01 July 2018

Imperial Catholicism & Duties of Citizenship

Sub Tuum.

The notion of citizenship and duty of citizenship is one with which men and women of faith often struggle. We are taught to be faithful citizens of the state, yet we are taught to be faithful to Christ. Both the Church and the State today command and demand supremacy. We are all pulled in two directions. To some extent, it has always been that way. Yet, as people of faith, we are first and foremost citizens of the Church, both in a broad sense and as citizens of the particular jurisdiction to which we belong. Only in that context may we consider any citizenship we may have in a temporal state. Indeed, we are dual citizens, and our loyalty is and must remain first and above all to the Church. As society has secularised, this is becoming more and more challenging. Yet, we must neither be afraid nor worry, but instead go forward in faith, trusting always in the love of God and the intercession of the Blessed Virgin, St. Michael the Archangel, and all the Saints. 

Secular society today, particularly in secular republics and democracies, is unsurprisingly at odds with the traditional Catholic faith. Imperial Catholicism in its modern context refers to traditional Old Roman Catholicism, descended from the ancient Diocese of Utrecht, affiliated with the Holy Roman Empire. In its broader sense, Imperial Catholicism simply is the true and authentic Catholicism of the ages. So, it is no surprise that the church and state are at odds today, for they have been always at odds to one degree or another. There was even conflict between the Church and the various Catholic monarchies, and indeed at times even with the Holy Roman Empire, the temporal wing of the Church. Today, though, there are no longer any truly Catholic states. Italy, Spain, and Ireland have all fallen to secularism, as has France. Those states may be historically Catholic or even have a Catholic majority, but it is essentially Catholic in name only. Secularism reigns at present. 

In other countries, such as the United States of America, there is an infestation of concepts contrary to the faith in general, coupled with a Protestant influence that has worked against Catholicism for centuries. Indeed, the U.S. was founded on principles of Deism and the Enlightenment, both of which stress relativism and the supremacy of man's logic. It is no surprise in the U.S. that not only has the Protestant majority sought constantly to persecute and eliminate Catholics, but the State has always attempted to exert supremacy over the Church. Granted, the U.S. religious freedom laws do thankfully provide a good deal of recognised autonomy to religious organisations. However, when Church Law and State Law come into conflict, the American State asserts its perceived supremacy, sadly ignoring the supremacy of Christ and His Holy Church. The American State considers Catholics to be citizens of the U.S. first and above all, Catholics second. Laws, tilted wholly in the favour of the Protestants and others, have been used as weapons to eradicate Catholics. New laws were passed, such as anti-garb laws, sponsored by such unsavoury organisations such as the Ku Klux Klan, which were aimed at removing any real or perceived Catholic influence. Physical violence has occurred as well throughout the years. It is difficult to view all of that and still take the assertions of religious freedom seriously. Similar conditions exist in various other secular republics as well. 

What, then, is a Catholic to do? It is all too tempting to cave in to the peer pressure and the pressure of the state, hide one's light under the proverbial bushel, and keep one's faith as something only for the home or church, or for clergy to hide the outward symbols of their state in life. Yet, this must never be allowed. Catholicism calls for men and women of courage. The faith demands warriors.

It is easier to cave in, to knuckle under and crawl, sacrificing all that is most sacred and most dear in the hopes of material gain or approval from a government, business, or organisation. Although that is wrong in totality, there is more to it than that. First, it starts small. Once you demonstrate that you will capitulate, you have set a life pattern, both for yourself and others. You will continue to capitulate. They will continue to expect you to comply. Only a dramatic event of self-change will result in anything different, and it will be met with the strictest of opposition to try to prevent you breaking free.

Another issue is that once one person capitulates, it becomes all the more difficult for others to stand firm. The so-called "domino effect" can eventually be set in motion until the faith has been driven underground or eliminated. Peer pressure and the herd-like behaviour so common among humans makes that easier to manipulate by those in positions of power or influence.

The idea of not doing something or not wearing something or not saying something to do with the faith because a secular authority says not to do so is, again, wrong in its totality. But again, it starts small. It is easy to say, "Ok, I will not wear this cross lapel pin, and they will leave me alone." That becomes all the more likely when under duress, i.e., under some form of threat. Like physical torture, such duress today against the Christian people is often just as effective. People capitulate to make the uncomfortable situation stop or to alleviate fear of negative outcome. However, the reality is that it does not change what is in one's heart, and so allowing it to be driven underground will eat a person up inside. It simply is not healthy. And, in reality it will not make the perpetrator of the persecution like you any more. Consider that fact. If a person asks you to cease something pertaining to religion, the most fundamental aspect of identity a human being can have, they do not like you. Conforming will not make them like you.

Therefore, whether in reference to a civil state or a private organisation, remember always that one's loyalty must be first to Christ and His Holy Church. We, the Christian Faithful, are first and foremost citizens of the Church. All else is second. The faith is the rock that provides stability to life and the compass that provides direction.

The legacy of Imperial Catholicism that we in our Patriarchate maintain, and indeed the legacy of the whole of Christ's Church is one of Church above State, as the Holy Faith of Christ mandates. It is the State that must yield to the will of the Church, not the other way around. Submission to earthly authority can be legitimate only insofar as that authority is consistent with the doctrine of the faith. Otherwise it is wholly and completely illegitimate. 

We must resist suppression at all costs. We must refuse to be driven into the shadows. We must refuse to yield to the tyranny that opposes our faith today. 

24 June 2018

Patriarchal Letter on Immigration Issues

Sub Tuum.

On the Vigil of the Nativity of St. John the Baptist

Venerable Brethren, Dearest Sons and Daughters,

On this vigil of the Nativity of St. John the Baptist, as the vigil bonfires burn brightly around the world reminding us that St. John came into the world before Christ to bear witness to the light of Christ, the world attempts to impose yet another veil of darkness. The immigration debate rages especially in Europe and the United States. It is an extremely serious issue, touching on humanitarian matters, charity, economic stability, and national security. Of great sadness, however, is that people are throwing vitriol at each other rather than listening, finding common ground, and solving the matter in a rational manner. Most troubling is that people are squaring off against each other along political party lines rather than seeking to consider first and foremost what the traditional Christian doctrine says about the matter. Indeed, it is no surprise that vitriol is thrown in epic proportions.  

It is also no surprise that this situation has arisen. We speak in this case not so much of the immigration issues themselves, but the nonproductive manner in which humanity is trying to solve them. We are not surprised for the simple fact that modern society has abandoned God, relegating the Almighty to the position of "optional when convenient" such that He is believed to serve humanity rather than the other way around. The seeds for that were sewn first, of course, with the downfall of mankind. In modernity, it can be traced to the ideas of the Enlightenment. In that philosophy, mankind needs only reason. Egalitarianism results, for without God, the source of hierarchy in nature, mankind is no longer subservient. That egalitarianism of individuals spawns a parity of ideas. From then on, man rejects the simple fact that there are absolute truths, for to acknowledge such absolute truths would be to acknowledge a nature hierarchy. Rather than seeking those truths, he seeks only his own preferences, which, naturally, exist simultaneously with those of his fellow man. Since they are not working together as brothers and sisters to find the truth and apply it, they instead seek to promote their own ideas in competition with those of others. The abandonment of Christian hierarchy has led to the sort of relativism seen in the world today that pits man against man in a struggle for philosophical dominance. That is what we see now in the issue of immigration 

On one extreme, we have the open-border proponents and those who wish to have at least relatively easy immigration. Some such persons are very well meaning, but that does not negate the potential harm their suggestions would have and do have when put into practice. That should be of grave concern to the Christian faithful. 

On the other extreme, we have government leaders and their supporters hurling highly troubling, ultra-nationalistic vitriol towards immigrants, failing to respect people from the other side of a border as fellow human beings in the image of God. In brief, that extreme we have the potential for great humanitarian crises. That should likewise be of grave concern to the Christian faithful. 

In the middle, there are those who are trying to find a reasonable solution. Yet, there are also those who remain silent, not wanting, quite understandably, to get involved, lest the anger of the extremes be turned on them. That should also be of grave concern to the Christian faithful. 

The Christian doctrine on immigration is ultimately quite simple. First, nations exist to secure the common good of the people placed in their care. Authority comes from God, though the nations that claim the power of the government comes from the consent of the governed rather than from God can hardly make such a claim of divine authority. Nevertheless, insofar as they have various physical powers, they still possess the responsibility to care for their people. That includes physical security, which includes border security. 

Second, we must be kind as Christian people to the strangers in our midst. That means the utmost care should be taken and must be taken by governments to provide clean, sanitary, healthy and even hospitable conditions for immigrants and asylum seekers entering illegally. That does not mean that such persons should not be subject to possible criminal proceedings and deportment, but it does mean that while they are in the care of the state, they must be properly cared for. To no subset of the population should that apply more than children, the elderly, and the infirmed who are all the most vulnerable. 

That outlines the basic background of Christian doctrine that must underlie a proper immigration policy. On that there can be no dispute without rejecting the Christian faith. It is from this core foundation that people with differing viewpoints can and must begin in order to find a common-ground solution that is effective and rational. Thus far we have seen no such movement on the part of most states. Therefore, we call upon the Christian faithful to pray for a conversion of heart of those who cannot or will not see the ultimate truth of our Lord. From that truth derives the basic principles from which an authentic Christian immigration policy can derive. Anything else whatsoever is either ineffective on one hand or against humanity on the other. 

In peace,
+Rutherford Card. V.R.P. I


04 May 2018

Patriarchal Allocution on Easter 2018


Sub Tuum.

RVTHERFORDVS CARD. V.R.P. I

Patriarchal Allocution on the Sunday of the Resurrection of OLJC

1 April A.D. 2018

DALLA Casa Fiorentina a tutti i cristifideli nel mondo, ed alla Corte di S. Maria di Walsingham, grazia e pace, e la mia Benedizione Apostolica in questa occasione gioiosa, la Domenica della Resurrezione del Nostro Signore, anno Domini 2018. Christus resurgens! Christus resurgens est! Lo festiggiamo di buon cuore perche’ oggi celebriamo la vittoria di Cristo sul sepolcro. Celebriamo la gloriosa resurrezione di nostro Signore Jesu Christo. Il Sanctum Triduum comincia con l’istituzione della santa messa e continua con un gran tradimento. Veramente e’ un tempo di morte, ma finisce come tempo della vita. Comincia nelle tenebre, ma termina nella luce. Carissimi, per vivere, dobbiamo morire al mondo e vivere solo in Cristo. Cristo fu l’agnello perfetto per pagare il grandissimo debito del mondo. Ma, vi dico ancora quest’anno che non possiamo credere solamente, senza opera, senza sofferenza. Cristo ci ha detto che dobbiamo prendere la nostra croce e seguirlo, e quindi, per essere cristiano, e’ necessario appenderci alla croce come Cristo. In medio della festivita’, pensate di queste cose.

Il mondo d’oggi si allontana da Cristo e sceglie le tenebre. Si’, e’ vero che il mondo sempre e’ contro Cristo e contro la Santa Chiesa, ma in questo periodo, esiste una gran sforza contro Jesu Christo. Il popolo d’oggi non udite e non crede le parole di Nostro Signore, e dunque c’e’ un cancro di secolarismo. Noi, i cristifideli, continuiamo combattere contro le tenebre, e portiamo la luce di Cristo, e la sua unica chiesa, l’unica, santa, cattolica, ed apostolica Chiesa di Cristo. In Cristo abbiamo la speranza della vita aeterna per tutti chi credono veramente in Lui.

Nella Santa Chiesa d’oggi, c’e’ una gran crisi. Noi abbiamo il dovere sostenere la dottrina verissima. In nostro Patriarcato, continuiamo le tradizioni della vera Santa Chiesa e l’eredita’ del Sacro Romano Impero, l’ala temporale della Chiesa. Non possiamo fermare nostro lavoro molto importante – non mai. Voi, i membri della curia e della casa patriarcale, ed il clero del patriarcato, voi avete una responsibilita’ tremenda. Siete soldati della Santa Chiesa aeterna, soldati in una grandissima guerra.

Anche sono contento dire che il nostro Patriarcato continua crescere, come un vigneto del Signore. Siamo tutti lavoratori in quello vigneto. In questo tempo Pascale in cui accogiliamo i nuovi cristifideli alla Santa Chiesa, e’ anche un tempo di rinuovare il nostro ministero di servicio a Dio, alla Chiesa di Cristo, ed all’umanita’. Festiggiamo, ma pensiamo. Non siamo niente senza Cristo. Tutto che facciamo comincia all’altare di Dio e proviene dalla Santa Messa. In verita’, il nostro ministero e’ un ministero sacrificiale, come un servo, seguiendo l’esempio di Cristo dato agli Apostoli prima della sua Passione.

Allora, preparatevi ricevere la benedizione di Dio.

Et benedictio Dei omnipotentis, Patris +, et Filii+, et Spiritus + Sancti, descendat super vos et maneat semper. R. Amen.

ENGLISH TRANSLATION:

FROM the Florentine Household to all the faithful in Christ through the world, and to the Court of St. Mary of Walsingham, grace and peace, and my Apostolic Blessing on this joyous occasion, on the Sunday of the Resurrection of Our Lord, 2018. Christ is risen! Christ is risen indeed! We celebrate it with a good heart because today we celebrate the victory of Christ over the sepulchre. We celebrate the glorious resurrection of our Lord Jesus Christ. The Sanctum Triduum begins with the establishment of the Holy Mass and continues with a great betrayal. It truly is a time of death, but one that ends as a time of life. It begins in darkness, but ends in the light. Carissimi, to live, we must die in the world and live only in Christ. Christ was the perfect lamb to pay for the world's great debt. But, I tell you again this year that we cannot merely believe, without good work, without suffering. Christ told us that we must take up our own cross and follow Him, and therefore, to be a Christian, we must hang on the cross just as Christ. In the middle of this time of celebration, think of these things.

The world of today have moved away from Christ and chosen darkness. Yes, it is true that the world always is against Christ and against the Holy Church, but in this period, there is a great force against Jesus Christ. The people of today do not hear and do not believe the words of our Lord, and so there is a cancer of secularism. We, the faithful in Christ continue to fight against the darkness and bring the light of Christ and His only church, the Only, Holy, Catholic, and Apostolic Church of Christ. In Christ we have the hope of eternal life for all who truly believe in Him.

In the holy Church of today, there is a great crisis. We have a duty to support the true doctrine. In Our Patriarchate, we continue the traditions of the true Holy Church and the legacy of the Holy Roman Empire, the temporal wing of the Church. We cannot cease our very important work – not ever. You, the members of the Curia and the Patriarchal Household, and the clergy of the Patriarchate, you have a tremendous responsibility. You are soldiers of the holy and eternal Church, soldiers in a great war.

I am also glad to say that our patriarchate continues to grow as a vineyard of the Lord. We are all workers in that vineyard. In this Paschal time in which we welcome new Christian to the Holy Church, it is also a time to renew our ministry of service to God, to the Church of Christ, and to humanity. We rejoice, but we also ponder. We are nothing without Christ. All we do begins at the altar of God and flows from Holy Mass. Truly, our ministry is a sacrificial ministry, as a servant, following the example of Christ given to the Apostles before His Passion.

Now, therefore, prepare yourselves to receive God's blessing.

Et benedictio Dei omnipotentis, Patris, et Filii, et Spiritus + Sancti, descendat super + + vos et maneat semper. R. Amen.

20 May 2017

Across the Centuries

Sub Tuum.

Some of us know the feeling depicted in this impressive and well-portrayed scene in The Gathering Storm, a movie about Churchill. We feel our ancestors looking at us from across the centuries, saying, "This is what we have done. What will you do? We stood firm, immovable, never yielding in tame submission. Will you? We never die, for you are our voice in the realm of the living."

For context of this video clip, Churchill reflects on his ancestor, John Churchill, 1st Duke of Marlborough, commander of the British forces in the War of Spanish Succession, at the Battle of Blenheim, 1704, a decisive victory of the Grand Alliance over the French under Louis XIV.



26 January 2017

All We Need is One Million Dollars...

Sub Tuum. 

Consider the following statement: "What a great idea we have! All we need to make it a reality is one million dollars! Well, we don't have that money, and I don't know how to get it, so we can't put our goals into action." Maybe on the surface it sounds like a statement of reality, but it is, in reality, a statement of lethargy! Of course most things take money; even the work of the Church. However, things also start somewhere. If a goal put into action will take one million dollars (or some specific amount) to do fully, that money is not going to fall off a tree or out of the sky. Even with limited resources, ideas can be put into action. Donors are far more likely to donate to a project about which its members are passionate than one that is merely an untried idea on paper by people who are sitting around passively for someone to give them cash. If you won't get to work doing something you care about simply because there are limited resources, why should anyone believe that you will do something when there are more resources and be a faithful steward of those resources?  Remember the parable of the five talents: "His lord said unto him, Well done, good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord." (Matthew 25.23)  If you want to put worthy goals into action with vast resources, demonstrate your dedication when there are limited resources. You will be surprised at how much you can accomplish with limited funds, limited numbers of people, and limited facilities. There really and truly is no excuse whatsoever for not getting moving. Don't wait for things to be perfect - or at least what you think is perfect. We are called by God to action here and now! Step forward in faith, good and faithful servant.

15 January 2017

The Temporal Duties of the Church

Sub Tuum.

Absalon, Archbishop of Lund
A warrior bishop and statesman.
That there are segments of the Church hierarchy devoted to the temporal authority of the Church Militant here on earth is nothing new* and indeed is an essential element of the very fact that the Church, while not of this world, is nevertheless in this world. To shun that aspect of the Church in favor of spiritual piety only is to deny the fundamental nature of Christ's Church on earth. As Christ on earth had a dual nature - wholly God and wholly man - so, too does His Holy Church have the same dual nature. There is spiritual authority, and there is temporal authority. The latter flows from the the former. Both carry out the essential function of our Lord on earth. Even in today's world, where secular governments have experienced significant change in their form from earlier times in history, this dual nature of the Church is as relevant as ever, if not more so. If we claim it is irrelevant because at present we no longer rule territory (or much territory), we are guilty of ceding the legacy of the Church of establishing Christ among all men to the governments that are merely of this world. That which one has as a right given by God can not be taken away, but can only be given away. We must not and will not give away that which is our sacred right and our sacred duty to maintain. There is much to be done outside of the parish walls. It is by those to whom the legacy of the temporal authority of the Church has fallen that must provide the leadership for such work out in the world, even if that leadership is only provided by example. We can always hope for better times, but then no time in history is ever perfect. We live in this time period. We do not live in the past or in the future. We draw strength and guidance from the past. If we want a brighter future, then we must make it ourselves with the help of God. That is the duty of the temporal defenders of the faith. It always has been and always will be. Deus vult.

+Rutherford, Cardinal Count of Sainte Animie

* "One need not assume that on joining the church hierarchy young noblemen lost any of their military ambition or their taste for the knightly life. These were merely now channelled into the service of a church only too happy to make use of such qualities. Not surprisingly, these churchmen tended to show less concern for piety. Rising perhaps to become bishops and archbishops of the Empire, these noblemen more often administered the power than the sacraments of the church. In contrast to the communal living practiced by their brothers in the monasteries, many enjoyed themselves in their favourite estates or town houses. It is said that by the thirteenth century only lavish feasts and special delicacies could interest noble-born members of the Cologne church chapters in attending religious observances. Indications are, however, that for many men of the church active participation in military conflicts required considerably less incentive. A church hierarchy dominated by the offspring of the rural aristocracy, frequently practicing the quarrelsome lifestyle of their feudal relatives, undoubtedly succeeded in earning the mistrust of the urban bourgeoisie. Even an archbishop of Cologne was bound to be viewed not simply as a man of the church, but also a representative of a class whose values and interests frequently clashed with those of the new urban elite."
From "The Battle of Worringen, 1288: The History and Mythology of a notable Event" Thesis at the University of Alberta by Jan Mähler

10 January 2017

Married Clergy, Priests, and Bishops

Sub Tuum.

As if there are not enough real problems in the world today - as in any era - that should unite Christians together in commonality of purpose, Christians sadly find reasons to nitpick and poke at each other. Such scenarios are frequently used as justification for lack of charity and refusal to collaborate for the common good. One thing about the Patriarchate of St. Stephen of which I have always been proud is that, under the guiding principle of cooperation without compromise, we have always worked with other jurisdictions for the preservation of the Christian faith and for the good of humanity. We seek to find common ground to work together rather than focusing on differences to justify lack of Christian brotherhood. 

Cardinal René de Birague, Chancellor of France
whose wife, Valentine Balbiani, was the inspiration
for the sculpture "The Cardinal's Wife."
One issue that causes infighting and separation is, ironically something that is inherently about union, and that is marriage of clergy, priests, and bishops within Catholic jurisdictions. Although this might be something thought to be limited to traditionalist circles, it is not. There are plenty in the Novus Ordo that simply cannot comprehend the notion of a married Catholic clergyman. That is even more baffling considering that there are quite a number of married Catholic priests within the Roman Communion, not to mention the even larger number of married Catholic deacons. And remember that Catholic deacons are ordained clerics in major Holy Orders, not "laymen at the altar," as so many Catholics today erroneously believe. So why all the commotion?

Now it is time for a bit of history. The discipline of celibacy (which refers to being unmarried) in the Christian Church only dates back to the eleventh century as mandatory (with some exceptions). It was primarily a means to prevent legitimate heirs to clerics so that lands and titles belonging to (or desired by) the Church could not be inherited - at least not without permission of the Church. Of course, both celibacy and marriage were legitimate and accepted options for clergy before that. (For there are some eunuchs, which were so born from their mother's womb: and there are some eunuchs, which were made eunuchs of men: and there be eunuchs, which have made themselves eunuchs for the kingdom of heaven's sake. He that is able to receive it, let him receive it. - Matthew 9.12)  Eastern clergy continued to be able to be drawn from among married men. There is indeed quite a long list of married clerics, married priests, and yes, even Bishops - including the first Pope, Blessed Peter the Apostle. Saint Paul in his first Epistle to Timothy refers to the Bishop as being the husband of one wife. (A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behaviour, given to hospitality, apt to teach. - I Timothy 3.2)  Plenty of other Scriptural evidence exists for both married and celibate clergy. And, one should guard against the quite Protestant approach of prooftexting. The overarching point is that whether a specific clergyman can marry or be married is a matter of canonical discipline and, within the bounds of that discipline, a matter of personal choice of conscience. Good married men of faith have served as clerics over the past two thousand years of the Christian Church. 

Mgr. Salamão Barbarosa Ferraz
Roman Catholic Bishop who was
married with children.
Perhaps I am biased in this matter since I myself am married. For me, the Countess makes my ministry, not to mention my life in general, more effective, more enjoyable, and more meaningful. And, my marriage is in accordance with the particular canons of the Patriarchate, with special dispensations from any irregularity granted by proper authority. The same applies to all married clergy of the Patriarchate - and at the time of this writing, all priests and seminarians happen to be married. Under present law, we cannot remarry after ordination to the Sub-Diaconate.

Then again, I am not the only married Cardinal in history. Cardinal René de Birague, Chancellor of France (though born in Italy), was married to Valentina Balbiani, who was "immortalized in art" in a sculpture known as "The Cardinal's Wife" by Germain Pilon. Cardinal Birague, to be fair, did not take Holy Orders until after his wife died, but such were the specific rules that applied to him at the time. Even when not permitted to contract sacramental marriage, plenty of churchmen from at least the latter portion of the Middle Ages through the Renaissance and even into the modern period have had mistresses who were effectively common-law wives. Indeed, for quite a long period of the Church's history, it seems high-ranking Church officials were practically expected to have a mistress, or even several mistresses, just like their secular counterparts. Pope Julius II had a mistress (common-law wife) by whom he had a daughter that bore the surname of his own noble family, Felicia della Rovere. She was a prominent Italian noblewoman of the day and wielded great influence. The children of Pope Alexander VI are well known and include Cesare Borgia and Lucrezia Borgia. Alexander's mistress was given a funeral equivalent of that of a queen by Pope Leo X, effectively recognizing her status. Pope Paul III's son was given the title of Duke of Parma and started the great line of dukes of the House of Farnese. Cardinal David Beaton (de Bethune), Archbishop of Saint Andrews in Scotland, had a mistress and is even an ancestor of Queen Elizabeth II. The list goes on and on. At least those who were able to marry their lady consorts sacramentally have been able to "make an honest women of them." The issue of inheritance of land and titles simply does not apply under the circumstances of the world in which we live today.

And then there was Mgr. Salamão Barbarosa Ferraz, Auxiliary Bishop of Rio de Janiero. He was consecrated in the Duarte-Costa line of Apostolic Succession. (Mgr. Duarte-Costa had a persisting conflict with Rome over the alleged support of Pius XII for Hitler during World War II, an accusation that we now know was false, but which one could be forgiven for thinking that at the time). Mgr. Ferraz was married with several children. He was received (without further ordination, even sub-conditione) into the Roman Communion by Pope John XXIII, while still married with children. At the invitation of Pope Paul VI, he participated in a committee of the Second Vatican Council, again while his wife was still very much alive and while still very much married with children. It is clearly canonically possible, even if rare. But rare does not mean wrong, and rare does not mean bad or inferior.

More modernly, there are two Ordinaries of the Anglican Ordinariate, founded by Pope Benedict XVI, who were former Episcopalian bishops. They were ordained de novo as Roman priests and then given ordinary authority. They were/are (one has retired) effectively bishops, even though not ordained as such - and there was even talk that one or both could be made a Cardinal. One frequently heard "Monsignor and Mrs." in reference to them and their wives. There would have been nothing stopping Benedict XVI from ordaining the two Ordinaries in question as Bishops. It is my opinion that the political and social construct within the present Roman Communion simply did not allow it, though I will not presume to state what was in the heart and mind of the Holy Father. 

Indeed, plenty of Ordinariate clergy are married and are just as effective than their unmarried counterparts. However, it seems the days of married clergy as the norm within the Ordinariate are numbered, as there has already been much criticism of their presence. Quite sad, really. The accomplishments of one that comes to mind include building a most impressive parish and Catholic school that serves as a shining example of Catholic education and tradition amidst the modern darkness. 

Certainly the norm in the Church is for celibate (unmarried) clergy. Yet, there have been plenty of married clergy, priests, and bishops who have served faithfully. There have been even more clerics who have had common-law wives, often producing children that were recognized and which became highly placed in society, benefiting the Holy Church and leaving their mark on history. Being in the minority does not mean one is inferior or an abberration. It is time that we bury this ridiculous and divisive argument and not let it be yet another rationale for brother fighting brother.