THE OLD ROMAN 08/xii/19

news, views & info


ORDO w/c Sunday 8th December 2019 Vol I Issue xv

Com. Sunday Advent II
(W) Missa “Salve Sancta” 
d.i2a) Advent II 
Gl. Cr. Pref.BVM
PLG. of Advent II 
M09.12In the Octave of the Conception
Com. Feria II of Advent II
(W) Missa “Salve Sancta”
s.d2a) Advent II
3a) Holy Spirit 
Gl. Cr. Pref.BVM 
T10.12In the Octave of the Conception
Com. Feria III of Advent II
Com. St Melchiades of Rome
(W) Missa “Salve Sancta”
s.d2a) Advent II
3a) St Melchiades
Gl. Cr. Pref.BVM 
W11.12St Damasus of Rome C.
Com. Conception Octave
Com. Feria IV of Advent II 
(W) Missa “Sacerdotes tui” 
s.d2a) Conception
3a) Advent II
Gl. Cr. Pref.Common
T12.12In the Octave of the Conception
Com. Feria V of Advent II
(W) Missa “Salve Sancta”
s.d2a) Advent II
3a) Holy Spirit 
Gl. Cr. Pref.BVM 
F13.12St Lucy of Syracuse VM
Com. Conception Octave
Com. Feria VI of Advent II 
(R) Missa “Dilexisti”
d.2a) Conception
3a) Advent II
Gl. Pref.Common
S14.12In the Octave of the Conception
Com. Saturday of Advent II
(W) Missa “Salve Sancta
s.d2a) Advent II
3a) Holy Spirit 
Gl. Cr. Pref.BVM 
Com. Octave of the Conception
Com. St Eusebius of Vercelli
(Rose) Missa “Gaudete in Domino” 
s.d2a) Conception
3a) St Eusebius BM
Cr. Pref.Trinity 

KEY: A=Abbot A cunctis=of the Saints B=Bishop BD=Benedicamus Domino BVM=Blessed Virgin Mary C=Confessor Com=Commemoration Cr=Creed D=Doctor d=double d.i/ii=double of the 1st/2nd Class E=Evangelist F=Feria Gl=Gloria gr.d=greater-double (G)=Green H=Holy K=King M=Martyr mpal=missae pro aliquibus locis Mm=Martyrs Pent=Pentecost P=Priest PP/PostPent=Post Pentecost PLG=Proper Last Gospel Pref=Preface ProEccl=for the Church (R)=Red s=simple s-d=semi-double Co=Companions V1=1st Vespers V=Virgin v=votive (V)=violet W=Widow (W)=white *Ob.=Obligation 2a=second oration 3a=third oration

Ritual Notes

  • The preceding Sunday of Advent is always commemorated through the week unless a feast of DII rank or higher;
  • “DeusQui” is the seasonal collect of the BVM; “ProEccl” collect “against the persecutors of the Church”
  • According to Canon 188 CIC 2017 the Mass “Gaudens gaudebo” of 1863 for the [Immaculate] Conception of the BVM is FORBIDDEN to be said. Instead the original Mass “Salve Sancta” for the Feast of the Conception should be said, downloadable file below:




… to this fifteenth edition of “The Old Roman” a weekly dissemination of news, views and information for and from around the world reflecting the experience and life of 21C “Old Romans” i.e. western Orthodox Catholics across the globe.
CONTRIBUTIONS… news items, magazine, devotional or theological articles, prayer requests, features about apostolates and parish mission life are ALL welcome and may be submitted via email. Submissions should be sent by Friday for publication the following Sunday.

The Second Sunday of Advent

On this day the Church not only makes mention in the office of the priest, but also in the Mass, of the two different Advents of Christ, that by His first gracious advent may be gladdened, and by His last terrible coming at the day of judgement we may be impressed with salutary fear. With this intention she cries out at the Introit: People of Sion, behold the Lord shall come to save the nations; and the Lord shall make the glory of his voice to be heard in the joy of your heart (Is. 30:30).

Today’s liturgy is filled with the thought of Isaiah (whose name means ‘the Lord saves’), since he is beyond all others, the prophet who proclaims the coming of Christ the Redeemer. He foretold seven centuries before, that “a virgin” should “conceive and bear” a son, “Emmanuel” (Is. 7:14), and that God would send His “angel”, that it is John the Baptist who should “prepare His way before Him” (Gospel) and the Messiah should come clothed with the power of God Himself to free all nations from the bondage of Satan.

“The root of Jesse,” he goes on, “shall rise up to rule the nations (Epistle), and the deaf and the blind, plunged in darkness, that is the heathen, shall hear the words of release and shall see (Gospel). Then shall the true Jerusalem, that is the Church, “tremble with joy (Communion), for all the nations sanctified by Christ shall flow unto it.” (Gradual).

When the imprisoned St. John the Baptist, by sending his disciples to Christ, caused our Blessed Lord to be asked if He were indeed “He who art to come,” Christ proved His Divine Mission by the miracles worked by Him. “But,” St. Gregory the Great explains, “After so many wonders the death of Jesus caused great scandal in the hearts of men faithless to God; and Christ Himself forewarned us against this stumbling-block to which the Jews fell victim.” Let us, therefore, welcome our Lord in the lowliness of His manger, for then He will welcome us in His glory when he comes again to judge the world.

St Lucy of Syracuse VM

Feast 13th December. Hagiography states that Saint Lucy was a Christian martyr during the Diocletian persecution. According to apocryphal texts, the beautiful Lucia was born to a prosperous family of nobility in Syracuse on the island of Sicily. In the days of early Christian persecution, legends say that Lucia carried food to Christians hiding in dark underground tunnels. To light the way she wore a wreath of candles on her head.
St Lucy, a native of Syracuse, Sicily, consecrated herself to God from her childhood. Her mother did not know of her vow and wished her to marry a young pagan. At the tomb of St. Agatha, she prayed for the cure of her mother from a serious disease. When this prayer was granted she informed her mother of her vow, to which her mother then consented. When the young pagan saw her distributing her goods among the poor, his anger knew no bounds. He accused her before Paschasius, the governor, of being a Christian. She was brought before a judge who commanded her to be exposed to temptation in an evil house. But God watched over her and made her absolutely immovable so that no number of guards could carry her to that place. In a similar way He preserved her from the pains of fire and other dreadful torments. Finally she died in prison of wounds she had received in 304. To give her even more honour her name is included in the Canon of the Mass.
Her name, which means “light,” probably accounts for the story that her eyes were put out and her eyesight miraculously restored, and may be connected with the fact that her feast occurs near the time when (in the Northern Hemisphere) the nights are longest. In Italy, torchlight processions and bonfires mark her day, and bowls of a cooked wheat porridge known as cuccia is eaten because, during a famine, the people of Syracuse invoked St. Lucy, who interceded by sending a ship laden with grain (much as St. Joseph also did for the people of Sicily).
In Sweden the day is observed by having one of the daughters of the house dress in a white robe with a crown of lighted candles and go singing from room to room early in the morning when it is still dark to awaken the other family members and to offer them St. Lucy’s Cakes and hot coffee. In Sweden, there are also public processions of “Lucias,” and cities will elect an official “Lucia” for the year, with Sweden electing a national representative of the Saint.

The Old Roman VIEW…

The season of “good will” provides the ideal opportunity for Old Romans everywhere to share the Gospel of Hope! Acts of kindness are looked upon more favourably this time of year and even a deliberate sharing of faith-filled season’s greetings may be appreciated!

One of the striking aspects of the Church described in Acts is the radical inclusion of the fellowship of believers [cf Acts2:42-47]. Meeting together daily, praying together, sharing in the Eucharist, sharing meals and their material possessions in common; its easy to appreciate how people would be drawn to such a group. Such of course is regrettably far removed from most people’s experience or expectation of Church today.

One of the differences often commented on between Old Roman communities and “traditional Catholic” communities, is the welcome and experience of fellowship within them. This is due perhaps – aside from the personalities involved – to the fact that Old Romans do not feel they have anything “to prove”. Old Romans are not embroiled with internal denominational politics, do not have to fight for “tradition” nor score points off one another concerning the minutiae of liturgical rubrics; Old Romans simply live Tradition!

Many people often become Old Romans to escape the politics and negativity they’ve experienced elsewhere in “Traddie-land” or “Sede-world”! In Old Roman communities much greater emphasis is given to fellowship and living the Faith – not by rote, but by conviction – than rehearsing arguments; it matters more who you are! Many others become Old Romans because their journey of Faith has led them to seek the authentic western manifestation of the orthodox Catholic Faith expressed in the perennial Tradition and customs of the Latin Rite. Indeed this is the difference between for example Old Romanism and other expressions of Western Orthodoxy and traditional Anglicanism.

Advent and Christmas is a time when many people who otherwise would have little or no connection with the Church become open and more interested to share in our religious customs. In common with other expressions of Christianity, Old Romans will be advertising and welcoming guests to our communities and to experience our worship and celebration of this holy season. May we demonstrate and convey to all this season, something of that enthusiasm and fellowship that our ancestors in the Faith manifested in those early days of Pentecost.

The Old Roman Conception

The Eastern Christian Church first celebrated a “Feast of the Conception of the Most Holy and All Pure Mother of God” on December 9, perhaps as early as the 5th century in Syria. The original title of the feast focused more specifically on Saint Anne, being termed “sylepsis tes hagias kai theoprometoros Annas” (“conception of Saint Anne, the Ancestress of God”). After the feast was translated to the Western Church in the 8th century, it began to be celebrated on December 8. It spread from the Byzantine area of Southern Italy to Normandy during the period of Norman dominance over southern Italy. From there it spread to England, France, Germany, and eventually Rome.

The proper for the feast of the Conception of the Blessed Virgin Mary in the Medieval Sarum Missal merely addresses the fact of her conception. In 1568, Pope Pius V revised the Roman Breviary, and though the Franciscans were allowed to retain the “Immaculate” Office and Mass written by Bernardine dei Busti, this office was suppressed for the rest of the Church, and the office of the Nativity of the Blessed Virgin was substituted instead, the word “Conception” being substituted for “Nativity.” According to the Papal Bull Commissi Nobis Divinitus, dated 6 December 1708, Pope Clement XI mandated the feast as a day of Solemnity and a Holy Day of Obligation. Prior to 1854, most missals referred to it as the Feast of the Conception of the Blessed Virgin Mary. The festal texts of this period focused more on the action of Mary’s conception than on the theological question of her preservation from original sin. A missal published in England in 1806 indicates the same Collect for the Feast of the Nativity of the Blessed Virgin Mary was used for this feast as well [The Roman Missal in English Tr. John England (Philadelphia: Eugene Chummiskey, 1843), p. 529.] If the Rule of Believing really is established by the Rule of Praying, then eodem sensu eademque sententia is right at the heart of whether the doctrine should ever have been dogmatised. The Deposit of Faith, the Tradition handed on through the Apostles, can only ever exist, can only ever be expressed, so that it comes to Christ’s People with the same sense and with the same meaning.

Throughout Christian history, from the rising of the sun to its setting, the forms of the Liturgy rested on the auctoritas of Tradition; of the centuries which prescribed and graciously sanctified what was being done. That auctoritas was guaranteed, strongly backed up by, the (more transient) human structures of power within the Church, which preserved the Liturgy’s integrity and guided its gradual and organic evolution. It was inconceivable that things could be different. Never had it been otherwise. Yet in 1854 Pope Pius IX created a new liturgy with different emphasis to accompany the promulgation of his new dogma.

For the Ultrajectine Old Roman episcopate’s response to the promulgation by Pius IX of Rome in 1854 of the Bull, “Ineffabilis Deus” dogmatising the doctrine of the Immaculate Conception of the Blessed Virgin Mary click and scroll down here. The letter to the Pope was recorded in “A History of the So-Called Jansenist Church of Holland; with a Sketch of Its Earlier Annals, And some Account of the Brothers of the Common Life” by the Rev. J.M. Neale, M.A. published at Oxford: John Henry and James Parker, 1858. Pope Sixtus IV had left Latin Rite Catholics free to believe that Mary was subject to original sin or not, having “allowed its celebration in the entire Church” by his decree of 1476; this freedom had been reiterated by the Council of Trent. Essentially this remains the Old Roman position today; the doctrine may be held, taught and believed as pious belief, but never as a divinely revealed nor infallible dogma i.e. as a required belief for salvation.

An Old Roman – Archbishop Pieter Codde of Utrecht

“An Old Roman” is a weekly look at significant Old Romans in Church history…

Pieter Codde (also known as Petrus Codde) was the Old Roman Catholic Archbishop of Utrecht from 1688 to 1710. Details are scant regarding Codde’s youth. However, Codde completed his theological formation under the Oratorians at the old University of Leuven, and was ordained priest in 1672.

Because of the upheavals of the Protestant Reformation in the Netherlands, the ordinary functioning of the Catholic Church had been disrupted during the sixteenth and seventeenth centuries in the historic sees of that country. While some churchmen, especially amongst the Jesuits, argued that the historic sees had disappeared during the Reformation period, none could produce substantial evidence that either the dioceses or their respective chapters had ever been suppressed. However, promoting the notion that these sees had ceased to exist was essential to Jesuit political and ecclesiastical interests in the Low Countries during the late seventeenth and early eighteenth centuries.

Nevertheless, the native Dutch clergy adamantly argued that their local churches were still extant and still enjoyed the jurisdictional autonomy from the Papacy that they had enjoyed for centuries. In this context, Codde was named Vicar Apostolic by the Papal legate for the Netherlands in 1688. That same year, he was also elected Archbishop of Utrecht by the cathedral chapter.

Codde soon found himself in friction with the Jesuits. In order to further their interests in the Netherland, in 1691, the Jesuits took the step of falsely accusing the Codde of favoring the so-called Jansenist heresy. Pope Innocent XII appointed a Commission of Cardinals to investigate the accusations against Archbishop Codde. The result of this inquiry was a complete and unconditional exoneration of the Archbishop. Not accepting of this decision from the Roman Commission appointed by Pope Innocent XII, the Jesuits and their allies pressed the new Pope, Clement XI, to summon Archbishop Codde to Rome in 1700 under the pretext of participating in the Jubilee Year. When in Rome, Codde was forced to submit to another Roman Commission appointed to try the Archbishop once again on charges of heresy. The result of this second proceeding was again a complete and unconditional acquittal. Whilst this should have ended the matter, Pope Clement was prevailed upon in 1701 to issue an order that unfairly suspended Archbishop Codde and appointed a successor to the See of Utrecht.

When knowledge of these events became public, the reaction of churchmen across Europe was that of indignation, even amongst those most favourable to the position of the Jesuits and their allies. A significant portion of clergy for the Church in the Netherlands regarded the suspension of their Archbishop to be wholly unjust. They refused to acquiesce to this violation of the rights and autonomy of the Dutch Church, a right conceded and guaranteed by the Roman authorities since the twelfth century. These Dutch churchmen held the action not only to be illicit and void, but also asserted their historic right to choose a successor to Codde. Consequently, they refused to recognize the prelate whom Pope Clement wished to impose on the See of Utrecht. Their ecclesiastical position and canonical claims were supported by eminent theologians and canon lawyers as well as bishops and civil officials including the Dutch Government which not only refused to allow Archbishop Codde’s “successor” to function in Holland, but also demanded that Codde be allowed to return to Utrecht.

Upon his return to Utrecht in June of 1703, Archbishop Codde found the Dutch Church to be in utter chaos. Continued strife with the Jesuits and their allies seemed inevitable as attempts to resolve the matter came to nought. Finally, in March 1704, Archbishop Codde announced in a Pastoral Letter his decision to retire from the actual exercise of his office, under protest against the injustice of his suspension. He retired to his country house near Utrecht where he died on December 18, 1710.

With Archbishop Codde’s decision to retire, the administration of the diocese reverted, according to all principles of canon law, to the Cathedral Chapter which ably discharged its duties. During this period, the chapter arranged to have Bishop Luke Fagan, the Irish Bishop of Meath and later Archbishop of Dublin, ordain priests for the Church of Utrecht. Following Bishop Fagan’s lead, three French bishops also signified their willingness to ordain clergy for the Dutch church.

Meanwhile, the troubled Church of the Netherlands continued efforts to obtain a hearing for resolution of her grievances. In May 1717, the case was presented to the old University of Leuven. In the course of that year and the next, the entire body of theologians and canonists of the University agreed that the rights of the Chapter of Utrecht had been violated and the actions against it were not only contrary to canon law but null and void. The appeal of the Dutch Church to a future General Council for a resolution of her grievances was ignored by the Roman authorities. As a result, in 1724, the Church of the Netherlands which had been de jure autonomous for centuries, became, de facto, an independent Catholic Church, namely the Old Roman Catholic Church. This confessed and continued to uphold the unchanged Apostolic Faith down to the end of the nineteenth century. When the mother Church of Utrecht succumbed to various Protestantising errors in the early years of the twentieth century, the Faith and Apostolic Succession of the Dutch Old Roman Catholic Church was preserved in Great Britain by then-Bishop Arnold Harris Mathew who had been consecrated in 1907 by the Archbishop of Utrecht (with the Bishops of Haarlem and Deventer as co-consecrators) to be a regionary bishop for England. Mathew’s withdrawal of the Old Roman Catholic Church of Great Britain from the Utrecht Union in 1910 marked the beginnings of contemporary Old Roman Catholicism.

Pieter Codde (1648 – 1710)


One of the greatest impediments to evangelism in the 21C is not the ignorance of non-believers, but of believers! Catechism Classes are currently ongoing around the Communion for all levels of students, those exploring or converting to the faith, those being brought up in the faith and those preparing to be Baptised/Confirmed in the faith.

BACOOR (Philippines) the Mission Parish of Jesus the Divine Mercy offers a catechetical Mass for children on Sunday’s from 10am.

BRIGHTON (UK) the Brighton Oratory holds Catechism Conferences on Saturday mornings for those wishing to deepen and better understand their faith, from 10am following coffee and fellowship after the 0830 Mass.

CHICAGO (USA) the Mission Parish of St Anne‘s is holding classes for explorers and converts contact Fr Thomas Gierke OSF for more information [contact details below].

Of your charity…

For health & well-being…

Christopher, Lyn B, Simon G, Dagmar B, Karen, Debbie G, Fr Graham F, Fr Stephen D, Heather & Susanna L-D, Finley G, Diane C, Pat, Paul, +Rommel B, Penny E, Colin R, John, Ronald, Fr Gerard H, Lilian & family, Ruth L, David G, David P, Patrick H, Debbie G, Karen K, Fr Graham F, S&A, Dave G, +Charles of Wisconsin, +Tissier, Fr Terrence M, +Guo Xijin, +John P, Karl R-W, Fr Antonio Benedetto OSB, Fr Kristopher M & family, Mark Coggan, Ounissa, Ronald Buczek, Rik C, Adrian & Joan Kelly, Juanita Alaniz & family, Shirley V, Luke

For those vocationally discerning…

James, Breandán, Manuel, Vincent, Darren, Akos, Roger, James, Adrian, Carlos, Thomas, Yordanis, Nicholas, Tyler, Micha, Michael, Gaëtan

For the recently departed…

Lauretta (21.01.19), Clive Reed (23.01.19), Fr John Wright (24.01.19), Shelley Luben (11.12.18), Mick Howells (13.12.18), Daniel Callaghan (13.02.19), Alfie (Hub guest), Père Pierre Fournier (08.02.19), Jill Lewis (24.02.19), Cynthia Sharpe Conger (28.02.19), Richard (Ricky) Belmonte, Fr Leo Cameron OSA (29.03.19), Fr John Corbett (30.03.19), Deacon Richard Mulholland (Easter Day), Peter, Bernard Brown (27.06.19), Peter Ellis (01.08.19), Petronila Antonio (10.09.19), Fr Mark Spring (13.09.19), Jean Marchant (15.09.19), Mary Kelly (15.10.19), John Pender (23.10.19)

For those who mourn…

Barbara R & family, Brenda W & family, Joseph S, Catherine L & family, Rev George C & family, Jean C, Margaret & Bonita C, Debbie M & family, Phil E & Family, Adrian Kelly & family, Fr Nicholas Pnematicatos & family

Daily Missal

To accompany your worship why not invest in a St Andrew’s Daily Missal that contains ALL the Propers for ALL the Masses offered throughout the year?
The St Andrew’s Daily Missal also contains historical commentary and footnotes on the Feast days, devotions, prayers of preparation for before and after Mass as well as the Ordinary of the Mass and Propers for Vespers for Sundays and major Feast days throughout the year in Latin and in English. It also contains forms for Morning and Evening Prayer, Benediction of the Blessed Sacrament and Compline. It really is a treasury of devotion!

To order directly from the publishers, visit here $68 = £52.50 approx

Mass Centre Directory

If you would like your mission’s Mass times and other activities included here just submit details via email.


PHILIPPINESBacoor Parish of Jesus the Divine Mercy, Copper St. Platinum Ville, San Nicolas III, Bacoor, Province of Cavite

1000Mass & Children’s Catechesis
1st Wed’s1900Mass & O.L. of Perpetual Succour Devotions
1st Frids’1900Mass & Sacred Heart Devotions

PHILIPPINES, Lagunas Parish of San Isidro Labrador, Dita, Sta. Rosa

1st Wed’s1900Mass & O.L. Perpetual Succour Devotions
1st Fri’s1900Mass & Sacred Heart Devotions


UK, Brighton The Brighton Oratory of SS Cuthman & Wilfrid, 1-6 Park Crescent Terrace, Brighton BN2 3HD Telephone +44 7423 074517

Sundays0830Mass & homily
& Daily1000Breaking fast
Wed’s1730Holy Hour & Benediction
Sat’s0830Mass & homily
1000Catechism Conference

UK, Bristol The Little Oratory of Our Lady of Walsingham with Saint Francis, 11 The Primroses, Hartcliffe, Bristol, BS13 0BG

Sundays1030Sermon & Holy Communion


USA, Chicago IL Parish Mission of St Anne, Church of the Atonement, 5749 North Kenmore Avenue, Chicago, IL 60660 Telephone: (773) 817 – 5818

Sundays1800Mass & homily (2nd of the month)
Wed’s1930Catechism & Reception Class

USA, Chicago IL Missionary Franciscans of Christ the King, The Friary


USA, Glendale AZ St. Joseph’s Glendale AZ. Contact address: 7800 N 55th Ave Unit 102162 Glendale AZ 85301 Telephone +1 310 995 3126


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