Secular Canons

What is a secular canon?

Secular canons have become a rare ecclesiastical existence today. For a long time, most of us have known them only as cathedral canons, often venerable for their merits and age, but whose numbers are diminishing. In many cathedrals, the powerful chapters of the canons of old remain only the solemn and empty stalls. However, in the history of the Church, the reality of canons was not reduced to this single form of canonical life.

On the contrary, a great variety of recent research reveals a very diverse world of canons, flexible and adaptable to the historical, material and pastoral circumstances of the Church. Catholic culture, as we still know it today, would not be conceivable without the important contribution of the various forms of canonical life over many centuries.

A Life of Community

Every form of community life in the Church refers to the life of Our Lord with his disciples. Without exaggerating the parallel, we already recognize essential features of the canonical life in the community of the college of the Twelve with their Master, notably in prayer and the common table, as well as in a certain community of goods. This life found an echo in the apostolic life of the Apostles and the first Christians, which has always remained an ideal for the development of religious life and then of the canonical life, with varying interpretations.

The first secular priestly communities, wishing to follow this apostolic life, appeared in the 4th and 5th centuries, often around bishops and their cathedrals, the most famous around Saint Augustine. The name canonicus, i.e., canon, is not found, however, before the 6th century.

A Solemn Liturgy for the Glory Of God

Going between religious and secular life, these groups gradually established themselves in the cities, favored by great figures such as Saint Boniface or Saint Chrodegang of Metz who, towards the end of the 8th century, wrote a rule for the canons of his diocese.

Finally, in 816, the Council of Aix-la-Chapelle, presided over by Louis the Pious, son of Charlemagne, wanted to regulate the already existing canonical circles, establishing an ordo canonicorum, the order of canons, which, within the secular clergy, was supposed to be the equivalent of the ordo monachorum of the religious.

Among the major differences between these two ways of life, we can identify, among the canons, a solemn liturgy, with a propensity for the care of souls, as well as a less strict rule without vows and especially without the obligation of religious poverty. Henceforth, the character of the canons was clearly secular, but worship for the glory of God remained at the center of their life in the middle of the world.

At the time of the so-called Gregorian reform, the canonical life also underwent a further development which, from new roots developed in the 11th and 12th centuries, led to the existence of another form of the canonical life, this time comprising solemn vows, including personal poverty and a stricter rule of life.

These “canons regular” refer to the “Rule of St. Augustine”, and are grouped into various families, some of which still exist today. They normally live in abbeys under the authority of a superior and constitute priestly communities. Like the secular canons, they attend to the solemn liturgy, with a pastoral connotation, and devote themselves to the care of souls, which distinguishes them from contemplative monks.

The secular canons also developed on their side, especially with the help of the system of benefices, which spread throughout the Church at the same time, and which helped to maintain the secular clergy. The chapters of the cathedrals began to own their own property, each canon enjoying a benefice that allowed his subsistence.

Alongside them, so-called collegiate churches, with individual or common benefices, were gradually founded by powerful benefactors. They had their own chapters of canons, who solicited the liturgy for the people, ran schools or took care of other pastoral or cultural tasks. Thus, most cities had chapters of canons that contributed greatly to the development of Catholic culture in various fields.

Until the 16th century, there were still traces of communal life—especially the communal table—but most canons lived in their own homes, and the only common activity was the liturgy, to which they remained faithful even in times of decadence, sometimes with the help of vicars who replaced them for the service of the choir. A large part of the cities of France were strongly influenced by these canons in their religious, intellectual and artistic life.

Obviously, the secular canonical life, like that of the monks and regulars, has had its ups and downs throughout history. In addition, there have been numerous reforms affecting the chapters: a good number of them were regularized before returning to the secular form; others were suppressed for lack of assets or did not survive the vicissitudes of the times. Attempts to reform canonical life saw the birth, in the 15th century, of communities that wanted to revive the community life of the seculars. The Canons of St. George in Alga in Venice, from whom St. Lawrence Justinian, the first Patriarch of the city, came, placed themselves under the authority of a single superior, and possessed, in common use, the benefits of their churches. They influenced other centralized congregations of secular canons, the last of which was abolished in 1835, following the secularization of ecclesiastical property in Portugal.

A Flexible Status

This brief historical overview, while remaining very general, shows that canonical life was indeed very flexible. The two great forms of secular and regular canons were each divided into different families with particular characteristics.

On the side of the secular canons, we find the canons of cathedrals or collegiate churches, but also of congregations, all of whom were destined to care for the solemn liturgy, in order to create a supernatural bridge between God and the Christian people in the world. It is in this tradition that the Holy See wished to integrate the Institute of Christ the King Sovereign Priest by conferring on it, on the feast of the Holy Rosary in 2008, the status of “Society of Apostolic Life in canonical form”.

This life ad instar canonicorum, that is, equivalent to that of canons in the history of the Church, was confirmed in a definitive way, with the title of canon, on January 29, 2016, in the 25th year of existence of this canonical community.

With this recognition, the Church shows that its history is still alive and that the canonical reality, entirely at the service of the liturgy to show the glory of God to the world, is adapted to experience a true rebirth in the present world.

 Written by Msgr. Michael Schmitz

Clerical Oblates

What is a clerical oblate?

The term “oblate” translates to “offer” in Latin or, in the Benedictine tradition, “one who is offered.” St. Benedict, a patron of the Institute of Christ the King, coined the term in the sixth century to refer to permanent members of his monastic community who were not monks but who chose to live according to his rule.

Similarly, oblates within the Institute of Christ the King are not priests but serve as assistants to the priests, not infrequently being referred to as "guardian angels of the priests." Institute oblates are considered full members with all the rights and duties that entails. According to their skills and prparation, they work in a wide variety of positions within the Institute: deacon, art director, office administrator, sacristan, teacher, gardener, organist, accountant, and cook. They take part in all official liturgies and are trained to participate in different functions to enhance the solemnity of liturgical celebrations.

Oblates in History

Clerical oblates are not a modern invention. Throughout the history of the Church, there have always been men received into the service of the Church by way of the Tonsure, which is a special sacramental that makes them clerics and official servants of the Church. These men would also receive certain minor and major orders which would spiritually animate the work that they did for the Church. Some were ordained porters, while others served as lectors and so forth.

In receiving these orders, clerics were aided by supernatural grace in a most special way to perform their tasks well. Additionally, through these orders, their simple life of service became a participation in Christ’s mission from the Father: to glorify the Most Holy Trinity and to save souls.

Clerical Oblates, such as those in the Institute, are clerics and so, unlike lay brothers, through their participation in the sacrament of Holy Orders, their ordinary life of work and prayer is transformed into a participation in Christ’s priestly mission and more specifically in Christ’s sacrificial mission.

Being an Oblation

An oblation is an offering to God. Oblates give themselves up like incense, a sweet odor that is edifying to all who are present, and for the purpose of giving adoration and praise to God in the liturgy. This includes preparation in the sacristy, serving on the altar, playing the organ, and singing for the liturgies.

The spiritual life of oblates is directed toward a spirit of service and charity, following the example of the Holy Family which had at its center Our Lord, Incarnate Priest and King. Consequently, oblates see their lives as a charitable service rendered to the Priesthood of the Lord, in the Church and in our Institute. 

They give their lives as a total oblation to this service, thereby participating, by the travail of divine grace, in the work of the Redemption.

This love of the Lord, King and Sovereign Priest, shows forth firstly in a regular spiritual life, anchored in the frequent reception of the sacraments, daily assistance at holy Mass and by participation in the Divine Office, both in common and in private. Mental prayer, Adoration of the Blessed Sacrament, daily Rosary and spiritual reading are also necessary parts of the spiritual life of each oblate.

Being an oblate involves completely dedicating oneself to the service of the Church. Following closely to the spirit of St. Francis de Sales, the Institute’s primary patron saint, the oblates do their best to bring about the spirit of charity in all the work that they do, regardless of whether that work is of their own choice or assigned by a superior. They are aware that the service requested of them could take them just about anywhere in the world. They will cheerfully go wherever, whenever requested by their superiors, always practicing generosity of spirit.

Spirituality

Oblates possess first and foremost an intense love of Our Lord, King and Sovereign Priest, expressed in a vibrant spiritual life anchored in the frequent reception of the sacraments, daily assistance at Holy Mass, and by participation in the Divine Office. This great emphasis on the liturgy is based primarily on the first of the three patrons of the Institute: St. Benedict.

The patronage of St. Thomas Aquinas helps the oblates to study well the truths of the faith so as to live them out more completely and to teach them to others. The oblates also study to perfect the skills that God has given to them specifically. In this way, intellectual and practical studies are another way in which they offer themselves completely.

St. Francis de Sales ties the whole spirituality of the oblates together. His spirituality is well suited for clerics who strive to live “in the world but not of the world”. The simple, balanced approach of St. Francis de Sales, to love God in all the ordinary aspects of human life, brings the oblate spirituality to completion: to give their whole life as a total oblation in God’s service, which makes them participate in the work of His Redemption.

Practical Life

The role of an oblate is first and foremost to be a man of the Altar, being there to serve Our Lord Jesus Christ at the sacred liturgies of the Church including Mass, Adoration, the Divine Office (Breviary) in a non-priestly way. In addition to participating in these liturgies, they prepare and clean up after the ceremonies.

However, the service of these dedicated souls does not stop there, as there are additional aspects to service. The oblates have as part of their charism the administration and maintenance of the physical church buildings, including the repair, cleaning and the beautification of the buildings which exist for the service of the God and His Church.

Their vocation also includes having a sound formation in the Catechism of the Church. Each of the oblates are formed with basic training in the Latin and French languages as well as specific training in a service in which they may serve the community and the Institute as a whole in their special way. Some of these include, but are not limited to, liturgical music such as chant, organ or violin, teaching catechism classes, church restoration, majordomo, office management, building maintenance and repair, vehicle repair, sacristan, apostolate cook, and community barber.

The oblates work closely with the Canons with whom they are assigned, doing their best to complete the necessary, non-sacramental background work so that the Canons are available to accomplish the important priestly duties of the parish life such as hearing confessions, spiritual directions and caring for the sick and dying.

Indeed, the Institute oblates have many practical skills which are an integral part in helping the community to thrive. They go from the above-mentioned works associated with the liturgical and prayer life of an apostolate all the way down to cultivating their favorite past times. Some enjoy spending community time playing their musical instruments or singing, while others have interests in wood carving, drawing, writing stories and even building computers. All these activities are beneficial to the community as well as to their own rest and relaxation.

A Providential Gift

The oblatehood within the Institute has truly been a special gift from Christ the King to all of us. Our oblates’ continuous display of service and charity, after the example of the Lord and His Blessed Mother, has been instrumental in inspiring many toward leading a more dedicated Catholic life, conversions to the Catholic faith and bringing back those who have fallen away.

Deeply grateful for every single oblate, the priests of the Institute of Christ the King feel a truly fraternal bond with these wonderful men who, together with them, help to spread the reign of Christ the King.

Vocations to the Clerical Oblatehood

Traditional Liturgy

The Traditional Latin Mass

The Institute of Christ the King celebrates the classical Roman Liturgy, the "Latin Mass," in its traditional form according to the liturgical books promulgated in 1962 by Pope Saint John XXIII. During his pontificate, Pope Saint John Paul II exhorted bishops to be generous in allowing its use. It was with his blessing that the Institute began to celebrate the Traditional Mass.

The Extraordinary Form of the Roman Rite

Pope Benedict XVI also desired that the treasure of the traditional Roman liturgy, which was celebrated without change for centuries and centuries, should be preserved for all generations. Following the steps of St. John Paul II, Pope Benedict XVI, with his historic document Summorum Pontificum, restored to priests the freedom to celebrate the "extraordinary form" of the Roman rite.

The Traditional Latin Mass was the exclusive form celebrated during the Second Vatican Council. As a matter of fact, most of the changes that have been introduced by the 1960s liturgical reform took place in the years after the Second Vatican Council. The Council itself never abolished the traditional liturgy, and its famous document about the Liturgy of the Church, Sacrosanctum Concillium, mentions only the possibility of some adaptations; it never called for a change of language, the removal of prayers, nor virtually any of the practices now commonplace in the Novus Ordo Missae, the “New Mass.”

It is, therefore, very desirable that all the faithful should know the traditional liturgy and should be able to understand its significance and its importance for the future of Holy Mother Church.

Attractiveness of the Latin Mass

More and more young people, who have never before experienced the profundity and beauty of the traditional liturgy, are deeply moved by their first encounter with it and are everywhere requesting its wider use. It is very gratifying to see how the apostolates of the Institute, as well as those of other communities where the Traditional Mass is celebrated, are frequented by young families and young people attracted by the force of tradition itself.

It is the Institute's aim to give them and people of all ages the opportunity to know the classical Roman Liturgy because, for so many, they find it strengthens their faith, helps them in their struggle to lead a Christian life in the world of today, and intensifies their attachment to the Church and to the Holy Father.

The founder of the Institute of Christ the King, Monsignor Gilles Wach, STD, frequently underlines that the Holy Sacrifice of the Mass is like a diamond that needs a dignified, beautiful setting to show even more its value and brilliance. For this reason, the Institute strives to surround the Holy Sacrifice with perfectly traditional Catholic teaching and the utmost beauty and solemnity of the rite. Truth, liturgy, and charity should form an ever-greater harmony to render evident the sacramental power and riches of grace present in the Holy Mass.

We try to integrate all of these elements everywhere so that the celebration of the Traditional Liturgy becomes the highlight and the climax of what our priests and faithful are living in their commitment to their Roman Catholic faith.