Reviving the Ancient Chaldean Rite – Interview with Fr. Mina George (2025)
22nd October 2025
(photo: TB)
Dear Father, we had the honour of welcoming you to the chapel of Catholic “Resistance” in Prague, Czechia, this summer, and some of us had the opportunity to participate in the liturgy of the ancient Chaldean rite, celebrated by you in Aramaic – the language of Our Saviour. Meeting a traditional Catholic priest from Down Under was a very interesting experience in itself. Some of the Czech faithful would like to know more about you and your Catholic journey. And since we will conduct the interview in English, we can then share it with readers around the world, too.
In any case, I thank you for taking the time to respond, Father. Let us begin.
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REX!: First thing first, you were born in Australia, but your parents are of Chaldean origin and only came to Australia from Iraq in the 1990s. Can you tell us what led them to leave their home?
Fr.MG: Thank you for having me for this interview.
I was born in Australia in the mid-1990s. My parents are Chaldean Catholics, as have been my siblings and I; we were all baptised in the Chaldean Church. In 1991, the Gulf War began in Iraq, forcing my parents to leave their homeland and seek refuge in neighbouring countries.
My parents married at a young age. Shortly after their marriage, they fled to Turkey in 1991, where they stayed for several months before migrating to Australia in 1992. Here, they began a new life in a foreign country, which became a new home for many Chaldeans and Christians displaced by the ongoing wars in Iraq.
My parents and grandparents have always been devout Catholics, practicing their faith even in the most challenging times. For the Chaldean community, faith is especially significant, as it was often the only thing they could hold onto after losing everything due to war and conflict.
REX!: You have been a practising Catholic since your childhood but when did you decide to become a priest and why?
Fr.MG: I have been a practicing Catholic since childhood. The Chaldean community in Melbourne has always been large and remains so today. Many Chaldeans migrated to Australia in 1992, some in the 1980s, and most following the 2003 U.S. invasion of Iraq. In the early years of establishing the community, the Chaldeans did not have a dedicated church and often moved between locations, renting halls and other churches. A particular priest, Fr. Emmanuel Khoshaba, played a pivotal role in leading the Chaldean community in Melbourne during these formative years until his retirement in the mid-2000s. He worked tirelessly to bring many Chaldean Catholics to Australia, and a significant number of community members owe their presence here to his efforts.
We regularly attended Mass, and the Chaldean priest often visited our home. At that time, I knew little about traditional Catholicism—the Mass we attended was heavily influenced by Vatican II reforms, which seemed normal to us. The community was largely unaware of any controversies surrounding these reforms, and everyone accepted the way things were. As the community grew and the church expanded, there was little motivation among clergy or laity to question the Mass’s form. For us, Mass was simply Mass, regardless of how it was celebrated. It wasn’t until later that I began to understand what some saw as problematic.
From a very young age, I looked up to Fr. Emmanuel, who was a relative of my father and frequently visited our home. I discovered a growing passion for the faith and the priesthood, sparked by early reflections on life and death. I often wondered about what happens after we die—how could a living person simply cease to exist? Did life truly end, or was there something beyond? These questions deepened my love for the faith and eventually led me to consider pursuing the priesthood.
I was also deeply interested in the monastic life. I frequently visited monasteries and found great inspiration in the way monks devoted themselves to God, striving for full union with Him. I believe these inclinations were inspired by the Holy Spirit and greatly influenced my growing devotion. During my schooling, I lived in the church priory, caring for Fr. Emmanuel, who suffered from severe Parkinson’s disease. I chose to move in to assist him, recognising the challenges he faced in daily life and wanting to serve him. Throughout this period of discernment, I realised my desire to serve others, regardless of who they were, grew stronger. This commitment to service reinforced my vocation, even during moments of doubt and uncertainty. The time I spent with Fr. Emmanuel at the priory—nearly four years—was formative and felt like a pre-seminary experience, preparing me for formal formation.
I was then sent to the Chaldean formation house in Sydney, Australia, for my seminary education. This was a newly established institution meant to serve as the seminary for the Chaldean Diocese in Australia. It was a source of pride for the bishop, though unfortunately, it did not operate for many years after its inception.
Notably, I am the first Australian-born Chaldean Catholic to pursue the priesthood, and to this day, I am the only Australian born Chaldean Priest.
REX!: So, you entered the seminary in 2015. It surely was not traditional. Can you tell us about your experience there and how you came to pursue the Catholic Tradition?
Fr.MG: I entered the seminary in 2015. Unfortunately, it was far from traditional; it was a very modern institution heavily influenced by ongoing modernisation efforts within the Chaldean Diocese. Since none of the priests were traditional, it was impossible for the seminary itself to embody traditional values.
My experience there was deeply disappointing—at times, it felt almost like being imprisoned. I rarely speak about it because the entire environment was unhealthy. The priest in charge of formation lacked a clear understanding of how to properly form future priests. It often felt like we were vulnerable, like sheep trapped among wolves ready to devour our souls at any moment. I do not blame the bishop; I believe the rector presented himself as someone preparing the best future priests for the diocese, and naturally, the bishop would trust that. In retrospect, it was a regrettable situation.
During this time, I began extensively researching the Chaldean Rite, printing numerous texts to better understand its history and why the Mass no longer resembled what it used to be. I questioned why priests were dressed in casual clothes and why daily Mass and prayer were often neglected. These questions led me deeper into the study of tradition.
On one occasion, I spoke candidly with the bishop in his office, expressing my concerns. I vividly remember telling him, “Your seminary isn’t truly a seminary—look at how the Latin Church trains its priests.” He reacted angrily, slamming his hand on the desk, clearly insulted by my words. Our concerns were routinely dismissed. Only three of us lived in the formation house; the others seemed to accept the status quo despite its shortcomings. I struggled to understand why they remained silent in the face of such evident issues.
REX!: In any case, you were ordained by a Novus Ordo Bishop. Did you have any doubts about the validity of such an ordination at that time, or did they arise only later?
Fr.MG: I was ordained by a Novus Ordo bishop. At the time, I had some doubts about the validity of the ordination, but the process went ahead regardless. After the ordination, my doubts deepened, and others also expressed uncertainty. This was partly due to rumours questioning my priesthood, as I held more traditional views and intended to celebrate a reformed version of the traditional Chaldean Rite.
I reflected on these concerns and asked myself, “How can I dispel these doubts?” This led me to deepen my interest in tradition. I was no longer formally affiliated with the diocese and began celebrating Mass independently for faithful who desired the traditional liturgy. I recognised that I needed to seek the truth in order to resolve the irregularity of my situation.
REX!: I see. What happened next? Did you try to contact the SSPX District of Australia and New Zealand? What did you ask them, and what was their response?
Fr.MG: During my research, I became aware of the SSPX in Australia, having visited their chapel a few times for talks they hosted. I was also familiar with the prior in Tynong, with whom I had several conversations. I reached out to the SSPX district superior, explaining my background and current situation. He was supportive and indicated that I could potentially collaborate with the Society as an ally and affiliate.
However, I was later advised that it would be best for me to return to my diocese and re-establish contact with the Chaldean Novus Ordo bishop. Unsatisfied with this direction, I continued to pursue communication with the SSPX to explore possible avenues. When it seemed the door had been closed, I made it my mission to personally reach out to one of their bishops.
REX!: Was it at that time that you met His Excellency Bishop Williamson? Was it by chance, or did anyone tell you about him? Did you contact him by e-mail, or did you meet him in person? What was his reaction?
Fr.MG: Yes, it was during this time that I became a follower of His Excellency, closely following his comments and videos online. I had already learned a great deal from him. It was his boldness and unwavering commitment to preaching the true faith that inspired me to continue my pursuit of tradition.
I eventually came into contact with the bishop after obtaining his email address through an acquaintance who knew him. It was difficult to get his contact information initially, but once I had it, I wasted no time in reaching out. In my first email, I explained my situation in great detail, addressing the current crisis in the Chaldean Church, particularly the widespread reforms and serious doubts regarding the validity of the sacraments. I expressed my concerns about my own ordination and its validity, emphasising my desire to ensure a valid priesthood for the salvation of the souls entrusted to my care now and in the future.
I also shared the difficulties I faced throughout my formation and ordination, as well as the challenges I encountered after beginning to celebrate Mass for an independent group. I recounted the criticism, false rumours, and misunderstandings we endured, much of which stemmed from the Chaldean Church and its blind faithful who were misled by those in positions of authority.
Surprisingly, he responded with support and a willingness to assist me in my situation. We discussed the possibility of a conditional ordination (sub conditione), which he was willing to perform.
Fr.MG: My conditional ordination took place at the Regina Martyrum Chapel in Broadstairs, UK. From the time I first contacted Bishop Williamson in 2019 until my ordination sub conditione, about a year and one month had passed. I was conditionally ordained on September 30, 2020, the feast day of St. Jerome. This occurred during the height of the pandemic lockdowns and travel restrictions, making the journey itself something of a miracle. Despite the many obstacles, I was ultimately able to fly to the UK for the ordination.
On the day of my departure, I was travelling with Cathay Pacific Airlines. Just as we were ready for takeoff, with engines at full power, the engines suddenly shut down and the plane came to an abrupt stop. Smoke filled the cabin, and the pilot announced a major engine fault prevented us from taking off. We were quickly deplaned and had to reschedule through Singapore Airlines that same night. It was clear to me that every possible obstacle was being placed in the way of this conditional ordination.
During the year leading up to the ordination, I observed the bishop’s prudent and serious approach to the matter. It was never a simple case of “come to the UK and I will lay hands on you.” He took great care to verify the validity of my original ordination. He requested my ordination certificate, the name of the bishop who ordained me, and the location of the ordination so he could investigate its legitimacy—he had his own doubts.
Moreover, the bishop thoroughly assessed my theological knowledge, including my understanding of the Church’s current crisis, the Second Vatican Council and its documents, the sacraments, Catholic dogma and doctrine, the Magisterium, the works of St. Thomas Aquinas, canon law, and more. This was to ensure I was well-grounded in the traditional faith. Since I had studied at a Novus Ordo Catholic college, I was asked to revisit key subjects to meet his criteria for conditional ordination. Throughout this process, His Excellency and other priests provided me with numerous resources and books. It was a valuable period of relearning the faith in its true and traditional form.
It was deeply reassuring to see how much the bishop cared about this process. The re-ordination itself was a great grace and blessing. It took place in the chapel I mentioned earlier. Though I was nervous, I also felt a profound peace, knowing this marked the beginning of a new chapter, with God firmly in control. After the ordination, I took the Oath against modernism, kneeling before the Blessed Sacrament in the presence of the bishop. Following this, I celebrated my first Mass as a conditionally ordained priest, assisted by the bishop, in the Chaldean Rite.
Sub conditione ordination of Fr. Mina George by His Excellency Bishop Williamson in 2020.
REX!: OK, so you had now been ordained sub conditione. What were you plans at that point? How did they change with the arrival of the COVID-19 “plandemic”? As far as I know, Australia was one of the strictest countries in the world when it came to enforcing various totalitarian measures.
Fr.MG: After my conditional ordination, my plan was to return to Australia and begin serving with the newly established apostolate of Our Lady of Perpetual Help. Bishop Williamson had recommended the creation of an apostolate dedicated specifically to the Chaldean Rite and community. He was eager for progress and ensured that this was one of the first initiatives established while I was still in the UK.
Despite the challenges posed by COVID-19 and strict lockdowns, which made it difficult to travel to different locations to celebrate Mass and visit families, much of the apostolate’s work continued. The faithful were able to receive the sacraments when necessary, and the mission persevered through these trying circumstances.
REX!: If understand correctly, after the plandemic you became more firmly involved in the traditionalist Catholic scene in Australia. Could you tell us more about your apostolate during that time?
Fr.MG: Immediately after my conditional ordination, I was one of the few traditional priests in Australia—and the only traditional Chaldean priest. Many Latin-Roman Rite faithful began attending our Mass because their own Latin Rite priest was unable to travel. For nearly nine months, I ministered to them, providing the sacraments and spiritual support.
In 2021, after collecting funds through Sunday offerings and the generosity of a benefactor in Melbourne—may God bless him for his unwavering support during these difficult times—we had saved enough to establish our own chapel. Until then, we had been renting a hall, but COVID-19 restrictions limited attendance to just ten people, which was not feasible given our growing numbers. We also faced the challenge of frequently moving between venues, which made regular setup difficult.
We converted a warehouse into a chapel, adding a separate hall for our weekly activities. The chapel’s construction took seven months and was completed discreetly. It was publicly announced on December 20, 2021, and officially opened with the blessings and approval of Bishop Williamson on December 22, where we also celebrated our first Christmas Mass.
From that point on, our congregation steadily grew. I often encouraged those uncertain about us with the words of Scripture: “Come and see” (John 1:39). For me, it has never been about numbers but about nourishing the faith of thirsty souls seeking the truth. As Jesus said, “You shall know the truth and the truth shall set you free” (John 8:32). God sends those willing to accept the truth, those serious about saving their souls, and those devoted to the true faith. Our attendance varies, with some weeks seeing 50 to 65 faithful, and others up to 85 or 90, though at times fewer.
In the past two years, we have been blessed with the conversion of two Muslims to the Catholic faith. They underwent intense conversion courses and were baptised. The most recent conversion took place just weeks before my visit to Czechia. For their safety, these conversions were conducted discreetly, allowing the converts to reveal their new faith to their families at their own pace.
We have also celebrated many infant baptisms, marriages, and First Holy Communions. Our weekly Scripture study sessions have covered books such as Apocalypse, John, and Matthew. These studies are especially important, as they educate the faithful about the crisis in the Church and the impact of Vatican II.
Thanks be to God for all these blessings; we remain truly undeserving yet profoundly grateful.
REX!: I know you celebrate the Chaldean rite – which I personally found very beautiful – in a traditional way. What exactly does that mean? As mentioned above, you use the ancient liturgical language of Aramaic, whereas other priests use Arabic, is that right? What are some of the other differences?
Fr.MG: Celebrating the Chaldean Rite in the traditional way means honouring it as it was celebrated by our Chaldean priests, bishops, and patriarchs from its establishment up until the time of the Second Vatican Council reforms. The liturgy was preserved unchanged—holy, sacred, and deeply rooted in tradition. It was always celebrated in Aramaic and Neo-Aramaic, the very languages spoken by Our Lord.
Since the modernist reforms, however, what was a truly sacred liturgy has undergone significant changes. It is now often celebrated in the vernacular—primarily English and Arabic, the latter being the language of Arab Muslims. One of the major issues is that the Chaldean liturgy was reformed extensively between the late 1980s and early 1990s, including the conversion of true altars into mere “Cranmer” tables. Following the Second Vatican Council, these reforms altered the Mass, the sacraments, the Divine Office and many other traditions and pious customs.
Today, and it is no real surprise, the situation in the Chaldean Church closely resembles that of the Latin Rite Novus Ordo. There is no unified form of the Mass across the dioceses. Each diocese—or even each bishop—often has his own version of the liturgy, with various reformed or printed texts. The Chaldean Patriarch himself has reformed the liturgy multiple times within a span of five years, sometimes two or three times! This has resulted in a fragmented and confusing situation where priests celebrate Mass according to their own preferences, which is deeply troubling.
Traditional elements such as altar rails have been removed, and there has been an introduction of altar girls, female acolytes, and female readers. Some bishops have even “ordained” large groups of them at once, often on the Feast of Pentecost. This practice is rightly seen by many as a scandalous departure from the Faith. As mentioned, altars themselves have been replaced by marble or wooden tables, with existing high altars either destroyed or retained merely for decoration.
Communion is now commonly received standing and in the hand. Churches have been transformed into concert-hall-like spaces, mirroring the architectural and liturgical changes seen in Novus Ordo churches elsewhere. In essence, there is very little that differentiates the modern Chaldean liturgy from the Latin Rite Novus Ordo Mass. The influence of Luther, Cranmer, and Annibale Bugnini could now be said to have conquered another Particular Church and her Rites.
REX!: You have also authored “The Order of the Mass According to the Traditional Chaldean Catholic Rite” in a Chaldean-English edition. Technically speaking, we know that the word “Mass” is not accurate when referring to Eastern liturgy. Could you explain why you still use it? As far as I know, in the case of the Chaldean rite, the expression “Holy Qurbana” is often used as well. Could you explain the differences between these terms? And could you also tell us about your efforts to revive the Ancient Chaldean Rite?
Fr.MG: The book you refer to was indeed translated into English primarily for the Latin Rite faithful who attend our Mass. It is based on the traditional Mass text that I use, and the translation process took several months to ensure accuracy and to avoid any wording that might compromise the validity of this immemorial and truly sacred liturgy.
Although the Chaldean Church uses the term “Mass” in English, it also preserves and employs its own traditional terms—both in Aramaic and English—to refer to the Eucharistic celebration. The use of “Mass” is a practical adaptation, especially common in English-speaking countries, and additionally signifies the Church’s full communion with the Roman Catholic Church.
The term “Liturgy” for us encompasses the combination of the Church’s sacraments that make up the worship service. It should not be understood as a departure from, or replacement of, the Chaldean Church’s distinct liturgical heritage. The traditional term “Holy Qurbana” means “Holy Sacrifice” or “Holy Offering.” In Chaldean, it is referred to as “Qurbana Qadisha,” which translates directly to “Holy Offering” or “Holy Sacrifice.”
The Chaldean Church uses several traditional terms to describe its Eucharistic celebration, each highlighting a unique aspect of its ancient and sacred character. One such term is “The Mysteries” (Raze), which emphasises the profound and hidden nature of the liturgy. This term often appears in hymns and liturgical language and is used catechetically. Another key term is “The Liturgy of Addai and Mari,” which specifically refers to the anaphora—the central Eucharistic prayer—used in the Chaldean Rite. This anaphora is one of the oldest still in use in the Christian world. While it does not denote the entire liturgy, it forms its theological and liturgical core.
At this time, much work remains to be done to revive the traditional rite of the Chaldean Church. Although progress has been made and several good texts explain the Mass, these are primarily based on the revised and reformed form of the liturgy. A semi-traditional Mass was developed in 2006, but unfortunately it still contains many Novus Ordo influences.
Our apostolate is dedicated to restoring the authentic Chaldean Rite, reintroducing it to the faithful in its sacred and holy form, and teaching it to ensure its preservation and growth. While our apostolate is based in Australia, it has—and will continue to have—a global reach.
We must make every effort to save this ancient rite and reclaim it from those who have hijacked and gradually destroyed it. It is deeply concerning to see new, young Chaldean Novus Ordo priests being ordained without proper knowledge of this – their own – rite. Many cannot properly use the Chaldean Missal or read the Chaldean language correctly.
Our liturgy is unique; its spirituality is profound and has the power to transform souls into saints. It is the priest’s sacred obligation to learn, pray, and celebrate this rite faithfully.
The Order of the Mass in a Chaldean-English edition authored by Fr. Mina George.
REX!: Thank you, Father, for a detailed explanation. Where can we watch the “Holy Qurbana” if we are interested but unable to attend in person? I have seen some of your videos in YouTube, but later realized they were recorded quite a while ago, back when you still celebrated the Chaldean Rite in a modernist style.
Fr.MG: We will soon be launching a YouTube or YouTube-like channel where our mission work and Masses will be broadcast. We are working diligently to develop platforms that provide comprehensive information about the Chaldean Church and its rite.
We have a new web site under development, and which will soon begin to provide a central home and hub for our mission’s materials, resources, broadcasts and contact details: https://olph-spx.org/.
The videos you mention were recordings of Masses celebrated in the U.S. shortly after my ordination, during the same month. These were celebrated using the reformed traditional Chaldean rite. That was the last time I used that form, as I have since embraced the original traditional rite.
Celebrating the Holy Qurbana in Prague in 2025. (photo: TB)
REX!: Now, let us return to your involvement in the traditionalist Catholic scene. I have heard that it was only after you had already established your apostolate that SSPX officials in Australia repeatedly contacted you on their own initiative, asking you to cooperate with them. How did you respond, and what was your reasoning?
Fr.MG: At that time, several priests invited me to join their annual meeting held at the district’s motherhouse. I must be honest—that I was initially very interested in accepting their invitation. Once acquainted with Bishop Williamson, however, I have remained firm in my position never to compromise my principles, regardless of the circumstances.
The SSPX priest who approached me is a good and sincere person. He has helped me in many ways, providing valuable resources and maintaining contact with me on various subjects. I saw no ill intent in his actions and appreciated his genuine support.
Our Lady of Perpetual Help – Traditional Chaldean Catholic Mission SPX in Melbourne, Australia.
REX!: Bishop Williamson has also advised you to contact Bishop Michał Stobnicki for further support. Why?
Fr.MG: Since my conditional ordination, I have met with Bishop Williamson annually in the UK. These meetings have been very fruitful, during which we often discussed the growth of the apostolate and various important matters. One key topic was the succession plan—what would happen to the apostolate if Bishop Williamson were to pass away and who would oversee it as bishop.
Recognising the importance of this matter, Bishop Williamson recommended that I establish contact with His Excellency Bishop Stobnicki. The bishop had already reached out to Bishop Stobnicki, sharing some information about myself and our apostolate.
Fr.MG: After Bishop Williamson passed away, I reached out to Bishop Stobnicki, who promptly replied. We began discussing various matters concerning myself and the apostolate. He was very welcoming and expressed his readiness to take on responsibility for our apostolate and to support us in any way needed. He showed genuine interest in learning about our rite and requested that I explain it to him in detail.
My first impression upon receiving his response was relief “This bishop actually replies to his emails, thank God.” I was grateful because I had feared a long wait for a reply. Although we had not yet met in person, I knew it was important to do so. As we continued corresponding by email, we suggested meeting somewhere in Europe to get to know each other and to discuss my needs and intentions more thoroughly.
Shortly afterward, I was informed about the Milita Sanctae Mariae (Knights of Our Lady) General Chapter taking place in Prague, and I was invited to attend as chaplain. Bishop Stobnicki was also planning to be there, so we arranged to hold our meeting during this event, as it was the most convenient opportunity for both of us.
In a time when many are swayed by noise, trends, and division, Bishop Stobnicki stands as a quiet but unwavering witness to the truth. His deep faith is not just professed but lived anchoring every decision, every word, and every silence. Well-educated and deeply grounded in the doctrine of the Catholic Church, he teaches not only with clarity but with the authority that comes from a life formed in truth. With wisdom and prudence, he guides not by force or spectacle, but by example avoiding the distractions of politics and drama, and always keeping his gaze fixed on Christ. It is a blessing to be shepherded by someone who does not seek attention, but who constantly seeks the will of God. His leadership reminds us that true strength lies in integrity, and that fidelity to truth is the surest path to peace.
From the very beginning, he received me with kindness and humility not only as a shepherd, but as a true spiritual father. His presence is both strong and gentle, filled with the kind of wisdom that listens, guides, and uplifts without judgment. He carries himself without pretence, and in many ways, he feels more like a friend, someone who genuinely cares for the souls entrusted to him. It was a grace from God to be able to have the opportunity to spend the 5 days with him, at the MSM General Chapter and to be able to attend all the Masses and ceremonies as well as first Holy Communion.
REX!: In mentioning your participation in the Milita Sanctae Mariae General Chapter, it is also known that you serve as chaplain to MSM in Australia. What are your responsibilities in this role?
Fr.MG: Yes, so the chaplains are not placed under the authority of the dignitaries but form a special hierarchy; they are not invested with hierarchical powers within the Order but have a role of teaching and controlling all that concerns doctrine, spirituality, morals, canon law and liturgy. Theirs is the right to attend Chapters corresponding to their function. They must become impregnated with the Rule of the Militia Sanctae Mariae, guide the piety of the knights in the sense that the Rule determines, be spiritually inspiring, and living images of the Lord Jesus, whom they represent on earth. This is what my role mostly consists of. Priests and religious who wish to belong to the Order; without fulfilling any particular function, are called chaplains counsel.
The Church of Our Lady Victorious in Prague. (photo: TB)
REX!: Interesting. By the way, had you ever been to Europe before coming to the General Chapter? How did you like Prague and Czechia? Did anything surprise you?
Fr.MG: I have visited many European countries in the past, so travelling to Europe was not new to me, but Prague was a first-time experience. I was especially looking forward to visiting the Church of Our Lady Victorious and the Infant Jesus of Prague. The visit was truly beautiful; our group made a consecration to Our Lady while singing the Salve Regina in Latin as the people prayed. This was a particularly moving highlight of the trip.
I was deeply moved by the statue of the Infant Jesus of Prague. Words cannot fully describe the impression it made on me. Having seen many beautiful churches before, this one stood out for its unique beauty and spiritual atmosphere.
The country of Czechia itself was pleasant, though I was uncertain what to expect initially. Upon arriving at the airport, I noticed a significant number of Muslims entering the country. My first impression was that there seemed to be a large Muslim presence, and I even observed some visiting the churches we attended. Later, however, I learned that they were Arab tourists who visit Prague in large numbers. In reality, there is still no significant Muslim community here.
The Infant Jesus of Prague. (photo: TB)
REX!: I am happy that you liked our country and the Infant Jesus of Prague! But back to your apostolate. Is there any Chaldean Rite priest who would like to join you or has at least expressed support for you?
Fr.MG: From what I’ve observed, many in the Chaldean community seem too comfortable with the reforms or perhaps too afraid to speak the truth openly. So no, there are no priests. There is a deep concern about social status and what others think, often more than about how God sees them. Many would rather stay silent and remain in error than risk being talked about by others.
It’s heartbreaking because I know many faithful who want to attend our Mass but hesitate out of fear—fear of gossip, judgment, or being ostracized. Some are even discouraged by others who insist that priests outside the official Chaldean diocese aren’t truly priests. This misconception only adds to the confusion and keeps people from receiving the grace they need.
It’s a sad reality that fear and concern for appearances sometimes prevent people from seeking the fullness of the faith.
REX!: Don´t you sometimes feel alone then? Is there any chance you will find some priestly followers in your community? And what would you recommend to a priest of the Chaldean rite anywhere in the world who would also like to explore the tradition? Could they contact you if needed?
Fr.MG: I do not often feel alone in my ministry. Most of the time, I am quite occupied with numerous duties throughout the day. I frequently travel long distances to administer the sacraments to the faithful. During the quieter moments, I use the time to deepen my relationship with Christ and to work diligently for the growth of the apostolate. This work is very time-consuming, often requiring days of research on various aspects of the rite in order to preserve our sacred traditions.
I do not believe there are many priestly followers of this path, as many are understandably apprehensive. However, there are numerous Chaldean priests and bishops, particularly in Australia, who closely observe our activities. They are keen to see how we progress and how we engage with the community.
Last year, before Easter, I encountered one of the newly ordained priests at a local chemist or pharmacy. He was pleased to see me, and we spent over an hour discussing my ordination, priesthood, and other matters. He acknowledged that they were aware of my work and my place within the Church. He admits that initially there was concern I might draw away their faithful and youth, potentially causing division. However, he said that was not the case, and they have since come to realise this. This same priest had played a significant role in creating confusion within the community regarding my ordination and apostolate. At the end of our conversation, he invited me to share a meal, and when we purchased some food, he asked me to bless it. I responded, “I thought I wasn’t a priest,” to which he laughed. I joked about taking a photo of us to send to his bishop, but he asked me not to, laughing as he said so. There is more I could share about our conversation and that priest in particular, but I will leave it at that.
If any Chaldean priest is interested in learning more about the traditional Chaldean rite which I alas doubt at this time I would encourage them to turn to Our Lady for guidance. I am not where I am now without the assistance of Our Holy Mother. Since Christ is the Truth, He and His mother will never lead us away from it. I also recommend having strong conviction, an open heart, and seeking the guidance of the Holy Spirit to reveal the truth. Any priests wishing to reach out are most welcome to contact me through social media or through anyone who has my personal contact details. As Our Blessed Lord proclaimed, it is true that the harvest – and a worldwide one at that – indeed is great, but the labourers are few. There are so many souls around the world in dire need of the authentic Faith and Sacred Liturgy, and the true guidance and support it provides, but too few good strong men to provide for them.
REX!: There are many other questions we could ask, but we will limit ourselves to the last one: What are your plans for the immediate as well as medium-term future?
Fr.MG: My plans are to continue building upon the foundation we have established and to further expand our mission. At the beginning of next year, God willing, we anticipate several major developments currently in progress. These efforts are, of course, for the greater glory of God and for the salvation of the faithful.
While Australia is a beautiful country, it also presents certain challenges, with many aspects becoming increasingly difficult. Nevertheless, this apostolate has the potential, and needs, to grow into a worldwide ministry. We must do all we can to reach all Chaldeans who long for the true Chaldean Mass and the authentic Catholic Faith. It is also true, however, that the Chaldean Rite is a truly priceless and God-given treasure that all Catholics, of all backgrounds, can be profoundly nourished and inspired and edified by. After all, it is not every day that you can hear in the Sacred Liturgy the literal words of Consecration spoken as they were by our Blessed Lord at the Last Supper.
To reach a truly worldwide congregation of precious souls, by next year, I aim to establish numerous additional chapels across various continents, expanding beyond the three mission chapels currently operating in Australia.
Of course, these plans require significant establishment efforts and travel, which will be challenging given our apostolate’s limited resources. We rely heavily on the generosity of faithful benefactors and friends, and we pray that God will continue to send us support for our worldwide mission.
I also humbly ask the faithful who read this to remember our apostolate in their daily prayers, so that we may continue to glorify God through our work. May the Blessed Mother bless and intercede for you all.
AMDG
+JMJ+
Father Mina George. (photo: TB)
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Dear Father, thank you very much for the interview, which I found truly interesting, and I hope our readers will enjoy it as well. I look forward to your return to our country one day — God willing — where you have made many friends. Above all, through the intercession of the Blessed Virgin Mary, I wish you an abundance of God’s grace, so that your work in caring for immortal souls and in the renewal of the ancient Chaldean rite may prosper with His help.
Interviewer: D. Grof
Source: REX!
