Old Roman Catholic Church of North America --

Back to New Perspectives Main Page

These are EXCERPTS ONLY. To get the full story every three months, please subscribe to New Perspectives for only $14 per year!

A View from the Corner... from
the Most Reverend Francis P. Facione, Ph.D.

Never lay hands hastily on anyone.... (1Time5:22)

It is a truly awe-inspiring experience to participate in the ordination of a candidate to the Sacred Priesthood. As my brother bishops and I assembled in choir at Our Lad of Good Hope for the ceremonies that would set apart John Branham and Maurice Manton for the service of Christ and His Church, it was for me, reminiscent of the terrifying day of my own ordination those many years ago. Our ordination class was also a small one. There were three of us. Nevertheless, we were a dynamic trio ready (we hoped!) to go forth and minister to the Body of Christ in the name of the Old Roman Catholic Church. . ".....For it is the priest's duty to offer sacrifice, to bless, to preside, to preach, and to baptize." There we were kneeling before Bishop Johnston-Cantrell in the company of family, fraternity brothers and friends on one of the hottest July days in a church with no air conditioning. Was this the fist of many test of stamina that we would endure? "....With great awe, then, should one advance to so high a state, and care must be taken that they who are chosen be qualified by their unworldly wisdom, their blameless life, and persevering practice of virtue....." The perspiration streams down our brows. Was it the heat and closeness of the environment? On the other hand, could it be the full impact of the day's events sinking in? "....thus teaching by word and deed that the ministers of His Church should be perfect in faith and work; that is, grounded in the virtue of the twofold love of God and their neighbor...." Would we be perfect in faith and work? Only time and our efforts would answer this question. A question, I suspect, that passes through every new priest's mind. He answers it, of course, by assiduous attention to his spiritual life each day of his priesthood as he strives to achieve that perfection in faith and work. He does so in order that his ministry to the people committed to his care remains vibrant and faith filled. ".....Therefore, dearly beloved sons.....keep your conduct blameless, your way of life holy and undefiled. Realize what you are doing, model yourselves on what you handle, and, as you celebrate the mystery of the Lord's death, see that your bodies are teaching brings spiritual healing to God's people, the fragrance of your lives bring delight to the Church of God. By preaching and example build up the house, that is God's family....."

            The foregoing passages in quotations are excerpts from the bishop's admonition (or charge) to the deacons about to be elevated to the burden of the priesthood and are taken from the 1968 Latin-English text of the Rites of Ordination approved for use in the United States. After 29 years of priestly ministry and membership in the Episcopal college, they still give me great pause whether I am the one delivering the admonition or listening to a brother bishop. The admonition to the deacons demonstrates the mind of the Church relating to priestly life. That is, that priesthood, contrary to emerging views, is more than merely a career choice. It is, in fact, a vocation, a term derived from the Latin "vocatio", a summoning; or from "vocare", to call. Thus, the candidate is called to Holy Orders by competent ecclesiastical authority but only after appropriate education, careful examination and testing-and supervised formation in the priestly life. The charge to those presented for the ordination also reflect the importance of the formation process. Unquestionably, formation in the spiritual life and priestly responsibilities should begin during a potential candidate's process of vocation discernment and as early as during the college undergraduate years. Formation should develop the unique spirituality of the individual, focusing on his particular talents and aspirations, and attending to shortcomings that may become apparent. The key is to provide formation tailored to the individual needs of the candidate rather than a "one size fits all" model. In order to achieve the desired goals of formation that is, to develop the spiritual life of the candidate-and-to conform the candidate to Christ, our Head, in a special way, the formation process must by an active one engaging both candidate and directors supervising the formation in face-to-face interaction, By its very nature, formation is a lengthy process requiring a commitment of time and effort of the part of the candidate-and patience by all concerned. Priesthood is a way of life, not a job; a state of being, not simply a function; a permanent life-long commitment; and identity, not just a role. Thus there are no shortcuts to formation of candidates. Attempts to short circuit the process will invariably result in frustrated, disillusioned clerics and a failed priestly ministry. All of this precludes the notion that formation is a passive process obtainable via electronic mail or the idea that an external degree program will produce a candidate ready for ordination. Clearly, accruing credits toward a degree in theology or mater of divinity is not the sole indicator of preparedness for Holy Orders.

            In adhering to the apostolic exhortation not to lay hands hastily upon anyone, we tend to be rather selective, perhaps even exclusive in assessing applicants. On the diocese in which I serve, we have maintained, even raised our standards for assessing the potential success of applicants. We have done so in the face of the reality of diminished vocations. The prospect of fewer vocations does not present a threat. It is for us an opportunity to more carefully scrutinize applicants; provide more individualized formation to those advanced to candidate status and develop the talents of qualified, interested lay persons to assist in various aspects of parish and diocesan endeavors.

            In preparing to write this piece, I took a moment to review the number of inquiries relating to our requirements for Holy Orders received in the last few years. Surprisingly, there were twenty-nine such requests for information in the last three years, all of which received a reply. Three of these resulted in possible applicants. Pardon this brief statistical excursion. However, it is necessary in order to illustrate the point that we are indeed selective and quite proud of that fact. Consider that the last priestly ordination occurred in this diocese in 1997. It should be evident that the quality and potential of applicants advanced to candidate status is much more important to us than simply playing the numbers game.

            There is another reason for careful selection and scrutiny of applicants. In the First Letter to Timothy, we read, "He should not be a new convert, lest he become conceited and thus incur the punishment once meted out to the devil. He must also be well thought of outside the church, to ensure that he does not fall into disgrace and the devil's trap (3:6-7)." Clearly, the candidate, the clergy and the laypersons must get to know each other. As the line of the old song goes, "....Getting to know you, getting to know all about you...." No shortcuts exist for this imperative. During the formation process, the candidate must perforce develop a record of service and association that he accrues over time. This includes participation in the parochial life a parish or mission, interaction with clergy-and-the laypersons to whom he may minister in the future. The reason for this is quite simple. When a candidate is proffered for ordination, everyone, those responsible for his formation, the clergy and laypersons with whom he has interacted, are, to amoral certainty, confident the candidate is prepared to assume the burdens of priestly life. To do anything less is to do violence to the nature and purpose of Holy Orders in the Church.

".....When a priest drinks deep from the wellspring of his priestly life, that is to say, the Holy Spirit; when he strives to live by the Holy Spirit, receiving from Him an abundance of redemptive love so that he in turn may pour it out upon the world; he is ensuring the most fruitful performance of his priestly functions and their translation into Christian living....It is the Spirit Who unceasingly fashions his hands and heart so that everything he does and says may purify, enhance, and increase the Church of Christ the Lord. But since priestly functions, and especially the sacramental functions, are the most powerful means by which the priest can pour out on others the gifts of the Spirit, their full dimensions appear only in the light of the mystery of the Spirit. This is true as well of their maximum sanctifying efficacy, both for the Church and for the priest himself.

            The efficacy of sacramental acts extends far beyond the area of this strict validity. In fact, it has an almost indefinite extension. God alone knows what it is, and above all He alone knows the depth of commitment which each priest celebrates the sacraments. Despite our ignorance of these things, we can be sure of one thing: any priest who considers his role as "celebrant" with a lively faith, who offers himself unreservedly to the Spirit of the risen Christ as his instrument, "liberates"-for the salvation of the world and for his own sanctification-all the power of redemptive love transmitted to him b the imposition of hands and by his apostolic mission. When, for example, a priest utters the words of consecration, he is, in Christ, the privileged "place" of the Spirit's action where the New Covenant between God and man is consummated. Through his hands and heart filled with the Spirit, God's "eternal contract" of love actually reaches the souls of men-a contract and a love that come from God alone and to which men, through the ministry of the priest, say "amen!" in thanksgiving...."

                        Excerpts from "The Priest and his Bishop" by Andre Simonet (B. Herder Book Company-St. Louis 1969) pg 42,43

The Old Roman Catholic Church in North America
info@orccna.org