Ordination as Exorcist

Our jurisdiction maintains, as do many other Independent Catholic jurisdictions, the traditional practice of minor orders. After being made a Cleric, a seminarian receives four minor orders: Doorkeeper, Reader, Exorcist, and Acolyte. Then follows the major order of Subdeacon, followed by the sacramental orders of Deacon and Priest. (Bishop being the third sacramental order.) In the Roman Catholic denomination, only the traditionalist orders maintain these minor orders (there are ministries of Reader and Acolyte in the "ordinary form" to which candidates for ordination are admitted, but they are no longer considered ordinations), but many quite liberal indie jurisdictions maintain them. However, many liberal jurisdictions substitute the term Healer for Exorcist. It is true that the theme of healing is present in the traditional ordination rite for Exorcist. The final prayer in the rite is as follows (the translation of the traditional Latin rite is taken from the Old Catholic Missal and Ritual of Abp. Arnold Mathew):

Holy Lord, Father Almighty, everlasting God, be pleased to bless these servants of Thine for the office of Exorcist, that by laying-on of hands, and word of mouth, they may have power and authority to hold unclean spirits in check; that strengthened by the gift of healing and by power from on high, they may be approved healers for Thy Church. Through our Lord Jesus Christ Thy Son, Who lives and reigns with Thee in the unity, etc. Amen.

However, emphasizing the healer aspect while negating the exorcist role obscures a vital truth about the Christian faith: the need to confront the reality of evil. God willing, I will ordain our seminarian Sandra Hutchinson as an Exorcist this coming Saturday. Sandra has this to say about her upcoming ordination, which sums up what this order is about admirably:

"Of all the minor orders, this is the one that intimidates me the most. Evil is real, and this is a direct challenge to it. But God is real too, I know that. And I'm looking forward to it as well."

Please pray for Sandra as she takes this next step in her journey.

Independent Catholic Vocations: Worker Priests

Independent Catholic Christians share a common baptismal vocation with other Christians, and IC/OC clergy share a common diaconal or priestly vocation with other Christian clergy, particularly within the Anglican, Roman Catholic, and Orthodox traditions. However, within those common vocations, there are also vocational differences based on the unique characteristics of the Independent Sacramental Movement and of each jurisdiction within it.

One of the most obvious differences, which has a profound effect on how clergy live out their vocation, is the issue of bivocationalism. Most Roman Catholic and Orthodox clergy are paid full-time to be clergy, and although there are a number of non-stipendiary clergy in the Episcopal church, most parishes still operate on the model of being served by full-time paid clergy, and many dioceses which offer subsidies to parishes that cannot afford full-time clergy do so with the hope that the parish will grow financially to the point where it can support its own full-time clergyperson. Parishes that cannot afford a full-time priest are often downgraded to mission status, and are usually seen as “struggling” and, at the very least, not the norm.

In sharp contrast, the overwhelming majority of IC/OC communities are very small and have no realistic hope of ever being able to pay a full-time clergyperson (or own a building, but that is another discussion). Most people who are ordained in our movement will never be able to support themselves through ministry, and the overwhelming majority of the less than 1% who do will either do so through a chaplaincy job or through a wedding ministry and NOT through parish ministry. Most IC/OC priests (and bishops) will be “worker priests”. Almost all IC/OC parish communities will rely on the ministry of worker priests. (Yes, I know about Spiritus Sancti in Rochester, NY, and I’m sure there are a tiny handful of others for which this is not true, but it is true and always will be for the overwhelmingly vast number of IC/OC priests and communities – trust me on this!)

I point this out not to claim that either the “mainstream” (for lack of a better word) or the “indie” model is better or more right or anything of the sort – there are wonderful clergy and communities, average clergy and communities, and really dreadful ones in both models. Each model has advantages and disadvantages. The real point is to accept one’s lot and do the best one can to serve God given the particular circumstances in which one finds oneself.

But for those of us in the independent movement, it can be difficult to accept this lot. Almost all of us were raised in “mainstream” churches, and a large number of clergy have been in an ordination process, or a religious order, or a seminary in a “mainstream” church. (Of the 17 seminarians and clergy who have at one time or another been associated with the Mission Episcopate of St. Michael & St. Timothy, the “diocese” I head, 13 were at one time in the ordination process in the Roman Catholic, Episcopal, and/or ELCA denominations. Of the remaining 4, 3 were women raised in the Roman Catholic church who came to the IC/OC movement because the RC’s don’t ordain women, which leaves only one person who did not seriously consider ordination in a “mainstream” context first. John Plummer thinks these numbers are higher than the majority of jurisdictions, but regardless, most who seek ordination were originally members of mainstream churches of one kind or another.)

I raise this issue because most of us, having received our basic Christian formation and often, even our beginning formation as clergy from churches which assume full-time paid ministry as the norm, may find it difficult to let go of those expectations and instead focus on the expectations we should have. If we internalize, consciously or not, the idea that a “successful” priest has a large enough congregation to pay one’s salary and that a “real” church has a building of its own, we may be so overcome with shame that we are unable to minister to those God does send us. A large congregation with full-time staff and a building can engage in ministries we can’t – and we can offer an intense community life and can respond to individual needs much more readily than the large churches can. The important thing is for us to offer the sacraments and the liturgy to those who come to us, to the best of our ability, and to do the best we can to make disciples of Christ. In our community, we have a Sunday liturgy in a space rented from a Unitarian Universalist congregation, a Wednesday night service in the chapel I’ve made out of a spare bedroom (and a monthly Friday service in another chapel a parishioner has made out of a bedroom in his home), and a Tuesday night service that happens by phone conference.

What are the opportunities we as worker priests have? First, although the demands of our secular job and home life are such that we don’t have the time to focus on church that some have, we are therefore forced to focus on the essentials. I sometimes find that I accomplish more when I have a short time to do something than when I have a long time – and it is no different here. Second, this situation demands collaboration in a way that can be lacking in larger churches. I cannot imagine how an indie church could function fully without at least two priests, and small communities demand more of the laity as well, who can be much more intimately involved than they may have opportunities to be elsewhere. (Certainly, large congregations often have lay involvement, but it is often a small core – and there is less opportunity to hide in a small church. Just ask the couple who joined us in procession and would have processed out to the car – had they not left their purses inside – and who foolishly came back a second week to find themselves being the entire congregation. They are now both heavily involved in the life of the parish, the jurisdiction, and in one case, the AIHM order.) A third opportunity is to share more fully the life that those we serve lead – we can understand the challenges and burdens they face, because we share them.

But we can only fully embrace these opportunities if we embrace our position as worker priests, and see it as a vocation from God, rather than seeing it as an obstacle to overcome.