FIFTH DOCUMENT: THE MINISTERIAL PRIESTHOOD AND THE COMMON PRIESTHOOD OF THE FAITHFUL.
HOLY CELIBACY. CONDEMNATION OF WORKER PRIESTS.

We, Supreme Pontiff, Vicar of Christ, Successor of St. Peter, Servant of the Servants of God, Bishop of Rome, Patriarch of Palmar do Troya.

1.   THE MINISTERIAL PRIESTHOOD AND THE COMMON PRIESTHOOD.

We, as Universal Doctor of the Church, acknowledge Our obligation to recall the traditional norms, in accord with authentic Doctrine, regarding the life and conduct of the Ministerial Priest.  We declare the urgent need to explain in the light of authentic Doctrine, the difference between the Ministerial Priesthood and the Common Priesthood of the Faithful.

The Ministerial Priest is a man who has been baptized, taken from among the faithful, and has received Sacred Orders.  The common Priesthood is that which pertains to all the faithful of the Church, by reason of their having received the Sacrament of Baptism.  As can be understood by these brief remarks, there is a clear difference between the two things.  Unhappily, there have increased during the past few years, a bad and abusive interpretation of the common Priesthood, whereby is seen how laymen have invaded the field belonging to the Ministerial Priesthood.  The mission of the laity in the Church has been exalted to satiety.  In these recent years, there has been put into practice an excessive ministry by laymen.  For example, We have, with great sorrow and consternation observed how, in a goodly number of Churches, laymen increasingly have come to distribute the Sacrament of the Eucharist, while every good Catholic has had to ask himself; of what use are the Priests?

We know that, in accord with traditional teaching, the Holy Eucharist may not be touched by the faithful, save for legitimate and justifiable exceptions foreseen in traditional Canon Law.  (By the expression "traditional Canon Law", the Document intends the totality of valid laws, written or unwritten, contained in tradition).  Consider this example; as all know, when Priests are ordained, the thumb and forefinger of each hand are anointed.  These fingers are anointed, purified and prepared for touching the Sacred Host. All know that, in celebrating the Holy Sacrifice of the Mass, from the moment of Consecration, the Priest keeps joined the thumb and forefinger of each hand, and part them only to touch the Sacred Body of Our Lord Jesus Christ.  Later they purify these fingers in what is called the ablutions.  Another example; when the Priest distributes Holy Communion to the faithful outside of Mass, he does this according to a ceremonial.  He wears surplice and stole, purifies the thumb and forefinger, besides reading the prayers according to the ritual.  Thus, as is clear, to administer Holy Communion, the Priest observes a formal rite.  How can the faithful possibly administer Holy Communion, having neither fingers anointed, nor proper vestments in order to dare approach the altar of God and touch the Most Holy Sacrament of the Altar?

Another abusive practice prevails in the ministry of the Word, which also has been put into the hands of laymen.  We know, according to authentic teaching, that in order to exercise the ministry of the Word of God in the reading from Scripture, the minister must have received the Order of Lector, one of the Minor Orders.  Where, among the laity, is this ministry to be found? If, as we know, a Sub deacon, when he reads or sings the Epistle, is vested with alb, cincture, maniple and dalmatic and if, as we also know, a Deacon, when he reads or sings the Holy Gospel, is vested with alb, cincture, maniple, diagonal stole and dalmatic, how can possibly a layman in common or profane attire, ascend the Sanctuary, and with no more ceremony, accomplish the reading of the Word of God?  These are only some examples of the many abuses which laymen have come to practice.  We, as Universal Doctor of the Church, interpret these abuses as having begun in an underhand manner during the Pontificate of Our venerated predecessor, His Holiness Pope Pius XII; as also at that time, there had begun the practice of what is called the dialogue Mass.  The liturgists of these days explained that the hour had come to give back to the faithful the right of participation in the Mass.  We declare that there is no question whatsoever of giving back to the faithful the right of participation in the Mass; since it is not possible to give back something which had never been taken away from them.  Before the dialogue Mass, or participated Mass, the Church had taught without ambiguity that the Priest completely and most worthily fulfils the role of intermediary.  The Priest at the altar offers the Holy Sacrifice of the Mass for himself and for the faithful, whereby is achieved true participation of the faithful in the Mass.

When Holy Mass was celebrated without the theatrical dialogue of the faithful, the Church was considered to be the authentic House of God; the faithful heard Holy Mass, with true devotion, with respect, with sacred silence, all of which filled them with spirit, and lifted them above their bodily senses.  Those were times of beauty, times in which the faithful went to Church to pray.  How different things are now, since with all this dialogue and participation, the Church has been turned into a theatrical locale, a place for comedies and amusements, a place of offences against God.  It is not possible, in the midst of this destructive progressivism that the Church is experiencing today, to find peace of spirit in church.  Churches have been turned into places for conversions, criticism, frightful noises, music that insults God, and as well insults the good souls that are seeking God.  There have been brought into the temples musical instruments that are actually profane and improper.  The faithful, if they can be called faithful, sing and sway in unison to the rhythm of this accursed and profane music, impudently and shamelessly stimulating their sexual appetites; and all this while assisting at the greatest action that we have in the Church; the Holy Sacrifice of the Mass.  How easy it is to verify that at the present time, there has been lost the concept of the Holy Sacrifice of the Mass, and that there has been substituted a banquet, agape (Feast of brotherly love), or place and occasion of offending God with the utmost indifference.

We, with the Authority vested in Us deplore, and with vigour and severity condemn the Mass styled Dialogue or participated.  We re establish the traditional Liturgy of Holy Mass, whereby it is absolutely forbidden to the faithful to make responses, under pain of excommunication.  The acolytes or altar boys will make the responses in the name of the faithful.  We grant to the faithful the privilege of singing.  In sung or solemn Masses, the Kyrie, Gloria, Credo, Sanctus and Agnus Dei; and, following tradition, the faithful will retain the privilege of singing certain traditional motets during the Offertory; and as well traditional hymns during the Communion of the faithful.

We, with the Authority of Supreme Pastor of the Church, deplore, and condemn with severity the faithful who dare to administer Holy Communion, or perform other ministries proper to Priests; and this under pain of excommunication, as well for them as for the Priests, of whatever dignity, who have authorized these ministries for laymen.

2.   SACRED CELIBACY:

We, as Universal Doctor of the Church, availing Ourselves of the present Document regarding the Priestly Ministry, feel obliged to speak about sacred celibacy.  We confirm the centuries old Doctrine of Priestly celibacy as taught by Our venerated predecessors.  We see clearly in the light of traditional Doctrine, the obligation and need of Sacred Celibacy.  Of the very many examples We could point out, We shall speak only of several.

One of these, altogether fundamental, is that which is called the most perfect way to attain sanctity, since, by reason of celibacy, Priests, in certain manner, are made equal to Angels.  With Sacred Celibacy, we Priests have a great and beautiful opportunity of offering to God innumerable mortifications; because, let us not forget _ we, logically, have inclinations of nature that the married resolve through holy and licit matrimony.  We Priests do not lose our inclinations, we retain them, sometimes stronger than the married; but it is indeed true, we receive most abundant graces to restrain nature's rush and impetus.  And this is to be attained by invoking the Blessed ever Virgin Mary and the Most Chaste, Pre sanctified and Glorious Saint Joseph.  We Priests are not made of iron or stone or of a material different from that of others.  What happens is that we renounce the world, we renounce all, and we deliver ourselves to God, body and soul, with all our senses and powers.  In exchange for these renunciations, we receive admirable divine assistance.   And it is precisely by this way we can attain sanctity.   In addition the celibate Priest has greater spiritual power for the cure of souls and their salvation, by reason of his being near to angelic purity.

Another example in defence of Sacred Celibacy is the total dedication of the Priest to his sacred and exalted Ministry.  The Priest who has been capable of leaving father and mother, brothers and relatives, in order to give himself to God and to souls, - being as well capable of keeping Holy Celibacy, is altogether free of all worldly ties in order to fulfil his Ministry.  Otherwise, his apostolate would be diminished, as it is not possible to serve two masters, the one being God, the other his spouse, along with the duties proper to the state of marriage, and, for greater burden, the children there could be as fruits of matrimony.  Being altogether free, the Priest has, consequently, the whole day to give to God and to souls.  And as he has no spouse nor children, all the faithful become his spiritual children.  In consequence of this spiritual paternity, the Priest, with great grace and power, can confound all the natural logic of paternity found in man; however, now with a paternity much, much greater, since this paternity is holy and spiritual.

We, as Universal Doctor of the Church, declare; let no one expect the true Church of God to approve what is styled optional celibacy, since that would be a most evident inspiration of Satan to destroy the Church.  Let us not forget that we Priests are living images of Christ, Supreme and Eternal Priest.  It is not possible to be in truth a living image of Him, if the Priest is married.  Christ has a Spouse, and that Spouse is the Church, the same who ought to be Spouse of us Priests.  When we Priests are espoused mystically with the Church, we form a holy marriage, angelical and most fruitful; since in this holy and mystical marriage there is attained a most abundant fruitfulness, the increase of the faithful through our exemplary lives.  We, as Universal Doctor of the Church, declare; if anyone dare to put forward doctrine contrary to Sacred Celibacy of Priests, let him be anathema.

3.   WORKER PRIESTS.

Now that We have been speaking of the life of Priests, We cannot pass over in silence the question of those who are styled worker Priests.  Here We offer you this to consider; examine the present Document.  Recognize in it a path, a life of renunciation in order to give oneself to God and to souls.  If, as We have been explaining, the Priest given up all, leaves his father, mother, brothers, and so forth, lives in sacred celibacy without spouse or children, then he has left all in order to be completely free of every tie, thus to serve God and souls.  Now We put the question; how can possibly a Priest, having left all in order to give himself to God and to souls, throw away his time employed as a worker Priest?

The destructive progressivist doctrine, in order to defend worker Priests, explains that in this way the Priest can accomplish an apostolate among workers.  To this ambiguous doctrine We reply; experience of the practice, these past years, of Priests working at construction, in farming, in the mines and so forth, has most clearly demonstrated that, instead of accomplishing a good apostolate, they themselves have become apostates.  Meaning to adapt themselves to the world, they forgot their Priestly dignity; and step by step, they followed their human passions.  First they abandoned the cassock, as it did not suit the work of the firm.  Then they abandoned their pastoral obligations, curtailing the hours of worship in church, reducing their religious practices; and contrariwise, acquiring new practices consistent with the work in the firm.  At the end of the workday, the worker Priest, instead of leading his fellow workers to Church, followed the workers to the places they frequented, gambling casinos, bars, nocturnal places of sin, dances, and so forth.  In consequence, within the circle of this camaraderie, he meets an attractive young lady, and the rest is not difficult to surmise.  Step by step, these worker Priests mistakenly followed a false path until they fell into apostasy.

We, with the authority of Supreme Pastor, deplore and condemn every doctrine which is preached or practiced in favour of the idea of worker Priests, all this under pain of excommunication.  We are disposed to pass the whole of Our Pontificate condemning errors and deviations, and as well We will devote the time of Our Pontificate confirming the wholesome doctrine taught by Our venerated predecessors.

Given in Seville, the Apostolic See, 25th. of August, Feast of St. Louis, King of France, the year of Our Lord Jesus Christ MCMLXXVIII.

     With Our Apostolic Benediction.  

          Gregorius XVII, P. P.

(The original Document here carries the signature and seal of the Roman Pontiff).

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