Category Archives: Blessed Virgin Mary

Missus Est

It is the custom at Silverstream, as it is in many Benedictine monasteries, to gather in Chapter on the Ember Wednesday of Advent to hear the solemn proclamation of the Gospel of the Annunciation, the Missus Est, so called from the first words of the text: Missus est angelus Gabriel, “The Angel Gabriel was sent from God”. Following the Gospel, the abbot (or prior) delivers a sermon Super Missus Est, on the Gospel of the Annunciation. Here then is the sermon preached in Chapter at Silverstream Priory on Ember Wednesday, December 14, 2016.

In images of the Annunciation, Our Lady is often depicted seated and leaning forward in readiness for the advent of the Word. The Angel finds the Virgin in silence, absorbed by her meditation of the prophecy of Isaias:

Therefore the Lord himself shall give you a sign. Behold a virgin shall conceive, and bear a son, and his name shall be called Emmanuel. (Isaias 7:14)

The Heart of the Virgin has already been opened by her hearing of the Word. Our Lady holds the book of the Scriptures open in her lap, as one would hold a child; she holds the sacred book of the Scriptures in the very place where nine months later she will hold the sacred flesh of the  Word.

Already, the Virgin is radiant with the reflected splendour of the Word. Her womb becomes the bridal–chamber in which the Divinity of the Bridegroom espouses a bridal Humanity.

He hath set his tabernacle in the sun: and he, as a bridegroom coming out of his bride chamber, hath rejoiced as a giant to run the way (Psalm 18:6)

The Virgin is the spotless temple made ready for the great entrance of the Eternal High Priest.

And presently the Lord, whom you seek, and the angel of the testament, whom you desire, shall come to his temple. Behold he cometh, saith the Lord of hosts. (Malachi 3:1)

The womb of the Virgin becomes the sanctuary of the Sacrifice of the New Covenant. There is the Altar, there the Victim, there the Priest.

Wherefore when he cometh into the world, he saith: sacrifice and oblation thou wouldest not: but a body thou hast fitted to me: holocausts for sin did not please thee. Then said I: Behold I come: in the head of the book it is written of me: that I should do thy will, O God. In saying before, sacrifices, and oblations, and holocausts for sin thou wouldest not, neither are they pleasing to thee, which are offered according to the law. Then said I: Behold, I come to do thy will, O God. (Hebrews 10:5–9)

The Victim–Priest descends from the Father to begin the liturgy of His Sacrifice in the sanctuary of the Virgin’s womb and, in the same moment, begins the ascent of His return to the Father. He is clothed in white and in crimson, the priestly vesture of our flesh and blood, for how else could He represent us and plead our cause before the Father?

All that we see in Our Lady today is the pattern of what God waits to do in each of us. Our fathers used to say, Maria Regula Monachorum, that is, if you want to know what a monk is, look at Mary. Our Lady is the pattern and form of monastic life. The Marian character of monastic life finds expression in chapters V, VI, and VII of the Holy Rule: obedience, silence, and humility. From the first words of the Holy Rule—Ausculta, fili, Hearken, O my son—to the last—Deo protegente, pervenies, “Under God’s protection, thou shalt arrive”—Saint Benedict guides us into the grace and mystery of Mary: from the Annunciation (Prologue) to the Cross (Chapter VII) and Resurrection (Chapters VIII–XX), and from the Cross and Resurrection to the  Assumption (Chapter LXXII). Just as Dr Peter Kwasniewski showed us the spirit of the liturgy in the words and actions of Our Lady, so too can we find the spirit of the Holy Rule in the words and actions of Our Lady. There is a sense in which Mary (i.e. the mystery of the Church and the economy of the sacraments) is the measure of our participation in the life of Christ. All those things in which Mary is found—quæ Deo placent, the things that are pleasing to God (Baruch 4:4)—belong to the Church; and all those things in which the Church is found belong to Mary.

Whatsoever things are true, whatsoever modest, whatsoever just, whatsoever holy, whatsoever lovely, whatsoever of good fame, if there be any virtue, if any praise of discipline, think on these things. (Philippians 4:8)

Be, then, like an empty, yearning space made ready for the advent of God. Be silent. Expect the advent of God. Receive the Word that strikes your ears. Hold fast to the Word that, in choir and in lectio divina, comes out of your mouth. Say with Our Lady, “I found him whom my soul loveth: I held him: and I will not let him go” (Canticle 3:4).

Receive the Word that rests upon your tongue and descends—the Flesh of God!—into your flesh. Enclose the hidden God within the temple of your heart. Let the light of the Word dispel your inner darkness. Let the sweetness of the Word be in you the antidote to every trace of bitterness. Let the love of the Word disarm in you every resistance to the triumph of grace. Let the radiant countenance of the Word exorcise all your fears. Let the love of the Word embrace you and hold you fast: “His left hand is under my head, and his right hand shall embrace me” (Canticle 2:6).

And, then, let the Word who descends into you rise from you in His movement of return to the Father: “I ascend to my Father and to your Father, to my God and your God” (John 20:17). He is the Priest; offer Him your heart as His altar. He is the Victim; make Him your one offering and, in offering Him who unites Himself to you, offer yourself by uniting yourself to Him. Know that the Word who descends into your heart, and who rises from your heart to the Father, will return one day to take you to Himself that you may be where He is, where Our Lady is—the Queen arrayed in gold (Psalm 44:10)— and where He would have you be.

Father, I will that where I am, they also whom thou hast given me may be with me; that they may see my glory which thou hast given me, because thou hast loved me before the creation of the world. (John 17:24)

Today’s grace—the particular grace of the Missus Est—is one of a new beginning. Today is the day of Advent in which everything starts afresh. A new beginning in the world—through Mary. A new beginning in the Church—through Mary. A new beginning in you and in me—through Mary. And in this beginning lies hidden, like the grain of wheat buried in the earth (John 12:24), the promise and the secret of our end, for “no word shall be impossible with God” (Luke 1:37).

The Maternal Heart of Mary


Silverstream Priory is privileged to possess a painting of the Maternal Heart of Mary commissioned by the Servant of God, Mother Mary Potter for the Monte Calvario Hospital in Rome. A combination of providential circumstances led to the painting being given to Silverstream Priory in memory of the mother of a dear friend who, turning to Christ and to His Church on her deathbed, received the Sacraments and died in the care of the Maternal Heart of Mary.


The Gospel of the Ember Friday in Advent (Luke 1:37–47) evokes the mystery of the Maternal Heart of Mary: “And whence is this to me, that the mother of my Lord should come to me?” (Luke 1:43) How many souls remember Pope Benedict XVI’s momentous consecration of priests to the Immaculate Heart of Mary on 12 May 2010? In his prayer, Pope Benedict chose to use the expression “Maternal Heart of Mary”. What is the meaning of this expression, and how did it come into use in the Church?

Immaculate Mother,
in this place of grace,
called together by the love of your Son Jesus
the Eternal High Priest, we,
sons in the Son and his priests,
consecrate ourselves to your maternal Heart,
in order to carry out faithfully the Father’s Will.

The Maternal Heart of Mary
When, seven years ago, I read Pope Benedict XVI’s text, I was surprised and moved to discover that, in referring to the Heart of the Blessed Virgin Mary, His Holiness chose, from among any number of expressions possible, that of the Maternal Heart. It was a remarkable English woman, the Venerable Mother Mary Potter (1847-1913), who, with energy and perseverance, devoted herself to promoting the title of the “Maternal Heart.”

Mother Potter’s Marian Mission
At the end of 1874, Mother Potter received the inner certitude that she and the religious Congregation she was to institute (The Little Company of Mary) were called to foster devotion to the Maternal Heart of Mary. “We are chosen,” wrote Mother Potter,

. . . to promulgate in God’s Church an increase of devotion to the Maternal Heart of Mary. We must increase our love for Our Lady and her sweet Maternal Heart, which makes us desire to propagate that devotion and to lead as many of God’s vast family as we can to love and honour that Heart.

For Mother Potter, the Maternal Heart of Mary was a way of life:

Love that Heart, consecrate yourself to it, and make it your constant endeavour to be actuated by all the holy desires, wishes, and prayers that emanated from it. Let your sufferings, your actions, your words, your whole being renew again, on this earth, the life of Mary. To do this you must study Mary; to study her you must enter her Heart and observe its workings.

Desirous of giving an iconographic expression to the Maternal Heart, Mother Potter directed that an existing statue of the Mother of God should be artistically adapted to this end by adding to it the image of a heart surmounted by the lily of Our Lady’s immaculate purity, and pierced by the sword of her sorrowful compassion on Mount Calvary.

Mary+Potter.pngA Title Contested and Vindicated
The suitability of the title was the subject of some controversy, the principal objection being that it was novel, and that the Church had not recognized the Maternal Heart by authorizing its cultus in the liturgy. Opening her first house in Rome on 20 May 1884, Mother Potter succeeded in obtaining the blessing of Pope Leo XIII on its designation as the “Convent of the Maternal Heart of Mary.” In 1908, after building the heart-shaped chapel of Calvary Hospital (near the Church of Santo Stefano Rotondo) in Rome, Mother Potter was told by the Papal Master of Ceremonies, Msgr Carlo Respighi that it could not be dedicated under the title of the “Maternal Heart of Mary,” because no such title was in liturgical use. Mother Potter held her ground, and Msgr Respighi was obliged to seek the counsel of the Cardinal Vicar. Shortly thereafter, word reached Mother Potter that Pope Pius X had not only approved of the title “Maternal Heart,” but had further directed that a commemoration of the Maternal Heart should be made at every Mass during the octave of the new chapel’s dedication. It is said that Pope Saint Pius X remarked that the origin of the title Maternal Heart of Mary was to be sought in the words of Our Lord from the Cross on Calvary:

When Jesus therefore had seen his mother and the disciple standing whom he loved, he saith to his mother: Woman, behold thy son. After that, he saith to the disciple: Behold thy mother. And from that hour, the disciple took her to his own. (John 19:26–27)

Consecration of the Church to the Maternal Heart of Mary
In July 1876, in obedience to Father Edward Selley, a convert from the Church of England, Mother Potter sought in fervent prayer an answer to her desire for a confirmation of her total consecration to the Maternal Heart of Mary. After making the Way of the Cross, and asking at each station for an answer to her prayer, Mother Potter received what, to my mind, must be taken as an inner locution on the part of Our Lady:

My child, God, Almighty though He be, after the possession of Himself, cannot give me anything more desirable, more precious, or dearer than souls. This Jesus knew; and at His death, wishing to leave me a measure of His Love, confided the Church in the person of Saint John to my Maternal protection.

Come, then, to me! I am your Mother! An earthly mother can forget her child and lack in pity for it, but your Heavenly Mother will protect you in your day of sorrow. Come, then, to me, and bring to me the Church, which I have borne in my womb from the very time that I bore its Author, Jesus. May the holy vicar of My Son proclaim from his cross that I am the Mother of this Church. May he unite himself with his Master in saying to the nations of the earth, ‘Behold your Mother,’ and consecrate the Church confided to him, to my Maternal Heart, and I will show myself a Mother.

PIC Archb Tobias Kirby.JPG.jpegArchbishop Kirby Enlisted in the Cause
A letter of Mother Potter, dated 17 September 1891 relates that she entrusted her spiritual director, Archbishop Tobias Kirby (1804-1895), Rector of the Irish College, with a letter to Pope Leo XIII in which she asked the Holy Father to consecrate the Church to the Maternal Heart of Mary. Five days later — was it by coincidence? — Pope Leo XIII addressed the following words to the universal Church in his Encyclical Letter Octobri Mense:

Mary is this glorious intermediary; she is the mighty Mother of the Almighty; but-what is still sweeter – she is gentle, extreme in tenderness, of a limitless loving-kindness. As such God gave her to us. Having chosen her for the Mother of His only begotten Son, He implanted in her a maternal heart that breathes nothing but pardon and love. Such Christ desired she should be, for He consented to be subject to Mary and to obey her as a son a mother. Such He proclaimed her from the cross when he entrusted to her care and love the whole of the race of man in the person of His disciple John. Such, finally, she proves herself by her courage in gathering in the heritage of the enormous labours of her Son, and in accepting the charge of her maternal duties towards us all.

The design of this most dear mercy, realised by God in Mary and confirmed by the testament of Christ, was comprehended at the beginning, and accepted with the utmost joy by the Holy Apostles and the earliest believers. It was the counsel and teaching of the venerable Fathers of the Church. All the nations of the Christian age received it with one mind; and even when literature and tradition are silent there is a voice that breaks from every Christian breast and speaks with all eloquence. No other reason is needed that that of a Divine faith which, by a powerful and most pleasant impulse, persuades us towards Mary.

Audience With Leo XIII
On 5 July 1896, shortly before leaving Rome to visit her houses in England, Mother Potter was granted an audience with Pope Leo XIII. The Pope spoke to her of the Church’s troubles, asking for Mother Potter’s prayers and those of her daughters. Then, addressing Mother Potter, the Holy Father asked her if she thought the Church would rise triumphant over her persecutors and emerge from the problems which beset her. Mother Potter answered at once: “Yes, if the Church were consecrated to the Maternal Heart of Mary, she would show herself a Mother.” The Holy Father was silent. The Sister translating into Italian for Mother Potter led the Holy Father to believe that she was asking for a liturgical feast in honour of the Maternal Heart. Pope Leo XIII then directed her to make a written petition to this effect and to address it to the Sacred Congregation of Rites. This, of course, was not Mother Potter’s primary desire. Her intention was to ask the Holy Father to consecrate the Church to the Maternal Heart of Mary. Nonethless, she was obedient to the Holy Father’s directive, and wrote her request to the Sacred Congregation of Rites. She never received a reply. In fact, she later learned, that the matter was never even discussed!

A Determined Woman
Towards the end of her life, Mother Potter intensified her campaign to obtain the consecration of the Church to the Maternal Heart of Mary. Among her supporters were Cardinal Merry del Val and the Abbots of Saint Paul’s Outside-the-Walls and of Grottaferrata. Mother Potter went so far as to commission a painting of Pope Pius X offering the Church to the Maternal Heart of Mary.

Pope Benedict XVI
The Venerable Mother Mary Potter died in 1913, firm in her conviction that God willed the consecration of the Church to the Maternal Heart of Mary by the Supreme Pontiff. Has her desire been fulfilled? One might pass in review the consecrations to the Immaculate Heart of Mary made by Pope Pius XII, the proclamation of the Virgin Mary as Mother of the Church by Pope Paul VI at the close of the Second Vatican Council, and the many Marian consecrations made by Pope John Paul II. All of this not withstanding, it seems to me that Pope Benedict XVI’s consecration at Fatima of all the priests of the Church to the Maternal Heart of Mary, very happily fulfills and crowns Mother Potter’s mission and desire. In consecrating all priests to the Maternal Heart of Mary, Pope Benedict XVI has, in effect, consecrated the entire Church to her Maternal Heart, for wherever and whenever a priest belongs to Mary by virtue of an act of consecration, multitudes of souls around him are drawn to her Maternal Heart.

The Liturgy Through the Heart of Mary

Here at Silverstream, for the Ember Wednesday of Advent, we are reading in the refectory Dr Peter Kwasniewski’s magnificent conference on the spirit of the liturgy in the words and actions of Our Lady. I recommend the conference to all readers of Vultus Christi and, in particular, to our Oblates. The full text is found here.

I Will Betake Myself to Thy House

The Holy House of Loreto
Falling between the feasts of the Immaculate Conception and Our Lady of Guadalupe, is the feast of The Holy House of Loreto. Here, then, is Caravaggio’s Madonna of Loreto, an extraordinarily moving painting. Caravaggio painted it in 1604, when he was thirty-three years old.

Loreto in My Life
I have visited Loreto twice in my life; once in 1975, and again in 2005. I have experienced the grace and mystery of the Holy House miraculously transported by angels to the place prepared for it by God. One of the most striking things about Loreto is the number of saints who have gone there in humble pilgrimage — Saint Benedict Joseph Labre, Saint Thérèse of Lisieux, and Saint Maximilian Kolbe come to mind — desiring to adore the mystery of the Word Incarnate and to linger in the sweet presence of His Virgin Mother.

On 4 January 2007, I was en route to Rome.  My friend, Sister Barbara Matazzaro, A.S.C.J. was on the same flight. There was a layover in Dublin.  Crossing the road, Sister Barbara and I sought out the little church near the Dublin Airport and I offered Holy Mass there.  I remember being struck by the presence of a beautiful statue of the Madonna of Loreto, patroness of the airways.  It was on that occasion that, standing at the foot of the altar, I sensed in my heart a summons to do something for Ireland.  I made it one of the intentions of that Mass, never dreaming that three years later I would find myself once again in Ireland, not as a passing pilgrim, but as one who had come to stay. Our Lady of Loreto cannot have been foreign to this unfolding of events. And now, nine years later the A.S.C.J. Sisters (Apostles of the Sacred Heart of Jesus) are themselves established in Ireland, in the Diocese of Waterford–Lismore.

Listening to the Liturgy
Here are the texts of the Proper Mass of The Holy House of Loreto, one of those lovely Masses celebrated by special grant in certain places.

This is a fearsome place:
it is the house of God, the gate of heaven;
it shall be named the palace of God (Gen 28:17).
V. O Lord of hosts, how I love thy dwelling-place!
For the courts of the Lord’s house, my soul faints with longing (Ps 83:2-3).


O God, who in thy mercy didst sanctify the Blessed Virgin Mary’s house
by the mystery of the Word made flesh,
and didst miraculously place it in the heart of thy Church,
grant that we may shun the abodes of sinners
and become worthy to dwell in thy own holy house.
Through the same Jesus Christ, thy Son, our Lord
who is God living and reigning with thee,
in the unity of the Holy Ghost,
forever and ever.

One request I have ever made of the Lord,
let me claim it still,
to dwell in the Lord’s house my whole life long.
V. Gazing at the beauty of the Lord,
haunting his sanctuary (Ps 26:4).

Alleluia, alleluia.
How blessed, Lord, are those who dwell in thy house!
They will be ever praising thee (Ps 83:5).

I will betake myself to thy house,
and bow down before thy sanctuary,
and praise thy name (Ps 5:8).

Lord, we pray thee, graciously accept the gifts we offer
in this holy house;
and grant that, with the merits of the Blessed Virgin pleading for us,
these same gifts may prove a help to our salvation.
Through Christ our Lord.

Blessed is he who hears my voice,
who watches daily before my gates,
and waits at the threshold of my doors.
He who shall find me, shall find life,
and draw from the Lord salvation (Prov 8:34-35).

We beseech thee, Lord our God,
that the sacred rites thou hast bestowed upon us
to safeguard this new life of ours may,
through the intercession of Blessed Mary, the ever-virgin,
bring us healing now and in time to come.
Through Christ our Lord.

Loreto: A Place and a Grace

Pope Benedict XVI preached at Loreto on 4 October 2012. On this feast of the Holy House of the Incarnation, Pope Benedict’s words invite us to make a spiritual Advent pilgrimage to Loreto. The grace of Loreto is not far away:

It is not above thy reach, it is not beyond thy compass . . . . It is not a secret laid up in heaven, that thou must needs find someone to scale heaven and bring it down to thee before thou canst hear what it is, and obey it. It is not an art, practised far overseas, that thou must wait for some one to go voyaging and bring it back to thee before thou canst learn to live by it. No, this message of mine is close to thy side; it rises to thy lips, it is printed on thy memory (Deuteronomy 30:11–14)

Homily of Pope Benedict XVI
4 October 2012

Attend the School of Mary
It is precisely here at Loreto that we have the opportunity to attend the school of Mary who was called “blessed” because she “believed” (Lk 1:45). This Shrine, built around her earthly home, preserves the memory of the moment when the angel of Lord came to Mary with the great announcement of the Incarnation, and she gave her reply. This humble home is a physical, tangible witness to the greatest event in our history, the Incarnation; the Word became flesh and Mary, the handmaid of the Lord, is the privileged channel through which God came to dwell among us (cf. Jn 1:14). Mary offered her very body; she placed her entire being at the disposal of God’s will, becoming the “place” of his presence, a “place” of dwelling for the Son of God. We are reminded here of the words of the Psalm with which, according to the Letter to the Hebrews, Christ began his earthly life, saying to the Father, “Sacrifices and offering you have not desired, but you have prepared a body for me… Behold, I have come to do your will, O God” (10:5,7). To the Angel who reveals God’s plan for her, Mary replies in similar words: “Behold, I am the handmaid of the Lord; let it be done to me according to your word” (Lk 1:38). The will of Mary coincides with the will of the Son in the Father’s unique project of love and, in her, heaven and earth are united, God the Creator is united to his creature. God becomes man, and Mary becomes a “living house” for the Lord, a temple where the Most High dwells. Here at Loreto fifty years ago, Blessed John XXIII issued an invitation to contemplate this mystery, to “reflect on that union of heaven and earth, which is the purpose of the Incarnation and Redemption”, and he went on to affirm that the aim of the Council itself was to spread ever wider the beneficent impact of the Incarnation and Redemption on all spheres of life (cf. AAS 54 [1962], 724). This invitation resounds today with particular urgency. In the present crisis affecting not only the economy but also many sectors of society, the Incarnation of the Son of God speaks to us of how important man is to God, and God to man. Without God, man ultimately chooses selfishness over solidarity and love, material things over values, having over being. We must return to God, so that man may return to being man. With God, even in difficult times or moments of crisis, there is always a horizon of hope: the Incarnation tells us that we are never alone, that God has come to humanity and that he accompanies us.

Mary Opens to Us the Door to Her Home
The idea of the Son of God dwelling in the “living house”, the temple which is Mary, leads us to another thought: we must recognize that where God dwells, all are “at home”; wherever Christ dwells, his brothers and sisters are no longer strangers. Mary, who is the Mother of Christ, is also our mother, and she opens to us the door to her home, she helps us enter into the will of her Son. So it is faith which gives us a home in this world, which brings us together in one family and which makes all of us brothers and sisters. As we contemplate Mary, we must ask if we too wish to be open to the Lord, if we wish to offer our life as his dwelling place; or if we are afraid that the presence of God may somehow place limits on our freedom, if we wish to set aside a part of our life in such a way that it belongs only to us. Yet it is precisely God who liberates our liberty, he frees it from being closed in on itself, from the thirst for power, possessions, and domination; he opens it up to the dimension which completely fulfils it: the gift of self, of love, which in turn becomes service and sharing.

Always on the Way to Another Dwelling
Faith lets us reside, or dwell, but it also lets us walk on the path of life. The Holy House of Loreto contains an important teaching in this respect as well. Its location on a street is well known. At first this might seem strange: after all, a house and a street appear mutually exclusive. In reality, it is precisely here that an unusual message about this House has been preserved. It is not a private house, nor does it belong to a single person or a single family, rather it is an abode open to everyone placed, as it were, on our street. So here in Loreto we find a house which lets us stay, or dwell, and which at the same time lets us continue, or journey, and reminds us that we are pilgrims, that we must always be on the way to another dwelling, towards our final home, the Eternal City, the dwelling place of God and the people he has redeemed (cf. Rev 21:3).

The “Yes” of the Virgin
There is one more important point in the Gospel account of the Annunciation which I would like to underline, one which never fails to strike us: God asks for mankind’s “yes”; he has created a free partner in dialogue, from whom he requests a reply in complete liberty. In one of his most celebrated sermons, Saint Bernard of Clairvaux “recreates”, as it were, the scene where God and humanity wait for Mary to say “yes”. Turning to her he begs: “The angel awaits your response, as he must now return to the One who sent him… O Lady, give that reply which the earth, the underworld and the very heavens await. Just as the King and Lord of all wished to behold your beauty, in the same way he earnestly desires your word of consent… Arise, run, open up! Arise with faith, run with your devotion, open up with your consent!” (In laudibus Virginis Matris, Hom. IV,8: Opera omnia, Edit. Cisterc. 4, 1966, p.53f). God asks for Mary’s free consent that he may become man. To be sure, the “yes” of the Virgin is the fruit of divine grace. But grace does not eliminate freedom; on the contrary it creates and sustains it. Faith removes nothing from the human creature, rather it permits his full and final realization.

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Situated amidst pasture land and forest in the eastern reaches of County Meath, Silverstream Priory was founded in 2012 at the invitation of the Most Reverend Michael Smith, Bishop of Meath, and canonically erected as an autonomous monastery of diocesan right on 25 February 2017. The property belonged, from the early 15th century, to the Preston family, premier Viscounts of Ireland and Lords of Gormanston. In 1843 Thomas Preston (1817-1903), son of Jenico Preston, the 12th Viscount (1775-1860), built what today is Silverstream Priory.

Silverstream Priory is a providential realisation of the cherished project of Abbot Celestino Maria Colombo, O.S.B. (1874–1935), who, following the impetus given by Catherine–Mectilde de Bar in the 17th century, sought to establish a house of Benedictine monks committed to ceaseless prayer before the Most Holy Sacrament of the Altar in a spirit of reparation. The community of Silverstream Priory holding to the use of Latin and Gregorian Chant, celebrate the Divine Office in its traditional Benedictine form and Holy Mass in the “Usus Antiquior” of the Roman Rite. Praying and working in the enclosure of the monastery, the monks of Silverstream keep at heart the sanctification of priests labouring in the vineyard of the Lord. They undertake various works compatible with their monastic vocation, notably the development of the land and gardens, hospitality to the clergy in need of a spiritual respite, scholarly work, and publishing.

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