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Pastoral Letter - Assumptiontide 2018

8/15/2018

Dear brethren, sisters and friends,

Oft times when we set out on the tried and tested mystical way of “Purification, Illumination and Union” we hope to make steady progress through each stage, and fortunately some saints do set us this wonderful example of heroic virtue and steady perseverance, but for many of us it can often seem as is we are stuck at the stage of Purification and indeed hardly making any progress even in that first stage of spiritual development. However, by the grace of God and the prayers of Our Lady and the Saints even whilst still "beginners" there are moments of Illumination and even Union through meditation and other spiritual exercises. We must never forget that we struggle in the world of time, but in the eye of eternity our salvation has already been accomplished by the sacrifice of Christ and the “Fiat” of Mary, whose “Yes” to God, made our salvation possible.

That is why in the Collect at Lauds this morning we prayed (from the Monastic Diurnal):
Forgive, we beseech thee O Lord, the offences of thy servants: and grant that we who by our own deeds are unable to please thee, may be saved through the intercession of her who brought forth thy Son our Lord Jesus Christ. Who with thee liveth and reigneth, one God world without end. Amen.

Not only did Our Lady’s co-operation with the Holy Spirit provide the channel for our redemption, the church also teaches us that she is still the channel by which all God’s graces come to us. How fortunate we are to have such a loving mother, who does not scold her little children or withdraw her love when they fall in the mud of life, but rather, patiently washes and restores them to pristine condition every time.

Mary, the Mother of Mercy and Refuge of Sinners, just like the Divine Mercy himself, “knoweth whereof we are made and remembereth than we are but dust” and she is ever ready to lift us from the ground, dust us down and give us her own Immaculate Heart to supply for our own imperfect heart. Our total consecration and absolute trust in her Immaculate Heart is never misplaced and what is more, our confidence in Mary delights her Divine Son, for as dear St Maximilian Kolbe said, “Never be afraid of loving the Blessed Virgin too much. You can never love her more than Jesus did.”.

As a church, we have had some rough times this year, especially having to suffer the calumnies of some jealous and disgruntled former clergy, but thanks be to God, these assaults of the Adversary only leave us stronger and more at peace, not because of any worthiness on our part, but because of our boundless trust in the help of Mary.

If our church can be conspicuous for just two things I would hope that we might be known for our devotion to Our Lord’s abiding presence with us in the Blessed Sacrament, the fount of all graces, and in the Help of Mary, Mediatrix of all those graces.

Fraternally in Jesus and Mary,

+Alistair OSBA,
Abbot-Primus

We are not exempt from Mission! - by The Rt Revd Dom Alistair Bate OSBA, Primus

8/5/2018

“Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost:” Matthew 28: 19

The Holy Celtic Church International views the sacrament of Holy Orders primarily as a path of personal initiation and spiritual development for the individual, not necessarily connected to any kind of public ministry, precedence for which approach can be seen in those monastic orders which have a high number of priests, whilist living the contemplative life. However, even the Carthusians have a public chapel, and so it is with us. For the spiritual life of clergy to be fruitful there must at least be a willingness to share the faith and to take any opportunity to serve the needs of laity who may come within our orbit.

Here at St Gall’s Retreat (otherwise "Bed & Breakfast Casa San Gallo") we do not push religion on our unsuspecting guests, a majority of whom are normally secularised Europeans, but each room has at least an icon or a crucifix, or both, and guests who see us on the way to or from the chapel and who ask questions may be invited to view the chapel or even attend the Mass or Divine Office. In this way we can at least provide an oppoprtunity for the the unchurched to reconsider their position. Who knows where that mustard seed might germinate and grow into a vibrant Christian life.

I think for all of our clergy, visibility is hugely important. Wearing a collar in public, or even more so a cassock or habit, provides an opening for laity to approach, ask questions, perhaps revise their negative assumptions of religious people, and perhaps this visibility may also provide us with an opportunity to see Christ in them and serve them in some way. As I well know, a collar is also a magnet for the insane and the intoxicated and can even attract verbal and physical abuse, thus affording us an opportunity to identify more closely with our Lord and Saviour who suffered much worse at the hands of poor ignorant unbelievers.

It is true that we do not have the material resources of the mainstream churches but that does not exempt us from the great commission, to “teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost:” Matthew 28: 19

One of the most numerically successful small churches is the sect, founded in Ireland in 1899, known by a variety of names (Two by Twos, Cooneyites, Dippers) but calling themselves only “friends” or “professing Christians”. Like ourselves this group is basically a “house church" movement, having regular Sunday meetings in the homes of members, but unlike ourselves they have local annual conventions which as many members as possible attend, as well as occasional missions held in hired premises - for the express purposes of making converts. It strikes me that we could do worse than follow their example.

We need make no apology for only having a home altar to offer, and an intimate gathering of family members and friends. That could be exactly the kind of environment some people need in order to grow in faith, but we must get the word out that we are there! Clergy visibility, business cards, social media and websites all play a part and if we can organise a speaking event or a public Mass occasionally in hired premises and advertise it locally that would be even better. Happily several of our clergy already do this, which is wonderful, whilst others express their ministry in various ways as public celebrants of rites of passage, particuarly weddings and funerals, normally reaching out to those who are completely without any other church connection.

I think many of our clergy lack confidence as evangelists, perhaps forgetting that the first apostles and evengelists had no fancy degrees, only personal experience of God’s presence in their lives and hearts full of love for God and their neighbour. So, whilst we ever seek to improve our ongoing educational opportunities for clergy and seminarians we must never forget that, like the prophet Elijah, to be “filled with zeal for the Lord God of Hosts” is really the only indispensable qualification needed to preach the gospel.

Another reason I believe our clergy may be reluctant evangelists is because we do not see clearly enough the value of our own distinctive contribution to the Christian tradition. Certainly the intimacy of our gatherings brings to mind both the pre-Constantinian house churches and the monastic /eremitical ecclesial experience of our Celtic forefathers, but we also offer an expression of faith grounded in the beauty of traditional liturgy, monastic contemplative practice adapted for lay people, and most importantly a path to further spiritual development and commitment through the minor orders as an initiatic path for the many, and even the diaconate and priesthood for those specifically called to them. These are treasures not easily accessible in most churches and we are fortunate to be able to offer them freely.

So let us confidently “lay out our stall” and, like our ancient Celtic forefathers, let us go forward boldly proclaiming the gospel of peace and goodwill to all mankind in the name of the Father and of the Son and of the Holy Ghost. Amen.

Pastoral Letter - Passiontide 2018

3/19/2018

My heart hath talked of thee, Seek ye my face,
Thy face, Lord, will I seek. (Psalm 27: 9)

Dear brethren, sisters and friends

As Easter approaches once again it behoves me to write to you a few words of encouragement.

This month we have had the great pleasure of blessing Dom Edward as Titular Abbot of Llanthony, for our Benedictine community, and also the pleasure of admitting to the habit, two novices, Fr +Angelo and Fr Giovanni, so as I write this on St Joseph's Day, I am quite focussed on the Benedictine vocation, which indeed has always played an important role for many in our church.

In the 58th chapter of the Rule, St Benedict writes that the Novice Master, ought to examine whether the novice “is truly seeking God”, which seeking of God has always been a fundamental concept of Benedictine spirituality. St Benedict indicates a straight and narrow way, in obedience to the rule, whereby the monk or nun may hope to find God eventually, however, for us poor sinners, one and a half thousand years later, times have certainly changed. It would appear that the more advanced we have become through education and technology, the softer we have become as men and women and the less able to ascend to the heights of monastic asceticism in imitation of our monastic forebears. Fortunately for us though, the Holy Spirit has continued to inspire fresh approaches to the spiritual life through the subsequent centuries and for those of us who are committed to daily, or at least frequent, Eucharistic Adoration (whether as members of the Holy Cross Benedictines of Adoration or as members of the Confraternity of the Life of Mary) a very direct way of seeking God is indicated, for not only do we seek God through the tried and tested means of obedience, stability within the community, and a gradual conversion of life through the Divine Office, the Mass and Lectio Divina, we have also already found Him.

We find Him daily in Holy Communion and most especially in Adoration, when we can chat to him as a familiar friend and listen to his consoling and guiding voice, as heart speaks to heart in the light of His Presence. Adoration is in fact a foretaste of heaven, available to all, the surest way to intimate union with God and the greatest mercy of God to his weaker children in these latter days.

Adoration is above all the way of Love, for of the Blessed Sacrament St Bernard has written”The divine is hidden; the human is hidden, love alone is left for all to see”. Yes indeed, gazing on the Blessed Sacrament in Adoration we are looking at none other than pure Love, the Eucharistic Heart of Jesus! If we are faithfiul to this practice, eventually, we may hope to gain the simplicity of the old man, who when asked by St Jean Vianney what he did in Eucharistic Adoration replied simply, “Oh I look at Him and He looks at me”. To those who truly love, this is enough.

As the Shakers sing, “Tis the gift to be simple, tis the gift to be free, tis the gift to come down where we ought to be” and where we ought to be my dear friends is before the tabernacle or the monstrance. God is indeed everywhere for those who have eyes to see, but most especially we may seek and find Him in the tabernacle and the monstrance.

Peace and every blessing to you all.

In Jesus and Mary,

+Alistair OSBA (csr),
Primus

Night Adoration at St Gall's Retreat

"Lord, you love us too much. There is nothing more you can do to make us love you. How unreasonable we are if our love is cool and distant. Give us the strength to love you intensely! Draw us gently to your love. Make us see the great claim you have on our affection."
(St Alphonsus)

Advent 2017 - Pastoral Letter

12/3/2017

Advent Pastoral Letter 2017 -
Most Revd Dom Alistair Bate OSBA (csr)

“Blessed are the poor in spirit,
for theirs is the Kingdom of Heaven”.

Dear brethren, sisters and friends

For each of us, spiritual life is a pilgrimage. Sometimes the going is tough and the terrane is dry, whilst at other times we walk in a pleasant land, refreshed by founatins of living water. For myself, I am glad to say, the last few months have been one of increased clarity and spiritual refreshment. The vision of our particular ecclesial charism is clearer than ever and I find myself now needing to reflect on how our foundational Celtic vision intersects with this clear straight path on which the Lord is leading us.

Among the several neo-Celtic churches, it must be acknowledged that some are quasi-Pagan, most are feminist and some are even Southern Baptist with a Celtic flavour - and there are many variations in between. The Holy Celtic Church International, on the other hand, is very much a traditional Catholic Church, as was, the ancient Celtic Church and the Church in Celtic countries up to and even beyond the Reformation, particularly in Brittany, Ireland and some of the Western Isles. In fact I could go so far as to say that the Celtic Churches of old were in fact “Old Catholic” churches, in that they were completely Western and accepted the authority of the Holy Father in Rome, yet the modern idea of “Papal Infallibility” would have been strange to them and a departure from the Catholic faith.

The distinctive marks of the ancient Celtic churches are often observed to be, reverance for the Divine Presence in all creation, the more important position accorded to women in Celtic society, and a faith built squarely on the bible. These are all important, but today I wish to draw attention to some other equally important characteristics. The Celtic Churches were POOR, SIMPLE and MONASTIC and it strikes me that we could do worse than follow this example.

A Celtic monastery

The Beatitudes tell us that “Blessed are in poor in spirit” and in the lives of the Celtic saints we certainly see this beatitude being lived in all its fullness. Sometimes with barely a cloth or an animal skin to cover them Celtic hermits tooks to the hills and isles to be alone with God, and were often close to starvation, so absorbed were they in Divine contemplation. For a more recent equivalent impulse one need look no further than St Francis and his very early followers, who were motivated by exactly the same pure evangelical spirit. Nor could many of the Celtic saints have become penniless missionaries to far away places had they not also been “poor in spirit”. Sts Columbanus, Gall, Fergal, Cathal, Donagh and Killian are just a few of the names we remember who left all to follow Christ and the Apostles as poor mendicant missionaries, the original “Episcopi Vagantes”.

The faith of the Celtic saints was also a very simple faith, based on the Gospels, expressed in recitation of the Psalter and celebrated in the Eucharist. The fact that the Reformation could not take root in Ireland is a testament to the profound Eucharistic orientation of that particular Celtic nation. In Ireland, the love of the Mass and the Real Presence of our Lord in the Holy Eucharist could not be obliterated even through the harshest of the Penal times. Our Lady too, has always had a particuarly important place in the Celtic heart, and hopefully always will. These two, devotion to the Blessed Sacrament and to Our Blessed Lady, are central to Celtic Christianity and to the Holy Celtic Church International. In fact I would go so far as to say they are two of the most essential pillars of our faith and will be the means by which the churches thrive and Christ the King eventually reigns over all. This was also the vision of Blessed Maria Franciszka Kozlowska of the Mariavite movement and it is perfectly in tune with our own strongly Eucharistic and Marian Celtic tradition. Faith in the Help of Mary and in the Real Presence of Our Lord, who is among us in the sacrament of His Love, is the essential heart of a simple faith, a faith that the simplest souls can easily grasp. It is the faith of the “poor in Spirit”.

Lastly, the Celtic churches were monastic churches. The monasteries were likewise poor and very basic by today’s standards, but they provided the nearest thing to towns and centres of education in the wildernesses of north west Europe. They had nothing of the grandeur of Byzantium or Rome, but they did exemplify the grandeur of the “poor in spirit” evangelical vision. Likewise in the Holy Celtic Church International we have none of the material possessions of the greater churches but hopefully more than a fair share of the spirituality, discipline and devotion.

So, as we begin a new liturgical year I pray that we will really embrace the essentials and find joy in being a poor church, a simple church and a church inspired by monastic spirituality.

I wish you all a blessed Advent!

+Alistair OSBA (csr)

Medieval satatue of Our Lady of Dublin

A Nod to the Chair of St Peter

10/22/2017

"A Nod to the Chir of St Peter"
by the Most Revd Dom Alistair Bate OSBA (csr)

The Holy Celtic Church International takes seriously the advice of St Patrick that “if you would be Christians then be as the Romans”. In this we differ from several, basically Protestant, “Celtic” jurisdictions, particularly in the USA. Generally on matters of doctrine we are happy to affirm all that the Holy Roman Church teaches with the one exception of Papal Infallibility, which for us, as for all Old Catholics, is a step too far from the Catholic and Apostolic faith. We do, however, honour the Bishop of Rome as the successor of St Peter and in an ideal church would accord him a primacy of honour. That ideal church is certainly unlikely to become a reality within our lifetime, if ever.

The Shrine of the Chair of St Peter, Rome

Observing the last few years of this new and extraordinary papacy of Pope Francis we find it more difficult to evaluate than that of other popes, but we thought it might be helpful at this time to clarify where we stand, both for our own benefit and that of our clergy and people.

Firstly, looking back at the previous pontificate we find stability and the teaching of timeless truths, as well as much that had already served its time. We laud Pope Benedict for establishing the Ordinariates for former Anglicans and thereby affirming our Anglo-Catholic liturgical tradition. We were delighted by his “reform of the reform”, a general push towards better and more traditional liturgy, his championing of new vigorous traditional orders and his friendliness towards the Fraternity of St Pius X and other traditionalist groups. On the other hand we deplore his hard-line moral theology, exemplified by his refusal of communion to the divorced and remarried and his labeling of homosexuality as “intrinsically evil”, however, in reiterating the timeless teaching of the church on these issues he was doing no more than remain faithful to the teaching of his predecessors and it is clear that the man himself bore no malice. Most of all, we admire him for his famous Regenburg address in which he bravely spoke the truth with regard to Islam, to the great consternation of Muslims worldwide, echoing the words of the Byzantine Emperor Manuel II Palaiologos, “Show me just what Muhammad brought that was new and there you will find things only evil and inhuman, such as his command to spread by the sword the faith he preached.” Patriotic Europeans everywhere loved him for it. Unlike his predecessor, it was clear that Pope Benedict would not be kissing any Qurans.

Pope Benedict XVI

The pontificate of Pope Francis, on the other hand, could not be more different. From the time he first stepped on to the Vatican balcony it was clear that his ultra-modernist and populist style was designed to appeal to the semi-secularised and theologically unsophisticated, who of course these days form a majority of those who call themselves Catholics, at least in Europe. It soon also became clear, however, that he cared nothing for Europe itself and has constantly pushed indigenous European Catholics into accepting and supporting economic migrants from the Islamic world. It is obvious “whose man” he is as he consistently lends his support to the most “liberal” politicians throughout the western world whilst he demonizes nationalists.

He has barely given any support to the Ordinariates but rather has continued his previous practice in South America where he openly courted evangelicals and heretical Anglicans. He has even received in audience a group of women bishopesses from the USA, and in this 500th year since the so-called “Reformation” he has made a big show of “reconciliation” with the Lutherans. St Pio of Pietrelcina once remarked that Luther was "in hell" and I can’t help wonder what that particular holy Franciscan must think of this Pope who has chosen St Francis as his inspiration and patron.

On the positive side, from our perspective, it only seems like common sense to soften the church’s traditional stance on communion for the divorced and remarried and if the rumours be true that Francis is about to gradually open the diocesan priesthood to married men then that might just save the church in the developed world, however, one might well ask what kind of church that would be, most probably one that is just a hair’s breadth away from the Lutherans and mainstream Anglicans and devoid of much, if any, sacramental potency.

Pushing as hard, as fast and as ruthlessly as he can, Pope Francis is still just barely getting away with the loop holes for common sense pastoral theology offered in his enclyclical Amoris Laetitia and his disdain for traditionalists is obvious from his off the cuff remarks, his refusal to answer the Dubia and from his suppression of the traditional Mass whenever and wherever possible - for example, the suppression of the seminary of the Franciscan Friars of the Immaculate, which was one of the fastest growing and most successful traditionalist religious orders in the world, now sadly castrated.

From our “liberal traditionalist” perspective (which is typically Anglo/Liberal Catholic) the fact that RC liturgical traditionalism always goes hand in hand with illogical and inhumane moral theology, is both unnecessary and unfortunate. Indeed there is something very unhealthy about fundamentalism wrapped up in Catholic traditionalism, as a quick search on youtube will easily display. Some conservative Catholic commentators go so far as to speculate that “Anti-Pope” Francis is a freemason in disguise and/or a Luciferian agent of the New World Order - and to be honest I am inclined to think there may be no smoke without fire, wildly exaggerated though these claims may be.

A Luciferian backdrop for Francis' "Festival of Families* in Philadelphia?

There are also several prophecies to bear in mind when considering the Papacy in these days, most notably those from Nostradamus and Our Lady of Garabandal. At Garabandal Our Lady told Conchita (in 1963) that there would be no more than three popes before “the end of our times”. Conchita has clarified that John Paul I is not counted as his reign was so short, which leaves Paul VI, John Paul II and Benedict XVI. Clearly the end of Pope Benedict’s reign was the end of an era in the Roman Catholic Church as we know it. There has been a seismic shift in the Vatican and whether the present Pope is actually a Catholic is now certainly debatable.

So how will this effect those of us on the margins of the institutional church, one may ask? "Positively", is the answer, I hope. A more ecumenically open Roman church is always welcome and if traditionalists are going to be driven into the arms of sede-vacantists and independent jurisdictions then we might even pick up one or two converts too, though naturally those who happen to be traditionalists of a more liberal hue.

Our Lady of Garabandal pray for us!

Certainly we have all the basic necessities of a church, even if we lack the material resources. We have valid orders and sacraments, beautiful traditional liturgies profound spirituality and warm fellowship to offer. Our Lord himself said that he had other sheep who are “not of this flock” and at Garabandal, when Conchita informed Our Lady that Protestants were present, Our Lady is said to have replied that “they are my children also”. So, if Protestants are considered children of Mary, how much more must we be who are truly devoted to her. Therefore, let us hold our heads high above the parapet, ready to welcome those who may be searching for what we have to offer, for as our lines of succession prove, our bishops are also successors of St Peter.

"Rosary to the Borders" - An Invitation to the Laity

10/10/2017

"Rosary to the Borders"
- An Invitation to the Laity
by the Rt Revd Dom Alistair Bate OSBA (csr)

Last weekend on the Feast of Our Lady of the Rosary (7/10/17) a wonderful event happened in Poland when more than 150,00 people gathered at over 4,000 locations along the country’s 2,000 mile border to pray the Rosary. This event, entitled “Rosary to the Borders” was organised by lay people, with the support of many clergy and religious and involved 320 churches from 22 dioceses.

The purpose of the event was threefold: Firstly, to pray for peace. Secondly, to pray that Europe might yet again be saved from islamisation and thirdly to mark the 100th anniversary of the appartitions of Our Lady of Fatima.

Poland is truly a bright lamp shining in a darkened heathen and secular Europe and it is my hope and prayer that good Catholics everywhere - both inside and outside the Roman Church will learn from Poland and follow her pious example.

“Rosary to the Borders” is a great example of lay involvemnet in evangelisation, and evangelisation is of course the primary need of the world today. Poland may be fortunate in having a healthy church with plenty of vocations, but elsewhere in Europe the clergy are mostly aged and often luke-warm in their faith, as well as their patriotism. So even greater, therefore, is the need for enthusiastic lay apostles.

Blessed Maria Franciszka Kozlowska

I am sure that Blessed Maria Franciszka Kozlowska, the foundress of the Mariavite movement would be proud of her fellow countrymen and women, for Mariavitism too has a huge lay following and its primary purpose is also evangelisation and ultimately the salvation of the world by means of Adoration of the Blessed Sacrament and the Help of Mary. These two essential pillars of true Catholicism are easily understood by the simplest souls as well as the most sophisticated theologians and are, in my opinion, the perfect eternal recipe for the communication of the gospel. If Europe is ever to be Christian again it will only be through Adoration of the Divine Presence with us in the Holy Sacrament, and the Help of Mary.

Obviously we need priests to make Our Lord’s presence visible on the altar, but both clergy and laity can participate equallly in evangelisation with Mary, which need not be at all complicated - family rosary, rosary and other devotions in public places, informal talks with friends and strangers, and above all the distribution of both rosaries and brown scapulars for as St Dominic prophesied, “one day through the rosary and the scapular Our Lady will save the world”. These are the most important weapons in the armoury of the zealous children of Mary and that day foretold long ago by St Dominic is now upon us. The secularisation of Europe, the cradle of Christianity, is almost complete, but the whole of global Christendom needs strengthening and renewal, particularly in the developed world. We need empowered apostles - clerics, lay and religious - to make Our Lady known and loved everywhere, to teach and distribute the rosary, invest converts with the scapular and lead them to the altar.

In the Confraternity of the Life of Mary any of our clergy members will be only too happy to bless rosaries, scapulars and miraculous medals for distribution to members of the public and we would urge you please, all who read this article, to consider your call as an evangelist with Mary. You don’t have to be able to teach complicated doctrines, no, all that is needed is an open heart, a willingness to listen from the heart and to pray with whomsoever the Lord leads unto your path. Mary was not a theologian but her simple Yes to God’s call brought His Divine Presence into the world, so with her help you too can make a real differance in the world.

'All to Jesus through Mary, all to Mary for Jesus.'

The Customary of Our Lady of Walsingham

7/21/2017

For old fashioned Anglo-Catholics and Liberal Catholics, the Ordinariate breviary, “Customary of Our Lady of Walsingham” is truly a God-send. I have been wishing for a traditional language breviary like this for years and the Customary does not disappoint.

It provides slightly modified versions of Mattins and Evensong, a really excellent all-in-one version of Midday Prayer or Terce, Sext and None for those with bags of time, as well as Compline, for those who prefer to celebrate Compline in addition to Evensong. All the familiar collects from the Book of Common Prayer are there, plus many others, including a lovely selection of collects for British Saints.

The Customary contains a handy lectionary and for those who are traveling or haven’t the time to get out a bible some short readings for Mattins and Evensong for each day of the week are provided, but one its best features is the selection of non-scriptural readings, many taken from the English medieval mystics, the Caroline Divines and the Fathers of the Oxford Movement.

Although, there is just enough material in the Customary for it to be used with a bible, or even alone, the celebration of the office is certainly enriched by additional readings for some festivals from the standard Roman Office of Readings and the Customary itself suggests this in places. Because it is so very Anglo-centric I find that it also benefits from additional collects for Celtic Saints from our own HCC Book of Collects.

If the Anglican Prayerbook tradition is in your blood then you may find this book an answer to prayer, as I have.

Observations on CSMV, Wantage

5/30/2017

Some Observations on the recent history of the Community of St Mary the Virgin , Wantage, Oxon.
by Dom Alistair Bate OSBA

The Community of St Mary the Virgin (CSMV), founded in 1848, was one of the first sisterhoods founded in the Church of England in response to the Tractarian movement of the mid-nineteenth century. Now a shadow of its former self, it was once the biggest of the Anglican orders with over 400 Sisters throughout the world and was deservedly renowned for its musical and artistic work, principally in the area of plainchant and church embroidery, as well as parochial and retreat ministry, education and works of mercy particularly with young women and girls. The community has had a long and venerable history, but as with so many religious communities both inside the Church of England and elsewhere, the last thirty years have not been kind.

St Mary's Convent, Wantage

In the case of CSMV, which even today describes itself as a “traditional Church of England Religious Community” the response to modernity has principally been of two kinds; to resist the dismantling of Anglo-Catholicism or to go with the theological flow of contemporary Anglicanism. I have only met Wantage Sisters on one occasion, more than 30 years ago, so my observations are based purely on what I have gleaned from research, but it would seem that the 21st century saw CSMV divide - amicably, it may be noted - into two opposing theological camps.

According to Peter Anson, writing in the mid 20th century, the Wantage Sisters were never renowned for being at the vanguard of the Anglo-Catholic movement, in fact although they celebrated the Little Hours according to the Sarum Breviary (in English), along with Mattins and Evesong, they didn’t actually have a daily Eucharist until 1887. Perhaps the fact that their first member, Sr Elizabeth Lockhart, became a Roman Catholic very early in her religious life, increased the remaining members’ loyalty to the Church of England. The founder, the Revd William John Butler, noted shortly before his death in 1894 that his Sisterhood had been based on the principle of “simple, honest loyalty to the Church to which it belongs, that is the Church of England, the Church of our native land. We believe that the Church of England is a true branch of Christ’s Catholic Church, and that she has a right to lay down for her children what they are to believe and do. We believe that in her Prayer Book her teaching and will are found. We are not desirous to follow our own fancies, or to set forth doctrines and ritual which belong to the Church of Rome. We are satisfied with giving dignity and beauty to that which we have of our own.” (“The Call of the Cloister” by Peter Anson, p.248)

The Revd William Butler, Founder

Some of the earliest Sisters with Revd Mother Harriet Day CSMV, front centre

Given this tradition of loyalty and service to the Church of England, the issue of the ordination of women, presented an extreme challenge to several religious communities, which were already reeling from secularism and the resulting vocations crisis. Over the last 37 years I believe I am correct in saying that the number of religious communities of women in the Church of England has been reduced from 49 to round about a dozen. Incredibly sadly, the majority are literally now well on their way to extinction and this beautiful chapter in Church history will most likely draw to a close eventually. Most of those communities that remain, it would appear, have been easily persuaded by the feminist modernist spirit that has swept through the church, though a small number of brave souls have gone down the “Forward in Faith” route, whilst others, since Pope Benedict established the Anglican Ordinariates have chosen to “swim the Tiber”.

It is anyone’s guess what the Revd William Butler might have done had he been an influential figure in the contemporary Anglican Church. I suspect he would be in the women-ordaining camp, as he was always first and foremost an Anglican rather than a Catholic. However, those members of CSMV and other similar communities who could not agree with the decisions of General Synod regarding the ordination of women would surely say that they didn’t leave the Church of England, but rather the Church of England left them, and I would certainly agree with them. The claim of the Church of England to be a legitimate branch of the Catholic tree was a foundational idea for these communities and if one can accept the “branch theory” then surely one must also accept that in forsaking the consistent sacramental practice of Catholicism and Orthodoxy the General Synod has firmly and irrevocably sawn off that branch. The mark of Catholic sacramental orthodoxy according to St Vincent of Lerins is “to do as the church has always done” and clearly the ordination of women does not conform to that general rule.

CSMV Sisters, Wantage, 2015 with the Rt Revd Alison White and the Ven. Caroline Baston

In the case of CSMV, with one or two notable exceptions, it has been the younger sisters who have jumped ship, under the capable leadership of Revd Mother Winsome. They would have liked to stay at Wantage and care for the older sisters, but the Church of England authorities didn’t think this would be such a manageable idea. Certainly if more recent photos are any indication those who have chosen to remain have fully embraced the feminist theological position, even if unlike most of the other Anglican communities of women, they have still retained their veils … for the moment.

The eleven Sisters who stepped out in faith and joined the Ordinariate of Our Lady of Walsingham, have been installed in a vacant convent in Birmingham since 2014 and have adopted a traditional Benedictine way of life, as the “Sisters of the Blessed Virgin Mary”. They are at pains to point out that the ordination of women was not the only reason they joined the Ordinariate, however, I am quite sure that it must have been a deciding factor for many.

I pray God that both communities will be blessed with vocations and that the specifically Anglican traditions of the “mixed life” (Active/Contemplative) that Wantage has exemplified so well, may be preserved for future generations.

The Sisters of thre Blessed Virgin Mary (formerly CSMV) with Mgr Keith Newton and Ordinariate clergy.

The Holy Cross Benedictines of Adoration .... our story

5/17/2017

The Holy Cross Benedictines of Adoration ..... our story so far .... by Dom Alistair Bate OSBA (csr)

As with many new communities the charism of the Holy Cross Benedictines of Adoration has gradually unfolded over a number of years. It’s origins lie with our first community, the “Companions of the Cross and Passion” (founded in 2007), in which a few of us formed a new-monastic type of community based on Passionist spirituality. Four of our present members were also members of this original group: Dom Alistair, Dom Michael, Bishop David and Fr James.

This worked quite well for us and we gained members steadily until the year 2012 when out of the blue the Roman Catholic Passionist Congregation threatened legal action against us for describing ourselves as “Passionists” and using the Passionist Sign, which unknown to us, they had registered as trademarks two months previously. Rather than rejoice that their charism had found a new expression amongst those marginalised by the Roman Church they chose to suppress us as best they could, and indeed we had to go back to the drawing board and discern where the Lord was calling us.

Although this was a painful time of loss it turned out to be a blessing in disguise, as despite our appreciation of the spirituality of St Paul of the Cross, we were all much more temperamentally suited to a more contemplative approach and besides, our appreciation of the Passionist tradition was now soured irrevocably by its present day custodians.

OHF St Benedict

The new Benedictine framework that we chose has suited us perfectly for several reasons. Firstly, I myself had been trained as a novice in an Anglican Benedictine community so was very familiar with the customs and ambiance of Benedictinism lived in a communal context and was able to confidently communicate this tradition to others. Secondly, the Church of Rome cannot claim sole ownership of the Benedictine tradition as there are already Orthodox, Anglican and Lutheran Benedictines as well as several communities in the independent movement. Thirdly, as an idiorrhythmic and non-residential community, the Benedictine tradition which allows for a semi-eremitic expression suited our individual circumstances.

When choosing a name for our new Benedictine community we chose "Holy Cross Benedictines of Adoration" in grateful acknowledgement of the orientation towards the Passion of Our Lord which had inspired us for the five previous years.

In our view, devotion to the Cross and Passion of Our Lord is inseparable from devotion to the His Risen Presence in the Holy Eucharist, so it was a natural development of our charism to commit ourselves to frequent, if not daily, Adoration of the Most Holy Sacrament. As the "Rule for a New Brother" says, “The celebration of the Eucharist would be nothing but a romantic or aesthetic sensation should you forget that the heart of it is the self-giving of Jesus. …. The Eucharist sets you on the way of Christ. It takes you into his redeeming death and gives you a share in the most radical deliverance possible. …”.

The Cross is also central to Benedictine devotion, as is clearly illustrated by that most popular of Benedictine sacramentals, the Benedictine Medal, with its Crux Sancti Patris Benedicti inscription: “The Cross of our Holy Father Benedict, May the Holy Cross be my Light”.

The next significant development in our community happened in the year 2014 when Dom Michael Skelly transferred all jurisdiction of the Benedictine Congregation of St Romuald (founded 1993) to myself, whereby the CSR was united with OSBA and we became OSBA (csr). CSR was transformed into an umbrella organisation of small groups who share a semi-eremitc charism, whilst we in OSBA began to identify ourselves with aspects of Camaldolese Benedictine spirituality, principally expressed of course in the Little Rule of St Romuald:

"Sit in your cell as in paradise. Put the whole world behind you and forget it. Watch your thoughts like a good fisherman watching for fish. The path you must follow is in the Psalms—never leave it.

If you have just come to the monastery, and in spite of your good will you cannot accomplish what you want, take every opportunity you can to sing the Psalms in your heart and to understand them with your mind.

And if your mind wanders as you read, do not give up; hurry back and apply your mind to the words once more.

Realize above all that you are in God’s presence, and stand there with the attitude of one who stands before the emperor.

Empty yourself completely and sit waiting, content with the grace of God, like the chick who tastes nothing and eats nothing but what his mother brings him.”

Today, the Holy Cross Benedictines of Adoration (csr) have twenty four members in ten different countries on six continents and we look forward with confidence to further growth in grace and number. We are probably one of the most outwardly traditional, and certainly the most clerical, of the the new-monastic communities and so occupy a niche which may have wider appeal as time goes on.

For further information please consult our website!

Cost of Arms of the Holy Cross Benedictines of Adoration

Sharing in the Anglican Patrimony

5/7/2017

"Sharing in the Anglican Patrimony",

by the Most Revd Dom Alistair Bate OSBA, M.A.Div.

Like most other Old/Independent Catholic jurisdictions founded in English speaking countries the Holy Celtic Church draws membership from both Anglican and Roman Catholic communions. The “Anglican Patrimony” (heritage) is, therefore, in our blood. My own ancestors and family were devout Anglicans and brought me up as one, for which I thank God. Additionally, the Liberal Catholic tradition which, along with Celtic Christianity, is one of the foundations of our church, draws much inspiration as well as it’s distinctive style from the Anglo-Catholic liturgical tradition. Bishops Wedgwood and Leadbeater were both former Anglicans and might indeed have remained Anglo-Catholics were it not for the fact that they sought a church at once more Catholic (having valid Old Catholic Apostolic succession) and more mystical.

A visitor to St Gall’s Retreat, or any of our missions and hermitages throughout the world, will not fail to be impressed by the beauty of our liturgy, even within the simplicity of a home oratory, and Anglican visitors in particular will find a great resonance with their own tradition. In English speaking countries we zealously celebrate the original Liberal Catholic liturgy, or its variant the “Liberal Celtic Liturgy”, with their beautiful Cranmerian English, so familiar to Anglicans before the liturgical reforms of the 1970s and 80’s.

Among the authorised liturgies of our church we also celebrate a distinctively Anglican rite which we have called the “Liturgy of St George”. It is a slightly edited version of “The Divine Liturgy” of the Evangelical Catholic Communion, published in 1946. Please send us a message if you would like a copy!

As well as lines of Apostolic succession from Roman Catholic, Eastern and Oriental Orthodox sources we also hold several lines of Anglican succession, some of which may be viewed on our website here.

Hopefully, therefore, we have now established the claim of the Holy Celtic Church to a share in the “Anglican Patrimony”, however, to be clear, we do not identify with the Anglican continuum, for three reasons. Firstly, our own Liberal Catholic tradition is now 100 years old and has an established tradition of its own. Secondly, a majority of our members come from a Roman Catholic background and so do not particularly identify with Anglo-Catholicism. Thirdly, unlike the Anglican continuum, we do not hold with outdated views of human sexuality and whilst we are liturgically traditionalist, like our Liberal Catholic forebears, we are also liberal, at least when it comes to certain issues of “social teaching”. This means of course that we fall between two chairs; we don’t appeal to 21st century liberals because we are two traditional and we don’t appeal to many of the traditionalists because we are two liberal. Actually we occupy a niche which would suit quite well the average Anglo-Catholic priest of the mid twentieth century.

That which Bishop Wedgwood himself wrote almost a hundred years ago is still true of many of us who share his succession, “That our Church should be made a storm-centre is not surprising. We stand between, not two, but four, fires. The Church people find us too theosophical. Theosophists find us too “Churchy.” Catholics and ritualists consider us too free in our beliefs; Protestants too Catholic in our worship. We, however, believe firmly in our principles; and the hope and courage that people derive from the teaching of our Church, the inspiration they gain from our worship and the phenomenal growth of our membership, are the true test of the work we do.”

Of course, due to the regrettable tendency towards secularisation in our times, particularly in Europe, we do not expect to grow significantly and certainly have no intention of trying to compete with the mainstream, but for those who wish to join with us in maintaining and handing on this beautiful tradition we offer a spiritual home.

"Procession before the Holy Eucharist" by Simon Vedder (1906).

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“Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost:” Matthew 28: 19

My heart hath talked of thee, Seek ye my face,Thy face, Lord, will I seek. (Psalm 27: 9)

"Lord, you love us too much. There is nothing more you can do to make us love you. How unreasonable we are if our love is cool and distant. Give us the strength to love you intensely! Draw us gently to your love. Make us see the great claim you have on our affection."(St Alphonsus)

Advent Pastoral Letter 2017 - Most Revd Dom Alistair Bate OSBA (csr)

"A Nod to the Chir of St Peter" by the Most Revd Dom Alistair Bate OSBA (csr)

"Rosary to the Borders"​ - An Invitation to the Laity by the Rt Revd Dom Alistair Bate OSBA (csr)