Holy Cross Priory is a monastery of the Order of the Holy Cross, a community founded in 1884 by the Rev. James Otis Sargent Huntington to provide a specifically North American expression of monasticism for Anglicans.

The Priory houses a small community in a Victorian-style home near Toronto’s scenic High Park. Members of the community participate in a daily cycle of prayer, study, and work. We have a number of guest rooms and provide hospitality as well.

Members of the community are available to lead retreats and quiet days at Parishes and other locations. We also offer quiet days, days of prayer, and other programs at the Priory.

The Order has had a ministry in Canada since the 1890′s. Holy Cross Priory was founded in 1973.


Br. Richard Vaggione OHCBr. Richard Vaggione OHCDear Friends,

After 19 (cumulative) years in Canada, I am being transferred to our Order’s monastery at West Park, New York. I’m getting just a little too tottery to remain in a house with as many stories (and steps!) as the Priory, so the Superior has decided to send me to West Park, where everything is on a level. I will even have a new status: “Monk in Assisted Living”. This means that, among other things, I get a spiffy new monastic cell, and – for the first time in my 36 years of religious life – my own shower! To say that my feelings are mixed is an understatement. I had five wonderful years here in the 80’s as priest-in-charge of St. Matthias Bellwoods Avenue, and then another 14 more recently in a variety of ministries, including teaching at Trinity College. I have put down roots and become a Canadian as well as a U.S. Citizen, but that just means that now there’ll be a Canadian at West Park once again! (I plan to display my Canadian flag proudly.) My thanks to the monastic community here in Toronto, and to all of you for these many years. I will keep you in my prayers; please keep me in yours. I can be reached by e-mail at vaggione@rogers.com or by phone at 845-384-6660, ext. 3022.

Once again, thank you.



In 71 BC, the Roman General M. Licinius Crassus defeated Spartacus and his slave revolt, and in the aftermath 6000 rebels who survived the battle were crucified along the length of the Appian Way, a cross less than every 200 yards. Crucifixion was a brutal, degrading and cruel, but not unusual, method of execution of slaves and the humblest and poorest – almost never of Roman citizens. It was, more often than not, a random, off-hand, commonplace and meaningless, terrifying lottery of death.

The "Tree of Life" cross, often used to signify the Order. A hundred years later our Lord was crucified. His crucifixion was not unique, or seems unique only to us who, in imagination, tend to blot out the other thousands who died in agonizing crucifixion. The Son of God, the Word made flesh, was numbered with that nameless and powerless multitude. But he knew, and his followers came to understand, that his sacrifice was the gift and revelation of a loving and merciful God, that his death and resurrection was victory over death. By his crucifixion all things begin new. The Cross, the instrument of extreme inhumanity for the weakest, poorest and most defenseless, becomes for us the sign of hope, health and salvation.

In time the Cross became the most important and widely recognized Christian symbol, but there is an ambiguity about its significance. For Constantine the Great it promised military victory. Through the ages it was carried before many crusading armies, and became for countless peoples a reminder of imperial conquest and oppression. Enterprising explorers planted it in the midst of their conquests. For others it was a symbol of power and riches and adorns the pinnacles and facades of glorious and triumphal buildings. For many others today, it can be an element of décor, or a lucky charm, or an item of decorative jewellery.

But that is not for us who are signed with the Cross. Constantine abolished crucifixion in the Roman Empire in 337 AD, and while this instrument of torture disappeared, extreme inhumanity has not. We are surrounded by the evidence and the world everywhere cries out in pain for healing. Jesus recalled the story of Moses in the wilderness and the healing and life-giving power of the pole with the serpent and said, “And I, when I am lifted up from the earth, will draw all people to myself”, and in Him we find healing and life.

Jesus is the healer, a wounded healer, and all of us who bear the sign of the Cross and follow Jesus have been given power to heal. We all know what it is to be wounded and imperfect, and what it is to be affirmed, accompanied and healed by others, themselves wounded, whose experience we trust – like a gift of new freedom, of new life. The Cross is the symbol of that gift,the new life that our Lord gives us, but also the power and gift of healing and life that we give to, and receive from, each other. The healing of the world begins with us. That is the victory of the Holy Cross. That is what we celebrate in joy.

The Rev’d. Donald W. Anderson is General Secretary, CAROA (Conference of Anglican Religious Orders in the Americas), and a friend of Holy Cross Priory.

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 Holy Trinity with Augustine and Giorgio of CremonaPrevitali, Andrea, ca. 1470-1528. Holy Trinity with Augustine and Giorgio of Cremona, from Art in the Christian Tradition, a project of the Vanderbilt Divinity Library, Nashville, TN.The Feast of the Holy Trinity is a festival unlike the other great festivals of the Christian Church because it commemorates not an event in the great drama of our redemption, but a teaching about God. But, just the same, this feast in honour of a doctrine is important because it is about our God.

Trinity Sunday is, in a way, the summing up of all the celebrations of our redemption over the past months: Christmas, Epiphany, Holy Week and Easter and, last Sunday, Pentecost. Some may ask, “Where can I find the concept of the Trinity in the Bible?” My answer is “all over the place”.

It’s true that the idea of the Trinity in scripture is implicit rather than explicit. Very early in the church’s history both the scriptural “signposts” to the Trinity, as well as Christian experience, were captured in the formula we call the Trinity: God as One God, Father, Son and Holy Spirit.

Because we do have scriptural “signposts” to the idea of the Triune God, in both the Hebrew Scriptures and the New Testament, the Church has chosen readings for the liturgy on Trinity Sunday from those passages which point us to the Trinity.

This year the first reading is a beautiful passage about Divine Wisdom from the Book of Proverbs in the Hebrew Scripture; one in which God’s self-disclosure becomes personified as Divine Wisdom. Wisdom is God going forth in revelation and action. As the idea of Wisdom developed, it—or more accurately she—really becomes the active organ of people’s religious experience. Paul Gibson has put it this way:

This is a description of Lady Wisdom and it is the Handmaid of God in the process of creation. It is not a long step from Wisdom as the metaphor of the beginning to the Word who was with God and was God . We can see the theology of Trinity unfolding before our eyes, with tones that are female as well as male, playful as well as sober, intuitive as well as logical.

The second reading this Sunday is from the letter to the Romans by St. Paul. In it Paul articulates a kind of three-fold expression of Christian experience. “God’s love has been poured into our hearts through the Holy Spirit that has been given to us.” In other words, God is the source of our redemption but it is through Jesus Christ that this redemptive act is performed, and it is through the Holy Spirit poured into our hearts that we come to experience that redemptive action.

The doctrine of the Trinity is equally implicit in the Gospel for this day. We are at one of the so-called farewell discourses of Jesus prior to his crucifixion in St. John’s Gospel. Jesus says “When the spirit of truth comes, he will guide you into all truth, for he will not speak on his own but will speak whatever he hears and he will declare to you the things that are to come.” The revealing which Jesus brings is from the Father, and it is the function of the Spirit to take that revelation and make it meaningful to succeeding Christian generations. The Spirit doesn’t convey new independent revelation, but constantly kind of updates our understanding of the once and for all revelation of God in the Christ event

To me, the important thing to remember on this feast of the Holy Trinity is that we need to guard against the idea that the Holy Trinity is just a perplexing or complicated dogma intelligible only to theologians. The doctrine of the Trinity is simply the way the church has described Christian experience. For the fullness of Christian experience we hope for, and aspire to, is a relationship with God which includes the richness of revelation expressed in the three-fold way of knowing God.

Finally, it is in the community that shares that experience that we are nurtured in our relationship with God. That is why Baptism is in the name of the Father, the Son and the Holy Spirit.

The Most Rev’d Bruce Stavert, sometime Archbishop of Quebec (Ret’d), is an Associate of Holy Cross Priory, Toronto.

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Pentecost is the season of warmth and unity, of love and harvest. As Christmas was the season of light, and Easter the season of life, so Pentecost is the season of love and the fruitfulness of love.

Pentecost is the festival time of maturing as Christ’s mystical body here on earth. We, his members, are his harvest. And during this time we discover that the effect of the Holy Spirit on the apostles and on us is unifying and inspiring. We remember that the Spirit’s flame sent the apostles bursting out of the Upper Room ready to teach Christ in burning words.

A Western depiction of the Pentecost, painted by Jean Restout, 1732A Western depiction of the Pentecost, painted by Jean Restout, 1732The keynote of the Pentecost season is love. In this season of unity and culmination, the four elements of earth, air, fire, and water with their symbolic meanings appear. The imagery of water is carried over from Easter, for this too is a time for baptisms. And air is here, as breath and as wind—the wind of the Spirit who is the breathing forth of love between the Father and the Word. This is the wind whose effect is to shape human breath into speech; a gift of tongues which will speak words. And the wind of the Spirit will carry those words to all parts of the world. (John 3. 7-8)

The Holy Spirit appears under the form of another of the elements—in tongues of fire. (Acts 2.3-4). The picture appears as if the apostles were made into living torches. Like torches they not only gave light, but they also set aflame everything they touched. The Spirit invests people with tact. Tact is the ability to talk with others in “their own language”, to engage with others on their own terms.

The fourth element, earth and its fruitfulness, is the most important of all during Pentecost season. We think back to the time of Lent for the beginning of the long fruition. At Easter the warmth of joy caused the seed to break out of the dark ground. Gradually it grew and ripened, and then when the wind of the Spirit blew at last, it was ready for harvesting.

Union with Christ which issues in fruitfulness is the proper work of the Spirit of love, for love is a unifying force, and fruitfulness is a result of union. From this union springs our zeal to further the growth of the Kingdom of God.

Pentecost is the Season of the Holy Spirit.

…all shall be well and all manner of things shall be well.
When the tongues of flame are in-folded into the crowned knot of fire
and the fire and the rose are one.”
T.S. Eliot (from “Little Gidding”)

From Transfigured World, by Sr. M. Laurentia, CSJ

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There is a mysterious passage in the Book of Revelation, a book of Sacred Scripture more mysterious than most. It comes from the concluding promise at the end of one of the letters to the seven churches that inaugurates that book:

To everyone who conquers I will give some of the hidden manna, and I will give a white stone, and on the white stone is written a new name that no one knows except the one who receives it.” (Revelation 2:17)

There are, I believe, events or episodes in each life where we are given that white stone, containing our new name, our true name. Some are very private and others are quite public.

As a monk for over 30 years, I have seen and been involved in many liturgies and religious ceremonies, including reception of postulants, the profession of vows, and of course liturgies of farewell and of funerals. But no monastic ceremony speaks more strongly to me of this mysterious promise than the clothing of a novice.

The candidate, who has completed a postulancy or testing period, comes before the community and formally enters the monastic life. He promises to live the Rule, and to conform his ways to the monastic way until such time as he either makes a solemn vow to embrace this way for all his days, or until he or the community discern that another Gospel path is his call.

Clothing of Br Charles McMulkin, 6 May 2016Br. Charles, newly clothed, before the altar to be blessed and sprinkled with holy water by the Superior, Br. RobertThe ceremony is simple and powerful. Its visual climax is the clothing of the postulant in the habit of the community, an outward and visible sign, if you will, of an inward and spiritual disposition.

New names, new clothes…these speak of the mysterious working of the Spirit who has promised to make all things new. We know, of course, that we are all unfinished works in this promise of transformation, and shall remain so until death and perhaps even beyond. But the promise and the pledge is acted out, so to speak, in front of our eyes. And we are caught up again in the mystery of our own conversion, however partial and incomplete.

And so it is at births and baptisms and graduations and weddings and ordinations and funerals…each is an effective reminder and sacrament of the promise and power of God to transform our lowly way of life into a way of grace.

Brothers of The Order of the Holy Cross, in Toronto, 6 May 2016Back row (left to right): Br. Randy, Br. Christian, Br. Brian, Br. Richard, Br. David (Prior), Br. Charles, Br. Reginald-Martin (Novice Guardian). Front row (left to right): Br. Leonard, Br. Robert (Superior)As I presided at the service of Br. Charles’ novice clothing on May 6, 2016 at Holy Cross Priory in Toronto, Canada, I could not help but think of my own so many years earlier. My Prior gave me a card that day on which he had written a verse from Psalm 102: “…as clothing you shall change them [i.e., the foundations of the earth], and they shall be changed.”

Indeed they will. And so will we all.

Br. Robert Sevensky, OHC, is the Superior of The Order of the Holy Cross.


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