news, views & info
ORDO w/c Sunday 22nd December 2019 Vol I Issue xvii
|S||22.12||FOURTH SUNDAY OF ADVENT|
(V) Missa “Roráte, coeli”
|s.d||2a) Deus Qui|
3a) Pro Eccle
|M||23.12||Feria II of Advent IV|
(V) Missa “Roráte, coeli”
|s.d||2a) Deus Qui|
3a) Pro Eccle
|T||24.12||Vigil of the Nativity |
(V) Missa “Hódie sciétis”
|W||25.12||THE NATIVITY OF OUR LORD JESUS CHRIST|
1st Mass at Midnight
Missa de Angelis
(W) Missa “Dominus dixit”
2nd Mass at Dawn
Missa de Pastores
(W) Missa “Lux fulgebit”
3rd Mass during the Day
Missa de Nativitate
(W) Missa “Puer natus”
2a) St Anastasia
Gl. Cr. Pref. Nativity
PLG of Epiphany
|T||26.12||St Stephen Protomartyr |
Com. Octave of the Nativity
(R) Missa “Sederunt principes”
|F||27.12||St John, Apostle & Evangelist |
Com. Octave of the Nativity
Com. Octave of St Stephen
(W) Missa “In medio ecclesiae”
|S||28.12||Feast of the Holy Innocents|
Com. Octave of the Nativity
Com. Octave of St Stephen
Com. Octave of St John
(V) Missa “Ex ore infantium”
|S||29.12||Sunday within the Octave of the Nativity|
Com. St Thomas of Canterbury
Com. Octave of the Nativity
Com. Octave of St Stephen
Com. Octave of St John
Com. Octave of H.Innocents
(W) Missa “Dum medium”
Or & in Europe
St Thomas of Canterbury BM
Com. Octave of the Nativity
Com. Octave of St Stephen
Com. Octave of St John
Com. Octave of H.Innocents
(R) Missa “Gaudeamus omnes”
|2a) St Thomas|
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
- Every priest may, without requiring an indult, offer the three Masses of Christmas Day. It is not permitted however to offer Midnight Mass privately – even if it be a low Mass, it must be said publicly (i.e. advertised). Otherwise, a priest who can only say one Mass should say the Mass closest to the hour at which he offers e.g. early morning the “Dawn Mass” or later the Mass “of the day”.
- If a priest says the three Masses he must not take the ablutions at the end of the first or second, but follow the custom as on All Souls day regarding the purification of the chalice (this is so as not to break his fast). So after the first Mass having consumed the Precious Blood, he simply recovers the chalice with the Pall, bows low and says the prayer “Quod ore sumpsimus” bowing low before the altar, then washes his fingers with the lavabo saying “Corpus tuum, Domine”; the vessels and Corporal remain on the altar (the latter not returned to the Burse) until the Second Mass. At the Second Mass, at the Offertory, the chalice is replenished with water and wine in the usual way but without leaving the Corporal at the centre of the altar, again the ablutions are dispensed with until after the Third Mass when they are performed as usual.
- The Communicantes of the Nativity is said at all Masses on Christmas Day: at first Mass is said “in noctem sacratissimum celebrantes” at all other Masses of the day and in the Octave is said “in diem sacratissimum etc”.
- The Last Gospel of the Third Mass of Christmas Day is that of the Epiphany and is usually given in the Missal at the end of the Propers.
- In the Octave of Christmas, each of the feasts following Christmas Day has an Octave which is commemorated at each subsequent Mass.
- On the Feast of Holy Innocents the colour of the Mass is violet and penitential in character thus the Alleluia, Gloria etc is not said (the reverse i.e. red vestments and festive Propers are used on the Octave day).
- No votive Requiems are permitted during the Christmas Octave inclusive; but obsequies if required are of course permitted.
… to this seventeenth 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 Fourth Sunday of Advent
Like the whole liturgy of this season, the purpose of the Mass for the Fourth Sunday of Advent is to prepare us for the twofold coming of Christ: His coming in mercy at Christmas; and in justice at the end of the world.
In this mass we meet once again with the three great figures that are before the mind of the Church throughout Advent: Isaias, St. John the Baptist, and our Lady. The prophet Isaias foretells of St. John the Baptist that he will be “A voice of one crying in the wilderness: Prepare ye the way of the Lord, make straight his paths … and all flesh shall see the salvation of God.” And “the word of the Lord was made unto John, the son of Zachary in the desert. And he came into all the country about the Jordan, preaching the Baptism of penance for the remission of sins” (Gospel).
“John,” St. Gregory explains, “told those who hurried in crowds to be baptized: ‘Ye brood of vipers, who hath told you to flee from the wrath to come?’ Now the wrath to come is the final chastisement, which the sinner will not be able to escape unless he have recourse now to the lamentations of penance. The friend of the Bridegroom warns us to bring forth not fruits merely of penance but worthy fruits. These words are a call to each man’s conscience, bidding him to lay up by means of penance a treasure of good works, the greater in proportions to the ravage of sin which caused it”. And St. Leo says, “God Himself teaches us by the prophet Isaias: I will lead the blind in a way that they know not, and I will turn the darkness before them into light and I will not forsake them.” Come, Lord Jesus, and tarry not.
The Nativity of our Lord means hope in the darkness of this world.The Revd Mr Criostoir MacanBhainbh, Seminarian, USA
A Child is born to us, and a son is given to us; upon his shoulder is supreme sovereignty, and He shall be called Angel of great counsel.
Unto us a Child is born, unto us a Son is given – It is the Son of God, God begotten of the Father in the one day of eternity (Ego hodie genui te—This day have I begotten thee), who is now born into the world. As it was at midnight that our Lady brought her first-born Son into the world and laid Him in a cradle, so the first of the three Christmas Masses is celebrated in the stillness of midnight.
“With great devotion,” says St. Leo, “has the Incarnate Word given Himself to win for us the fight against Satan, for not in His divine Majesty but in the weakness of our flesh He waged war against this cruel enemy”. “The victory which He has gained, in spite of His weakness, shows Him to be God. It is God of God, Light of Light,” (Credo) who disperses the darkness of sin. “Christ is the true Light who comes to enlighten the world, plunged in darkness” (Collect). “By the mystery of the Word made Flesh,” says the Preface, “the light of Thy glory hath shone anew upon the eyes of our mind: so that while we acknowledge Him as God seen by men, we may be drawn by Him to the love of things unseen.”
“The grace of God our Savior hath appeared to all men, instructing us to deny ungodliness and worldly desires … that He might redeem us from all iniquity, and might cleanse to Himself a people acceptable, and zealous in good works.” (Epistle). He is made like unto us that we may become like unto Him (Secret), and by His example may be enabled to live a holy life (Postcommunion). Thus shall we “live soberly, justly, and godly in this world, looking for the blessed hope and coming of the glory of the great God and our Savior Jesus Christ ” (Epistle).
The Nativity of Our Lord manifests the possibility of our true birth into eternity by His earthly birth into limitation. We can transcend because He descended.The Very Revd Monsignor Kristopher Manghera VG, St. Joseph’s Glendale AZ, USA
The Old Roman VIEW…
Part 2 of our centenary tribute to Archbishop Mathew is further below in this edition, but the following is worthy of republishing, from the Primus’ pastoral epistle “Deus est fidelis” published January 1st 2018…
There are few today who can recognisably be said to safeguard the legacy of Archbishop Mathew (memory eternal). Recognising in 1910[xiv] the failure of our later Ultrajectine brethren to remain steadfast to the faith and praxis of the Apostles, +Mathew was forced to concede that despite the frailty of his own humanity, it was incumbent upon himself to preserve intacto that same “single deposit of the faith once delivered to the saints”[xv] that both Ultramontane and papalotrous Rome and then apostatising Utrecht were failing to maintain, infected with the pernicious influences of the contemporary zeitgeist and both responding in erring reactionary fashion. His Grace, in true spiritual and intentional form turned to the East for assistance in this endeavour and found there that “right-belief” pertaining to that consistent canon of faith holding fast to “quod ubique, quod semper, quod ab omnibus creditum est”[xvi] and recognising the necessity regarding Rome’s erring and Utrecht’s folly, determined and achieved a communion with an Apostolic See, that of St Peter at Antioch[xvii]. This much overlooked achievement of reconciling the faithful remnant of the Latin West with the Greek East is where our present energies concerning ecclesiology have turned focus in recent Synods and is truthfully what may be regarded as the most important element of +Mathew’s legacy. For all the divergent appreciations of +Mathew and of those who have truly preserved his legacy for the Church, what distinguishes them from others is generally this lesson, “He that feareth God will do good”[xviii] and as +Mathew’s motto stated “Quod Deus vult, vult erit”[xix].
Primarily at fault in today’s vestiges of Christendom, is the over reliance on humanity, indeed one is tempted to suggest that the heresy of Arius, far from being extinguished, is still infecting large swathes of the Church. The appreciation of the Incarnation has focused too much on the human aspect to the detriment of the Divine, so that emphasis in understanding the Summary of the Law[xx] has shifted to the second part “Thou shalt love thy neighbour as thyself” ignoring the “greatest and first” command “Love the Lord thy God”[xxi] upon which it is contingent. It is only in loving God first that one can truly begin to love one’s neighbour as one should. If we consider the ideologies that have manifested themselves today, “relativism”, “subjectivism”, “neo-atheism” and “naturalism” we see how this emphasis on “the creation” rather than the Creator is the root cause of the apostasy the Church is suffering. The pre-occupation of self, i.e. “me, myself and I” that is the world’s mantra, has infected the psyche of Christians such that they are unable to see with the eyes of faith, hope without self-reliance and love without consideration of themselves first. It is in this wise that we see that the Devil, the great adversary of the Church, has enjoyed success in this past century particularly, as perhaps Leo XIII’s prophecy and Our Lady of Fatima[xxii] warned us. For though God did indeed become one of us, He did so that we might become one in Him i.e. perfected, holy, without the falleness and brokenness of our human condition, but as wholly reconciled created beings with our Creator as He had originally conceived of and intended us.
This is why the mission of the Old Roman Catholic Church to maintain the Catholic Faith as it was ever revealed and held fast to in the West for over 1800 years before the manifestation of apostasy began, is so vital and integral to the mission of the Church today. The developments in doctrine[xxiii] and liturgy that have taken hold since the nineteenth century demonstrate the struggle and the resistance necessary to preserve the Apostolic Faith and Tradition whole, without the aid of apparitions[xxiv] and visions to reveal new dogmas[xxv] and without the reactionary attempts to revitalise the liturgy and prayer of the Church. It is necessary only to maintain that “which has been believed everywhere and by all” preserving that “single deposit of the faith once delivered to the saints”by God Himself in “the Word made flesh”[xxvi] in the fullness of His Incarnation replete in the Divine Revelation of Our Lord Jesus Christ. It is not insignificant, not mere coincidence surely, that the Faith espoused by Archbishop Mathew and the Old Roman Catholic Church was at once recognisable to and in harmony with that of the Orthodox East, expressly without the later and reactionary developments of Pius IX of infelicitous memory i.e. without the exaggeration and hyperbole of pious doctrine and conflagration of temporal power. We have “the pearl of great price”[xxvii] in the Old Roman Catholic Church for the kingdom of God is within us[xxviii] who are faithful to God.
You can read the whole letter here
The Nativity of Our Lord means, the arrival of Hope in a weary world with God’s intimate love for his created.Bishop Nioclas Kelly OSF Ordinary of Chicago, USA
The Old Roman Prayer for Unity
Almighty and everlasting God,
Whose only begotten Son,
Jesus Christ the Good Shepherd, has said,
“Other sheep I have that are not of this fold;
them also I must bring,
and they shall hear My voice,
and there shall be one fold and one shepherd”;
let Thy rich and abundant blessing
rest upon the Old Roman Catholic Church,
to the end that it may serve Thy purpose
by gathering in the lost and straying sheep.
Enlighten, sanctify, and quicken it
by the indwelling of the Holy Ghost,
that suspicions and prejudices may be disarmed,
and the other sheep being brought to hear and to know
the voice of their true Shepherd thereby,
all may be brought into full and perfect unity
in the one fold of Thy Holy Catholic Church,
under the wise and loving keeping of Thy Vicar,
through the same Jesus Christ, Thy Son,
who with Thee and the Holy Ghost,
liveth and reigneth God,
world without end. Amen.
Christmas reminds us to share HIS love and the good news of salvation.Bishop-Elect Joash Jaime, Divine Mercy Parish, Cavite, Philippines
Christmas Octave – Comites Christi
The celebration of the Birth of the Lord is followed by a number of feastdays. In the Middle Ages they were given the name ‘Comites Christi’ — ‘Companions of Christ’: St. Stephen (December 26), the first martyr in both act and desire and hence the first to be honoured after Christmas; St. John the Evangelist (December 27), the disciple closest to Christ during the Last Supper; the Holy Innocents (December 28), close to the Infant Jesus by their martyrdom; St. Thomas Becket (December 29), whose death at the hands of a Christian king on this day in 1170 so shocked Christendom that his feast day was given the privilege of remaining within the Christmas octave; and St. Sylvester (December 31), the Pope who lived to see the civic peace that followed the Roman persecutions and whose feast thus aptly gives voice to our prayers for the new civic year.
“Consider what is said to you: Love God. If you say to me: Show me whom I am to love, what shall I say if not what Saint John says: No one has ever seen God! But in case you should think that you are completely cut off from the sight of God, he says: God is love, and he who remains in love remains in God. Love your neighbour, then, and see within yourself the power by which you love your neighbour; there you will see God, as far as you are able.St Augustine of Hippo
Begin, then, to love your neighbour. Break your bread to feed the hungry, and bring into your home the homeless poor; if you see someone naked, clothe him, and do not look down on your own flesh and blood.
What will you gain by doing this? Your light will then burst forth like the dawn. Your light is your God; he is your dawn, for he will come to you when the night of time is over. He does not rise or set but remains for ever.
In loving and caring for your neighbour you are on a journey. Where are you travelling if not to the Lord God, to him whom we should love with our whole heart, our whole soul, our whole mind? We have not yet reached his presence, but we have our neighbour at our side. Support, then, this companion of your pilgrimage if you want to come into the presence of the one with whom you desire to remain for ever.”
The incarnation, the lifting up and sanctification of our humanity a symbol of the love and humility of God for his children.The Revd Bro Juniper-Mary Tuite nCDC, Our Lady & St Francis, Bristol, UK
An Old Roman – Archbishop A H Mathew
“An Old Roman” is a weekly look at significant Old Romans in Church history…
Bishop Eduard Herzog’s reply to Mathew was received in late September, 1907. The tone of Herzog’s letter was not encouraging as Herzog said that any evidence was lacking for Catholics in England seeking autonomy from the Papacy. However, Herzog did indicate his willingness to consecrate an Old Catholic Bishop for England should a synod of English Catholic clergy of one mind with Ultrajectine principles elect a priest to the episcopacy.
This initial communication prompted a continued exchange of letters between Mathew and Herzog on the matter of an Old Catholic presence in Great Britain. At the same time, Mathew began correspondence with Bishop Jan van Thiel, the Old Catholic Bishop of Haarlem, whose approach to Mathew’s inquiries was more cautious than Herzog.
Mathew signed the 1889 Declaration of Utrecht, the confessional statement of Old Catholicism, as a sign of his commitment to Ultrajectine theology. He seemed to hold that Old Catholicism could provide a haven for Anglican and Catholic clergy who were dissatisfied with both the Church of England and Papal Catholicism. An Old Catholic church in England that would not enforce clerical celibacy might provide them with the home they would be seeking, with the additional benefit that it would provide valid Sacraments in the eyes of Rome.
The Roman Catholics that Mathew had in mind to were a loosely-bound group unofficially led by Fr. Richard O’Halloran. O’Halloran had been appointed Rector of the newly established St Peter’s Church, Ealing, in 1895. O’Halloran had bought the land on which the parish church and presbytery were built with his personal funds. This purchase was transacted under the vague idea that the property and buildings would eventually be handed over to ecclesiastical authorities.
In 1901, Cardinal Vaughan, who had found O’Halloran a difficult character, proposed to turn the mission over to the Benedictines at Downside and send O’Halloran elsewhere. This was met with fury by O’Halloran, and his congregation was also loyal to him in the main. Being the owner of the title deeds, he refused to depart, and the Roman Catholic Church was powerless to evict him. His consequent suspension meant that his parish was effectively isolated from the mainstream, and in seeking Old Catholic leadership, O’Halloran was looking to regularise their situation by once more becoming part of a church hierarchy.
O’Halloran first approached Gerardus Gul, the Old Catholic Archbishop of Utrecht, in November 1901, when his troubles with Cardinal Vaughan had begun. He then approached Herzog in 1903, when he requested that he administer Confirmation to around twenty candidates from his church. Herzog consulted the Church of England about the situation, and receiving advice from Archbishop Davidson not to become involved, declined to act. By 1907, O’Halloran managed to convince Mathew that there were sizeable numbers of laity who were seeking Old Catholic leadership in Britain, and that the lack of a bishop was preventing their pastoral care.
In response to this, Bishop Van Thiel wrote to O’Halloran suggesting that he should travel to Ealing to discuss the matter. O’Halloran refused this request, and this refusal mystified Mathew and Bishop Demmel of Bonn. Nevertheless, the Dutch bishops gathered in March, 1908, and agreed to hold the consecration at Rotterdam on April 22. Then a letter arrived from Herzog asking if Mathew was married, the Dutch Old Catholics still maintaining priestly celibacy. Mathew replied that he was, and that he had three children. It was therefore decided, after some serious discussion that delayed the consecration date, to allow an exception to priestly celibacy in his case.
Mathew and O’Halloran travelled to Utrecht to meet Gul, and on April 28, 1908 Gul, together with fellow Old Catholic bishops Johannes van Thiel, Nicolaus Spit and Johannes Demmel, consecrated Mathew according to the Roman rite in the cathedral of St Gertrude in Utrecht. In his sermon, Gul said that he was pleased to consecrate “a British subject, who would thus become a regionary Bishop in the British Isles.”
By this event Mathew received the historic episcopate in the succession of the Roman Catholic Church, and thus, unlike the Anglicans, he was beyond any doubt validly consecrated and possessed of effective sacramental power. In 1908, the Roman Catholic Church accepted the validity of orders conferred by the Church of Utrecht, despite that church having been in schism from Rome for almost two hundred years.
It was soon after his return from Holland that Mathew found that O’Halloran had deceived him and that the lay following for Old Catholicism in Britain was much smaller than he had been told. The full story of O’Halloran’s deception was revealed in an article in the “Internationale Kirchliche Zeitschrift” of July-September 1915. The document purporting to show the details of Mathew’s election and those in support of him was a fiction created by O’Halloran for his own ends, and this too was the reason behind his refusal of any Old Catholic visit to Ealing lest the truth surrounding this matter be found out. The only basis for any assertion of mass support for Mathew’s movement was a September 1902 article in the “Fortnightly Review” by the Revd. Arthur Galton, a former Roman Catholic priest who had joined the Church of England. Galton spoke of at least 250 Roman clergy who wished to break away and place themselves under a non-papal church similar to the continental Old Catholics. If these men were indeed to be found, they had not as yet adhered to Mathew’s cause.
Acting honourably, Mathew immediately offered his resignation to the Utrecht Union bishops. Writing to Herzog in later years, on 6 August 1915, he said, “I immediately wrote to Mgr. Gul, Mgr. Van Thiel & yourself, and said I would resign my office at once if the Archbishop wished me to do so, as I had been completely deceived by O’H. who merely used me as a patte de chat to obtain the episcopate in his favour… Mgr. Gul wrote to me urging me not to resign but to ‘go on’, so did Mgr. Van Thiel, so did you yourself. I have all these letters. Therefore, I obeyed & did my best.”
His fellow bishops refused to accept Mathew’s offer to resign, and published a letter in “The Guardian” of 2 June 1908 defending he consecration of Mathew and supporting his mission in Great Britain. In addition, a letter from Bishop van Thiel to Bishop Wordsworth of Salisbury at this time indicates that Utrecht saw the potential for Mathew to gather a congregation in England, and referred to him as “very reliable and a considerable man of high repute.”
Mathew had been left in an extremely difficult position where he was effectively responsible for creating a community from scratch that he could serve amid the counter-interests of Roman Catholics and Anglicans in Britain, neither of whose hierarchies were supportive. In this situation, Mathew drew particular support from George Tyrrell.
O’Halloran did not take these developments well. He petitioned Mathew for consecration as a bishop, which Mathew very properly refused outright. Mathew wrote to Herzog on 6 May 1908, “I am having very great trouble with O’H – entre nous. On my return from Utrecht, he came to see me, his manner totally changed, & a look of hatred and & jealousy in his eye. He asked me to ‘at once consecrate him a bishop’ for his own church, and he did not mean to admit any Old Catholics there &c…” As a result of Mathew’s refusal, O’Halloran became active in spreading slander about Mathew, sometimes using false names in the process.
In January 1909, Mathew moved from Chelsfield and established an oratory in his large home at 151, Fellowes Road, South Hampstead, and there on 9 February he ordained deacon and priest the Revd. W. Noel Lambertl, who was minister of an independent Congregational chapel in River Street, Islingtonli. Mathew had notified Arthur Winnington-Ingram, the Anglican Bishop of London, of this proposed ordination, repeating that it was the object of his movement to work in complete amity with the Church of England, and to receive only Roman Catholics or Dissenters. The Islington chapel was placed at Mathew’s disposal, and in June 1909 it was dedicated to St Willibrord as his pro-cathedral, with Lambert appointed Rector.
That same year, on August 15, he published “The Old Catholic Missal and Ritual”, under the imprimatur of Archbishop Gerardus Gul, which brought the Old Catholic Mass in the vernacular to Britain. He also ordained a further priest at some point in the year. He negotiated for the use of the Church of the Resurrection, Brighton, which was about to be declared redundant, but this came to nothing.
In September 1909, Mathew participated in the Old Catholic Conference in Vienna. He gave a speech in which he proclaimed that the aim of Old Catholicism was the reunion of churches, and especially reunion with the Orthodox Churches of the East. The theme of Orthodox reunion was in fact to prove a driving force behind the latter part of Mathew’s episcopal ministry, following significant antecedents in that regard in respect of the Orthodox missions to the West.
The Old Catholic Conference at Vienna was also important in that it shewed to Mathew for the first time that the majority of Old Catholic bishops were by now in fact tending towards Protestant theology, while he himself, being more in line with the Oxford Movement, was in fact in an isolated minority.
Mathew’s disillusionment with the increasing modernism of the Old Catholics caused him to look towards the Orthodox Churches. In 1910, Mathew through an intermediary, Francis Bacon, had made initial contact with the Syrian Patriarchate of Antioch and All the East.
On December 29, 1910, Mathew issued his response to Utrecht’s censure: a “Declaration of Autonomy and Independence” in which he itemised what he saw as the Utrecht Union’s descent into Protestant practices with which he disagreed. The Declaration was published in “The Guardian” on 6 January 1911. It is important to realise that Mathew did not intend his Declaration to be an act of complete separation from the Utrecht Union as such, but instead a loosening of already relaxed ties to enable him to fulfil a wider mission. The Utrecht Union, however, did not understand, or perhaps chose not to understand, this context and saw Mathew’s Declaration as a straightforward act of severance of relations, which, in fact, the situation had become. It was at this time that Mathew’s church adopted the word “Roman”, and became the Old Roman Catholic Church of Great Britain, that further point of difference being indicative both of separation from Utrecht and of the increasingly ultramontane direction of the movement.
With regard to the Orthodox Church, Bishop Mathew had, as a noted author and historian, an excellent knowledge of the Orthodox Church and established the most cordial relations between the English Old Roman Catholics and the Patriarchal See of Antioch through his Eminence the Most Reverend Archbishop Gearrasimos Messara of Beirut, Syria, who on August 5, 1911, received the Old Roman Catholics under Bishop Mathew into union and full communion with the Orthodox Patriarch of Antioch. Thus, a genuine and practical rapprochement between the Catholics of the East and of the West was for the first time established after a breach which had lasted almost 10 centuries.
Ten days after this Mathew published with Bishop Bacon “The Articles of Belief of the Old Catholics in Great Britain and Ireland of the Western Orthodox Church”, followed by “A Catechism of Christian Doctrine”.
The following year, Mathew engaged in dialogue with the Greek Orthodox Patriarchate of Alexandria and Patriarch Photios. Formal recognition from the Greek Orthodox Patriarchate of Alexandria came on February 26, 1912.
Archbishop Mathew would go on over the next several years to widen and strengthen the structures of the Old Roman Catholic Church. He consecrated several bishops, including Bishop Rudolph de Landas Berghes, who served initially as a regionary bishop for Scotland and, later, moved to North America. What distinguished the scholarly Archbishop Mathew and the episcopate he established in Britain and in America from that of the continental Old Catholics was his insistence on the inviolable episcopal authority of each national body of Old Roman Catholics. This had been in the minds of the original Old Catholic congresses, but the Union of Utrecht rather attempted to create a small hierarchical system patterned on the Papal administration with the Archbishop of Utrecht in the position of a little Pope. The English Old Roman Catholics adhered closely to the original Ultrajectine principles of autonomy and have received the support of their Orthodox friends in this respect.
Bishop Mathew’s personal contribution to the Old Catholic Movement can be summed up as a broadening of the Catholic mind to an acceptance of the necessity of the unifying of Christ’s Church on the basis of the original tenets of the Christian Faith as it was once believed by all Christians everywhere, and the recognition that this can only be accomplished by complete cooperation with Christians of the Eastern Churches, whose proximity in language, in tradition, and in mind with the early Christians, makes them the ideal vehicle.
After Bishop Mathew’s death at South Mimms, Hertfordshire, on December 19, 1919, leadership of the Old Roman Catholics in Britain passed to Bishop Bernard Mary Williams. In North America, de Landes Berghes had consecrated the Franciscan priest Carmel Henry Carfora who succeeding him as the leading prelate of Old Roman Catholicism in North America.
The Incarnation is the doctrine that marks Christianity out from other religions. Other religions offer good advice, but Christianity alone brings good news, the good news of salvation through Jesus Christ.The Revd Dr Robert Wilson, Lector, Our Lady & St Francis, Bristol, UK
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
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.
PHILIPPINES, Bacoor Parish of Jesus the Divine Mercy, Copper St. Platinum Ville, San Nicolas III, Bacoor, Province of Cavite
|1000||Mass & Children’s Catechesis|
|1st Wed’s||1900||Mass & O.L. of Perpetual Succour Devotions|
|1st Frids’||1900||Mass & Sacred Heart Devotions|
PHILIPPINES, Lagunas Parish of San Isidro Labrador, Dita, Sta. Rosa
|1st Wed’s||1900||Mass & O.L. Perpetual Succour Devotions|
|1st Fri’s||1900||Mass & Sacred Heart Devotions|
UK, Brighton The Brighton Oratory of SS Cuthman & Wilfrid, 1-6 Park Crescent Terrace, Brighton BN2 3HD Telephone +44 7423 074517
|Sundays||0830||Mass & homily|
|& Daily||1000||Breaking fast|
|Wed’s||1730||Holy Hour & Benediction|
|Sat’s||0830||Mass & homily|
UK, Bristol The Little Oratory of Our Lady of Walsingham with Saint Francis, 11 The Primroses, Hartcliffe, Bristol, BS13 0BG
|Sundays||1030||Sermon & 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
|Sundays||1800||Mass & homily (2nd of the month)|
|Wed’s||1930||Catechism & Reception Class|
USA, Chicago IL Missionary Franciscans of Christ the King, The Friary
CHRISTMAS in Chicago at The Friary (above)
0000 Midnight Mass
0600 Dawn Mass
1100 Mass of the Day
USA, Glendale AZ St. Joseph’s Glendale AZ. Contact address: 7800 N 55th Ave Unit 102162 Glendale AZ 85301 Telephone +1 310 995 3126