catholic Church, defending the Sacred Traditions as passed on by the Apostles, the Church Fathers, and the Councils, prior to Vatican II.
We welcome you to become a part of our tradition. We are committed to loving parishes, missions, and chapels throughout the world as guided by the Holy Ghost. We are also committed to training and forming men to be sacred priests.
St. Athanasius says, "May
God console you! ... What saddens you ... is the fact that others have
occupied the churches by violence, while during this time you are on the
outside. It is a fact that they have the premises – but you have the
Apostolic Faith. They can occupy our churches, but they are outside the
true Faith. You remain outside the places of worship, but the Faith
dwells within you. Let us consider: what is more important, the place or
the Faith? The true Faith, obviously. Who has lost and who has won in
the struggle – the one who keeps the premises or the one who keeps the
Faith? True, the premises are good when the Apostolic Faith is preached
there; they are holy if everything takes place there in a holy way ...
the ones who are happy; you who remain within the Church by your Faith,
who hold firmly to the foundations of the Faith which has come down to
you from Apostolic Tradition. And if an execrable jealousy has tried to
shake it on a number of occasions, it has not succeeded. They are the
ones who have broken away from it in the present crisis. No one, ever,
will prevail against your Faith, beloved Brothers. And we believe that
God will give us our churches back some day.
the more violently they try to occupy the places of worship, the more
they separate themselves from the Church. They claim that they represent
the Church; but in reality, they are the ones who are expelling
themselves from it and going astray. Even if Catholics faithful to
Tradition are reduced to a handful, they are the ones who are the true
Church of Jesus Christ."
(Letter of St. Athanasius to his Flock)
A Quote from St. Augustine
And on this point the reader may benefit from the judgment of Saint Augustine: “Often, too, divine providence permits even good men to be driven from the congregation of Christ by the turbulent seditions of carnal men. When for the sake of the peace of the Church they patiently endure that insult or injury, and attempt no novelties in the way of heresy or schism, they will teach men how God is to be served with a true disposition and with great and sincere charity. The intention of such men is to return when the tumult has subsided. But if that is not permitted because the storm continues or because a fiercer one might be stirred up by their return, they hold fast to their purpose to look to the good even of those responsible for the tumults and commotions that drove them out. They form no separate conventicles of their own, but defend to the death and assist by their testimony the faith which they know is preached in the Catholic Church. These the Father who seeth in secret crowns secretly. It appears that this is a rare kind of Christian, but examples are not lacking. Indeed, there are more than can be believed. So divine providence uses all kinds of men as examples for the oversight of souls and for the building up of his spiritual people.”
(De vera religione, in Augustine: Earlier Writings, translated by John H. S. Burleigh [Philadelphia: The Westminster Press, 1953], 231.)
De Publicatione Festorum Mobilium
In Epiphania Domini
TRADITIONAL ROMAN CATHOLIC CHURCH
TRCC JAN 06 DECREE
January 6, 2016
Know ye, beloved brethren, that as by God's favor we rejoiced in the Nativity of our
Lord Jesus Christ, so, too, we announce to you the glad tidings on the Resurrection of
The Sunday of Septuagesima will fall on January 24, 2016, Ash Wednesday and the
beginning of the most holy Lenten fast on February 10, 2016. On March 27, 2016, you
shall celebrate with greatest joy the holy Pasch (Easter) of our Lord's Resurrection.
The Ascension of our Lord, Jesus Christ will occur on May 5, 2016, The Feast of
Pentecost on May 15, 2016. The Feast of Corpus Christi on May 26, 2016.
November 27th, 2016, will usher in the Advent of our Lord, Jesus Christ, to Whom be
glory and honor eternally
+ Shermanus Randallus Pius Moslei, D.D.,
Click on link below for Latin Publication of Moveable Feasts
Cathedral's Daily Schedule
Weekday Low Mass: 11:00 A.M.
Sunday Mass: 11:00 A.M.
Wednesday Low Mass with Devotions: 5:15 P.M.
Sunday Confessions: 9:00 - 10:00 A.M.
Saturday Confessions: 4:00 P.M. - 5:00 P.M.
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