THE OLD ROMAN CATHOLIC MISSION SOUTH EAST UK

Baptism

1. What is Baptism?

   We believe that Baptism is a Sacrament, an action of Jesus Christ in his Church. A Sacrament is an outward sign of an inward grace instituted by Jesus Christ. By the carrying out of the sacramental rite, grace is given to the soul of the person who received the Sacrament.

    

   In this Sacrament, Jesus Christ

   • forgives original sin and opens the gates of heaven for us
   • welcomes us into his Church
   • makes us the sons and daughters of God

2. Is your Baptism recognised?

   Baptisms administered by Old Catholic Clergy are recognised by all other Christian denominations and qualify individuals for Confirmation in the Anglican and Roman Catholic Churches as well as by our own Bishops.

Confirmation

1. Who can be Confirmed?

   Young people or adults wishing to be received into the Catholic Faith or make their committment to the Catholic Faith after their infant Baptism are welcome to contact the Mission Clergy about receiving the Sacrament of Confirmation from the Bishop.

2. What is Confirmation?

   Confirmation is the completion of Baptism. It is a sign appointed by God which conveys the gift of His Holy Spirit. People sometimes put the emphasis wrongly on the candidate confirming his or her Baptismal promises. This central moment of the sacrament, however is not this preliminary element but God confirming us by His sealing us with the gift of the Holy Spirit, signified by the Oil of Chrism administered by the Bishop.

3. What happens in Confirmation?

   In Confirmation we are given a special strengthening by the Holy Spirit to spread and defend the Faith by word and action as true witnesses of Christ, to confess the name of Christ boldly and never to be ashamed of the Cross. As the Holy Spirit came upon the Church at Pentecost, empowering the Apostles to spread the Good News of Jesus Christ throughout the world, so the Holy Spirit gives power to those who are confirmed to share in God's work, His mission in the entire world. The Sacrament of Confirmation commisions us to bear public witness to Christ.

    

   After readings from Scripture and a homily in the Confirmation Mass, the candidates renew their Baptismal promises. Then the bishop extends his hands over the whole group of candidates and calls God to send His Holt Spirit upon them. This Spirit is spoken of by the prophet Isaiah: "the spirit of wisdom and understanding, the spirit of right judgement and courage, the spirit of knowledge and reverence, the spirit of wonder and awe in God's presence" (Is 11:2).

    

   Each candidate, accompanied by a sponsor, then comes to the Bishop, who traces a cross with the Oil of Chrism on the candidate's forehead saying "Be sealed with the gift of the Holy Spirit". The Bishop greets the newly confirmed person with a sign of peace. The 'Chrism' used in Confirmation (also in Baptism and Ordination) is olive oil mixed with a perfume. This has been consecrated by the Bishop at the 'Chrism Mass' in Holy Week. Its use signifies the gift of the Holy Spirit.

4. How can I be Confirmed?

   Preparation for Confirmation can take many different forms but whatever the programme, it should aim at leading the candidate to a more intimate union with Christ and a more lively familiarity with the work of the Holy Spirit.

    

   The candidate needs to develop a sense of belonging to the universal Church as well as the parish community. Shortly before Confirmation the candidate should make use of the sacrament of Reconciliation so as to be ready to receive the Holy Spirit.

    

   Candidates will need the spiritual help of a sponsor who may well be one of the baptismal godparents.

    

   For more information about Confirmation and Preparation, contact the Parish Office. 

Church Membership

1. Why do you have a formal church membership?

   We have a formal church membership because of what the Bible teaches about the nature of the church and of being a Christian. We believe that a formal church membership is the best way of implementing that vision practically so that we can be the kind of church community Jesus wants us to be.

2. Where is formal church membership in the Bible?

   Here are some biblical principles and practice on which a church membership system is based.

   1. Individual Christians are expected to be part of a local church which is their spiritual home and community. In Acts 2:47 Luke says 'the Lord added to their number daily those who were being saved.' Becoming a Christian meant joining the church. It is clear that each church knew who part of the church was.

   2. The Christian life was to be lived in community. In the New Testament the church is seen as a community of people who are deeply committed to each other, both in principle and in practice.

   Be completely humble and gentle; be patient, bearing with one another in love. Make every effort to keep the unity of the Spirit through the bond of peace. (Ephesians 4:2-3)

   Whatever happens, conduct yourselves in a manner worthy of the gospel of Christ. Then, whether I come and see you or only hear about you in my absence, I will know that you stand firm in one spirit, contending as one man for the faith of the gospel. (Philippians 1:27)

   May the Lord make your love increase and overflow for each other and for everyone else, just as ours does for you. (1 Thessalonians 3:12)

   Let us not give up meeting together, as some are in the habit of doing, but let us encourage one another - and all the more as you see the Day approaching. (Hebrews 10:25)

   3. In some places the church is compared to:

   a household, If I am delayed, you will know how people ought to conduct themselves in God's household, which is the church of the living God, the pillar and foundation of the truth. (1 Timothy 3:15)

   a temple building, Consequently, you are no longer foreigners and aliens, but fellow citizens with God's people and members of God's household, built on the foundation of the apostles and prophets, with Christ Jesus himself as the chief cornerstone. In him the whole building is joined together and rises to become a holy temple in the Lord. And in him you too are being built together to become a dwelling in which God lives by his Spirit. (Ephesians 2:19-22)

   a body, Now you are the body of Christ, and each one of you is a part of it. (1 Corinthians 12:27)

   a family Therefore, as we have opportunity, let us do good to all people, especially to those who belong to the family of believers. (Galatians 6:10).

   Each of these pictures suggests people who are closely bound together and recognisably committed to each other.

   4. The church is led by Presbyters (Priests):-

   Here is a trustworthy saying: If anyone sets his heart on being an overseer, he desires a noble task. Now the overseer must be above reproach, the husband of but one wife, temperate, self-controlled, respectable, hospitable, able to teach, not given to drunkenness, not violent but gentle, not quarrelsome, not a lover of money. He must manage his own family well and see that his children obey him with proper respect. (If anyone does not know how to manage his own family, how can he take care of God's church?") He must not be a recent convert, or he may become conceited and fall under the same judgment as the devil. He must also have a good reputation with outsiders, so that he will not fall into disgrace and into the devil's trap. (1 Timothy. 3:1-7)

   5. The practical administration is delegated to the deacons, but all the believers are involved in decisions like the appointment of elders and deacons and in church discipline:-

   In those days when the number of disciples was increasing, the Grecian Jews among them complained against the Hebraic Jews because their widows were being overlooked in the daily distribution of food. So the Twelve gathered all the disciples together and said, "It would not be right for us to neglect the ministry of the word of God in order to wait on tables. Brothers, choose seven men from among you who are known to be full of the Spirit and wisdom. We will turn this responsibility over to them and will give our attention to prayer and the ministry of the word." This proposal pleased the whole group. They chose Stephen, a man full of faith and of the Holy Spirit; also Philip, Procorus, Nicanor, Timon, Parmenas, and Nicolas from Antioch, a convert to Judaism. They presented these men to the apostles, who prayed and laid their hands on them. (Acts 6:1-6)

   Deacons, likewise, are to be men worthy of respect, sincere, not indulging in much wine, and not pursuing dishonest gain. They must keep hold of the deep truths of the faith with a clear conscience. They must first be tested; and then if there is nothing against them, let them serve as deacons. In the same way, their wives are to be women worthy of respect, not malicious talkers but temperate and trustworthy in everything. A deacon must be the husband of but one wife and must manage his children and his household well. Those who have served well gain an excellent standing and great assurance in their faith in Christ Jesus. (1 Timothy 3:8-13)

   The reason I left you in Crete was that you might straighten out what was left unfinished and appoint elders in every town, as I directed you. (Titus 1:5)

   If he refuses to listen to them, tell it to the church; and if he refuses to listen even to the church, treat him as you would a pagan or a tax collector. (Matthew 18:17)

   If anyone has caused grief, he has not so much grieved me as he has grieved all of you, to some extent - not to put it too severely. The punishment inflicted on him by the majority is sufficient for him. (2 Corinthians 2:5-6)

3. What difference would being a member make to me?

   • Being a member means you have taken a significant step of commitment to the church and identification with the church family. That is a practical and meaningful way of obeying Jesus' command for us to love one another.
   • It means that you have shown you are committed to the whole church, not just your group of friends.
   • It means that you know that the other church members are committed to you in Christian love.
   • It means that you have put yourself under the pastoral leadership and care of the Priests, Deacons and Pastoral Assistants: you know they are committed to serving you, to promoting your spiritual health, to helping you when times are hard.
   • It means that you can take your part in the decisions which shape the church's direction such as new leaders, new staff, budgets and other significant matters, through the church meeting.

4. What difference would my being a member make to the Mission?

   • A defined membership enables the leaders and other members to know that you are committed to the church. In a big church this is especially helpful.
   • A defined membership enables you to take your part in the decision-making of the church. This provides a proper check so that the Priests and leaders cannot exercise unlimited authority or act without consulting the wisdom of the church membership.
   • A defined membership also allows church discipline to be exercised.

5. Does it matter whether someone becomes a church member?

   • We think it does! The New Testament sees the church as a community of people who are committed to each other. We are committed to Christ because he is committed to us. We should be committed to each other as one of the most important expressions of being committed to Christ. Although commitment may seem scary, actually there is something wonderful about being committed to a single local body of believers.
   • Whether you are a member or not also affects how far you can be involved in the church and we would like you to be as involved as possible. Leadership positions in church activities are normally limited to members.
   • Becoming a member is the way you can play your part in the decisions the church takes.

6. What about students?

   We strongly encourage students who are committed to their Faith to join the church as members. Undergraduates who are only here during term time become associate members. That means you can retain your membership at your home church. You can come to church meetings but not vote.

7. What are the expectations for church members?

   First, we want to say that as you become a member we are committing ourselves to you! Specifically: to your pastoral care, to helping you to grow spiritually and to use your gifts for the glory of God and the building up of the church. The leaders have a responsibility to care for your soul!

    

   The New Testament teaching on church commitment means that we expect members to:

    

   Attend Sunday Mass (unless away or unwell!)

   Let us not give up meeting together, as some are in the habit of doing, but let us encourage one another-and all the more as you see the Day approaching. (Hebrews 10:25)

    

   Care for others in the church

   Above all, love each other deeply, because love covers over a multitude of sins. (1 Peter 4:8).

   Rejoice with those who rejoice; mourn with those who mourn. (Romans 12:15)

   We want this Parish to be a community of love and mutual care! For this to become a reality and for our Church to grow...

    

   Come to at least one of the Daily Masses through the week

   Every day they continued to meet together in the temple courts. They broke bread in their homes and ate together with glad and sincere hearts, praising God. (Acts 2:46-7)

   But encourage one another daily, as long as it is called 'Today', so that none of you may be hardened by sin's deceitfulness. (Hebrews 3:13).

   Every member expressing mutual care is a beautiful and vital reality for a New Testament church. An important part of this is gathering together as often as possible. This is very important to develop the kind of supportive relationships that are part of our vision for church life.

    

   Be involved in at least one ministry in the church

   Now to each one the manifestation of the Spirit is given for the common good. (1 Corinthians 12:7)

   We want you to use your gifts for the common good and as part of our different ministries of outreach! Priests and Pastoral staff would always be very glad to talk about opportunities for service.

    

   Give regularly

   Command those who are rich in this present world not to be arrogant nor to put their hope in wealth, which is so uncertain, but to put their hope in God, who richly provides us with everything for our enjoyment. Command them to do good, to be rich in good deeds, and to be generous and willing to share. (1Timothy 6:17-18)

   The church relies on the generous giving of our members. The Old Testament pattern of tithing 10% is a great challenge but the New Testament emphasizes cheerful, generous, sacrificial giving rather than any particular percentage and it may well be that with prayerful management we can exceed this! And we strongly encourage and support giving to other needs, whether Christian causes or other good charities.

    

   Respect the leadership

   Obey your leaders and submit to their authority. They keep watch over you as men who must give an account. Obey them so that their work will be a joy, not a burden, for that would be of no advantage to you. (Hebrews 13:17)

   To the elders among you, I appeal... Be shepherds of God's flock that is under your care, serving as overseers - not because you must... but eager to serve; not lording it over those entrusted to you, but being examples to the flock. (1 Peter 5:1-3)

   We try to keep a biblical balance between the requirement that leaders be allowed to lead, and that they must be humble and approachable!

    

   Keep the peace in the church and resolve relational tensions biblically

   Be completely humble and gentle; be patient, bearing with one another in love. Make every effort to keep the unity of the Spirit through the bond of peace. (Ephesians 4:2-3)

   If your brother sins against you, go and show him his fault, just between the two of you. If he listens to you, you have won your brother over. But if he will not listen, take one or two others along, so that `every matter may be established by the testimony of two or three witnesses.' If he refuses to listen to them, tell it to the church; and if he refuses to listen even to the church, treat him as you would a pagan or a tax collector. (Matthew 18:15-17).

   We expect members to live out the gospel in personal relationships with each other.

    

   Pray for the church

   And pray in the Spirit on all occasions with all kinds of prayers and requests. With this in mind, be alert and always keep on praying for all the saints. Pray also for me, that whenever I open my mouth, words may be given me so that I will fearlessly make known the mystery of the gospel. (Ephesians 6:18-20)

   We hope that church members are praying daily for the Parish especially for our Priests and Pastoral staff. There are various opportunities to pray with others: most obviously at one of the Daily Masses and we particularly hope that members will be committed to coming to the Monday evening services at Dorset Gardens Methodist Church, 7.30pm at least twice a month.

8. Why is membership restricted to Christians who have been baptised as believers?

   The church is seen as the community of the baptised. We believe that in the New Testament, baptism is the sign of personal faith in Jesus. So only those who have been baptised as believers can be members.

    

   However Bible-believing Christians do hold different views and those with such convictions are welcome to come to services, and if Confirmed as Catholics recieve Communion, be part of house groups etc even if they cannot become Registered members.

    

   If you would like to discuss Baptism or Confirmation, please read more about these here.

9. How can I become a member?

   We would love to discuss membership with you and be able to welcome you into membership. Please have a word with one of the Priests or Pastoral staff. Alternatively contact the office on 01272 774889 or fill out a Registration Form.

10. I self identify as LGBT, does that matter?

    We believe that God cannot make mistakes and since He created humankind in His image, all people no matter their colour, creed, belief, or sexual orientation are children of God and are loved by Him. God alone serves as judge and He never assigned or permitted humanity to take on that duty. Therefore, God alone will judge us in that final hour. Our church recognises the good in all people and treats everyone with dignity and honour. Our church follows what Jesus taught when he said: "As I have loved you, so you also should love one another. This is how all will know that you are my disciples, if you have love for one another." (Jn 13: 34-35). We understand and not only verbalise this but also put this into practice - all are welcome at our church without exception.

     

    If you are seeking to truly love God, to convert your heart and mind to His will and purpose, to live life chastely; you are assured of a warm welcome by this Catholic faith community!

Marriage

1. How can we get married?

   The process for marriage in the Old Catholic Church in Europe is the same as that followed in most countries on Continental Europe i.e. a Civil Registry wedding followed by a celebration of the Sacrament of Holy Matrimony in a Church, Chapel or other suitable location.

    

   In the first instance, contact the Priest and arrange a meeting, you will need to bring the following documentation with you; your Baptism Certificate, your Confirmation Certificate and evidence that both parties are free to marry - either a letter from your home Parish Priest or a Statutory Declaration of Freedom (this must be co-signed by a Commissioner for Oaths i.e. a Solicitor).

2. Who can get married?

   If one or other of the parties has not been Baptised or Confirmed, this will have to take place before the Sacrament of Matrimony can be celebrated.

    

   If you are marrying a non-baptised person or someone from another religion, a dispensation is required from the OCCE Chancery Office, but this is normally granted on the Parish Priest’s recommendation.

    

   If you are a Catholic: you are free to marry a Christian of another denomination, but should bear in mind that you will be asked to undertake to bring your children up as Catholics. Your fiancé(e) would not be put under any obligation to assist with this, but should at least consent to your doing so.

3. What if I've been married before?

   If one of the persons has been married before, evidence will be required of the annulment and/or Civil divorce for any previous marriage whether Civil or of another Church (or faith).

    

   Of Annulment: previous marriages, most especially Civil or non-Catholic will not be considered "valid" and therefore not an obstacle to the proposed marriage by the OCCE. However, if a previous marriage was celebrated by another Catholic Church e.g. Roman Catholic or Orthodox, an annulment must be sought before the proposed marriage can be considered; the OCCE will not knowingly annul validly celebrated Sacraments of other Catholic Churches. The Priest will be able to advise you on this question.

4. Blessing of Marriages

   Civil Weddings or marriages celebrated outside the Catholic Faith may be blessed by a Priest and according to the wishes of the couple can be a simple or more substantial affair; as simple as the Priest saying a few words of blessing through to the celebration of a Nuptial Mass! Discuss your thoughts with the Priest.

5. Renewal of Marriage Vows

   This ceremony is particularly appropriate for the celebration of significant anniversaries in the lifetime of a couple and may be accompanied by the celebration of a special Mass. Discuss your thoughts with the Priest.

The Catholic Faith

1. Are you Catholic?

   When people speak of Catholics today, they often mean Roman Catholics in communion with the Pope. However the term catholic was first used in the letter of Saint Ignatius of Antioch to the Smyrnaeans (about AD 110) in reference to the “universal” church. There are in fact many Communions (Churches) that are part of the Catholic Church as they can trace their beliefs, teachings, and origins to the ancient undivided Apostolic Church. One of the primary attributes of a Catholic Church is that each maintains a line of Apostolic Succession in their clergy thus making them part of the “One Holy Catholic and Apostolic Church” as proclaimed in the Nicene Creed.

2. What about abortion?

   We consider abortion at any time during pregnancy to be the taking of a life. We encourage any woman faced with an unwanted pregnancy to consider adoption over abortion. We realize that at times a woman is faced with making a decision about a pregnancy that could result in harm, or even loss of life, to herself but we would urge her to consult with qualified professionals and clergy prior to making any decision. But we will never turn away a woman who has had an abortion from the loving embrace of Jesus.

3. Do I have to go to Confession?

   If you are asking if you must confess and repent of your sins to be forgiven – then the answer is, yes. If you are asking must you confess your sins before a priest to be forgiven then the answer is no. We teach that the Sacrament of Reconciliation is provided through private confession to a Priest. It is our belief that the INTENT (sincerity) of the individual takes precedent over form.

Old Roman Catholicism

1. What is Old Roman Catholicism?

   The Old Catholic Church is a Christian denomination originating with mainly German-speaking groups that split from the Holy See in the 1870s because they disagreed with the solemn declaration of the doctrine of papal infallibility promulgated by the First Vatican Council (1869–1870). The church is not in formal communion with the Holy See, though the Union of Utrecht of Old Catholic Churches is in full communion with the Anglican Communion.

    

   The term "Old Roman Catholic" was first used in 1853 to describe the members of the See of Utrecht who, as with the earliest Catholic communities, did not recognise any claimed 'infallible' papal authority. As the groups that split from the Holy See in the 1870s had no bishop, they joined Utrecht to form the Union of Utrecht Old Catholic Churches, dropping the appellation "Roman".

    

   The Utrecht Union then began to return to doctrine and praxis based upon the experience of the Catholic Church of the first millenium prior to the divide between the East and West Catholicates in 1054 i.e. the divergence of Roman Catholicism and Orthodox Catholicism. Although having maintained the Liturgical Rites of the Western Catholic tradition (Tridentine) for the offering of the Mass and the Consecration and Ordination of Bishops, Priests and Deacons; at the beginning of the 20th Century a movement in polity began within the Union to change various fundamental practices of the Catholic religion. Most notably the dropping of the Pope's name from the Canon of the Mass, the dropping of intercession through the Saints and the practice of auricular i.e. private Confession.

    

   In 1910, Archbishop Arnold Harris Mathew, consecrated by the Archbishop of Utrecht and the Bishops of Deventer and Haarlem in 1908 as a regionary Bishop for Great Britain for the Utrecht Union, declared autonomy from the Utrecht Union over the changes in religious practice developing within the Union. This movement became known as "Old Roman Catholicism" being a restitution of the original faith and practice of the Dutch Church prior to the formation of the Utrecht Union in 1871.

    

   Due to the outbreak of World War I, the Old Roman Catholic movement was to develop primarily in North America due to Bishop Rudolph de Landas Berghes et de Rache (1873–1920). De Landas arrived in the United States on 7 November 1914, hoping to unite the various independent Old Catholic jurisdictions under Archbishop Mathew. He ordained a significant number of priests and consecrated others including William Francis Brothers and Carmel Henry Carfora and participated in the consecration of Hiram Richard Hulse of the Episcopal Church in America.

    

   The Old Catholic Church in Europe (aka Catholic Apostolic Church in Europe) was founded in 2000 by the Old Catholic Church of the United States of America, one of the descendant jurisdictions of the Old Roman Catholic Church of North America founded by Bishop Landes de Berghes.

2. Why are you called "Old" Roman Catholics?

   We are called Old Roman Catholics because a) we are the continuation of the original Roman Catholic Church descended through the authentic historic See of Utrecht and b) because we maintain the Catholic Faith as it had always been believed by Western Catholics without the recent dogmas of the Immaculate Conception [Ineffabilis Deus 1854], Papal Infallibility [Pastor Aeternus 1870] and the Assumption of Mary [Munificentissimus Deus 1950]; Old Roman Catholics recognise these teachings [except Pastor Aeternus] as doctrine, not as dogma.

   In 1691, the Jesuits falsely accused Archbishop Peter Codde, the occupant of the See of Utrecht, of favoring the so-called Jansenist heresy. We say so-called Jansenist heresy because no one has ever yet succeeded in finding the repudiated heretical statements, either in substance or in form in the, "Augustinus" of Bishop Cornelius Jansenius, where the Jesuits pretended to have discovered them. Despite the Archbishop's proved innocence of heresy, the influence of the Jesuits was so great that they persuaded the Pope to issue a secret brief suspending and deposing Archbishop Codde. Neither the names of his accusers, nor the charges made against him were ever made known to him, nor was he permitted to offer any defence. This created a breach which was never healed, though Pope Clement XIV was favorably disposed towards the grievously wronged Church of Utrecht.

   Despite the repeated requests and affirmed desire of the See of Utrecht to reach a canonical solution of the breach, in 1853 Pope Pius IX established another Roman Catholic hierarchy in the Netherlands. This existed alongside that of the original Roman Catholic See of Utrecht. Thereafter in the Netherlands the Utrecht hierarchy was referred to as the 'Old Roman Catholic Church' to distinguish it from those in union with the Pope. In the mind of the Holy See, the Old Roman Catholic Church of Utrecht had maintained Apostolic Succession and its clergy thus celebrated valid sacraments in every respect.

   This Church is called OLD because it rejects Modernism and every recent innovation of doctrine while adhering faithfully to the doctrine and discipline of the Church of Apostolic times. She is called ROMAN because the line of her Apostolic succession from the first century until 1739 was held in common with the Roman Catholic Church and also because she uses the Roman Rite without addition or change, employing the Pontificale, Missale and Rituale Romanum with great care and exactitude as to matter, form and intention in the administration of the seven Sacraments. The Church is CATHOLIC because she is not confined to any one nation or place or time, but ministers to all men, in all places, for all time, teaching the same Faith once delivered by her Founder, Jesus Christ, to the Apostles.

3. Are you connected in anyway with the Utrecht Union of Old Catholic Churches?

   In 1870, Dr. Ignaz von Dollinger brought the “Old Catholics” into being to offer resistance to the dogma of Papal Infallibility. In 1873, the Old Roman Catholic Church of Utrecht was prevailed upon to provide these “Old Catholics” with a bishop in 1889, and an amalgamation took place between the Church of Utrecht and the “Old Catholics”. Though Utrecht was eventually to abandon Old Roman Catholicism, the Church was not to perish.

   Archbishop Arnold Harris Mathew of England was consecrated to the Episcopate by Archbishop Gerard Gul of Utrecht at a time when Utrecht was still truly orthodox (1909). At the time of Archbishop Mathew's consecration at Utrecht, no serious inroads had been made upon the Catholic Faith by the Church of Utrecht, nor had she yet departed in any way from Catholic traditions and practise. But by the end of 1910, however, the heterodox influence of the “Old Catholics” had proved too much for Utrecht and had overwhelmed her, and so great and far-reaching were the changes which she was prevailed upon to make in her formularies and doctrinal position, that on December 29, 1910, Archbishop Mathew was forced to withdraw the Old Roman Catholic Church in England from Communion with Utrecht in order to preserve its orthodoxy intact.

   Utrecht is no longer Old Roman Catholic but simply “Old Catholic.” Thus it comes about that the ancient and glorious Church of St. Willibrord and St. Boniface has its continuation and perpetuation through the present day Old Roman Catholic Church which is compelled, in defence of its orthodoxy, to refuse to hold union with either Utrecht or the Continental “Old Catholics.”

4. What is the difference between Old Roman Catholicism and Old Catholicism?

   The honest inquirer must be cautioned not to confuse the Old Roman Catholic Church with those groups calling themselves “Old Catholic.” Much which, in this age, calls itself “Old Catholic” represents some compromise with Protestantism, or in wider digression, with such non-Christian cults as theosophy. Old Roman Catholicism has no affiliation with such groups as the Polish National Catholic Church, or the Utrecht Union of Churches, the Liberal Catholic Church, the Old Catholic Churches of the Continent or any of the various independent groups which abound in the United States and elsewhere. The heterodoxy of these groups makes union with them impossible.

   Old Roman Catholicism, as Archbishop Mathew (who preserved it after the apostasy of Utrecht) rightly understood it, was different from Modernist influenced Old Catholicism in the retention of ancient doctrines, formularies and praxis, yet different from Roman Catholicism by that same retention of the Catholic Faith as it had "always been believed, everywhere and by all" (St Vincent Lerins) without the additional dogmas decreed by Rome.

   Old Roman Catholicism is a continuation of the true Catholic Faith that had always existed in the West akin to that Faith which the Orthodox Catholics had also maintained since the divide between East and West in 1054. To this end, Archbishop Mathew successfully approached and achieved communion with the ancient See of Antioch (Orthodox Patriarchate). This intercommunion was the first real heal of schism between Eastern and Western jurisdictions and was based upon the mutual recognition and maintenance of the ancient Faith of the Church.

5. Are you "Episcopi Vagantes"?

   An oft misused phrase and misapplied term regarding Old Roman Catholics is the term "Episcopi Vagantes" (lit. Latin "Wandering Bishops"). This term is often used derogatively and often by those who ought to know better! The answer is an emphatic "no"! An "Episopus vagans" is a man consecrated validly but irregularly or illicitly (unlawfully) i.e. without ecclesial approbation. Old Roman Catholics claim "canonicity" (licitness/lawfullness) because:

   The canonical dispute between the Holy See and the See of Utrecht about whether the Ultrajectine See could elect its own Bishops was never canonically i.e. legally, concluded (PIus IX ignoring due process and erecting an uncanonical heirarchy in Holland in 1853).

   The rightful Archbishop of Utrecht (Geraldus Gul) in 1909 consecrated and comissioned Arnold Harris Mathew as a Bishop in accordance within the norms of universal ecclesiastical law.

   When the See of Utrecht fell into 'apostasy' in 1910, Bishop Mathew justifiably declared autonomy from the Ultrajectine See on December 29th 1910 and justifiably claimed her canonical rights and prerogatives for the new See and perpetuation of the Old Roman Catholic Church.

   On August 5th 1911, [now] Archbishop Mathew was received by His Eminence the Most Reverend Archbishop Gearrasimos Messara of Beruit, Syria into the Holy Synod of the Orthodox Patriarchate of Antioch and the East and intercommunion was established between the second most ancient See of Christendom and first "cathedra" of the Apostle Peter and the Old Roman Catholic Church recognised as an "autocephalous" i.e. self-governing, jurisdiction.

   Thus the term "Episcopi Vagantes" ought not be applied to the Old Roman Catholic Church, in all her duly constituted and canonically governed ecclesial communities around the world, nor particularly her Bishops. The Old Roman Catholic Church is a recognised autocephalous and canonical ecclesial entity equal to any other so recognised Church of the Eastern or Western Catholicates.

6. Are you schismatic Roman Catholics?

   Old Roman Catholicism is not a sect or schism as some of its self-constituted enemies may claim. Old Roman Catholics acknowledge the Bishop of Rome historically and spiritually as the Patriarch of the West and our priests pray for the Pope in the Canon of their Masses to express the desire for unity that should exist amongst Western Catholics. A thorough reading of history clearly indicates that Old Roman Catholics did nothing schismatically to warrant Pius IX's institution of another heirarchy in the See of Utrecht in 1853, nor taught anything that was not always considered to be Catholic faith and practice.

   In 1691, the Jesuits falsely accused Archbishop Peter Codde, the occupant of of the See of Utrecht, of favoring the so-called Jansenist heresy. We say so-called Jansenist heresy because no one has ever yet succeeded in finding the repudiated heretical statements, either in substance or in form, in the Augustinus of bishop Cornelius Jansenius, where the Jesuits pretended to have discovered them. Despite the Archbishop's proved innocence of heresy, the influence of the Jesuits was so great that they persuaded the Pope to issue a secret brief suspending and deposing Archbishop Codde. Neither the names of his accusers, nor the charges made against him, were ever made known to him, nor was he permitted to offer any defence. This created a breach which was never healed, though Pope Clement XIV was favorably disposed towards the grievously wronged Church of Utrecht.

   We believe and maintain, as we have always done since 1691, that these irregular proceedings against the Church of Utrecht, based, as they were, upon charges which were proved at the time to have been groundless, were null and void; and that despite the uncanonical actions of Pope Pius IX in 1853, that we have remained, and are still in actual fact, and not according to any fanciful or far-fetched theory, part and parcel of the Roman Catholic Church.

   The Canon Law of the Roman Catholic Church:

   Canon 844 §1: Catholic ministers may lawfully administer the sacraments only to catholic members of Christ’s faithful, who equally may lawfully receive them only from catholic ministers, except as provided in ß2, 3 and 4 of this canon and in can. 861 ß2.

   §2: Whenever necessity requires or a genuine spiritual advantage commends it, and provided the danger of error or indifferentism is avoided, Christ’s faithful for whom it is physically or morally impossible to approach a catholic minister, may lawfully receive the sacraments of penance, the Eucharist and anointing of the sick from non-Catholic ministers in whose Churches these sacraments are valid.

   §3: Catholic ministers may lawfully administer the sacraments of penance, the Eucharist and anointing of the sick to members of the eastern Churches not in full communion with the Catholic Church, if they spontaneously ask for them and are properly disposed. The same applies to members of other Churches which the Apostolic See judges to be in the same position as the aforesaid eastern Churches so far as the sacraments are concerned.

Our Parish Life

1. Where is your church?

    

    

    

   

    

   We gather to offer the Most Holy Sacrifice of the Mass according to the Traditional Gregorian Rite in Latin in the Annexe Room of the Brighton Congress Hall, Park Crescent Terrace (behind Bradbury's Cafe, opposite The Level off Union Road). Following Mass, a time of fellowship over coffee/tea is available.

   On-Street Parking is available on Union Road (Pay & Display £3.00 for two hours).

   Bus routes...

   To the "Open Market" 21, 21B, 22, 22A, 24, 37, 37B, 38, 38A, 49, 49A, 78, 81, 81B

   To "The Level" 25, 28, 29, 29B, 29x, 37, 37B

   Regular Mass times:

   0830 Sunday

   8am & 6pm Monday - Friday

   1030 Saturday

   Confessions

   7.15am - 7.45am Monday - Friday

   After Mass or by appointment

    

2. I'm a Roman Catholic, can I attend Mass?

   Yes, of course and you are welcome to receive the Blessed Sacrament:

   “The principal condition is that these sacraments can be received only from validly ordained ministers. These are ministers who belong to “churches that have preserved the substance of the Eucharistic teaching, the sacraments of orders, and apostolic succession” This would include all Eastern non - Catholic churches, the Polish National Church, Old Catholic, and Old Roman Catholic." [The Pastoral Companion – A Canon Law Handbook for Catholic Ministry – Third Edition [1997] by John M. Huels,J.C.D. page 335]

   “We have no reason to doubt that the Old Catholic Orders are valid. The Apostolic Succession does not depend on obedience to the See of Peter, but rather on the objective line of succession from apostolic sources, the proper matter and form, and proper intention…likewise Old Catholic Bishops are bishops in Apostolic Succession…The Old Catholics,, like Orthodox, possess a valid priesthood. “ [William J. Whalan, pp204,248]

   “Catholics may receive the Eucharist, penance, or anointing from sacred ministers of Catholic denominations whose Holy Orders are considered valid by the Roman Catholic Church. This includes all Eastern Orthodox priests, as well as priests of the Old Catholic or Polish National Church.” [Thomas P. Doyle, O.P., p.44]

3. Why do you offer Mass in Latin?

   In theory, Mass could be celebrated in any language. The Last Supper was conducted in Hebrew, and early Jewish converts heard Mass in that language or in Aramaic. As Christianity spread beyond Israel, Mass began to be said in Greek, the international language of literate people of the ancient world. Only around the third century did Latin begin to replace Greek in the Western Empire. Roughly a thousand years would pass before literate Westerners wrote much in any language other than Latin. Even the illiterate were able to take their part, in song and speech in the Latin Mass, hearing it daily from childhood. Sixteen hundred years or so of Latin Masses allowed the development of a vast treasury of Gregorian Chant and polyphonic music based on Latin syntax and syllabification -- a treasury sadly neglected where Latin has fallen into disuse.

   For the past thousand years Latin has been pretty much an unchanging language. This protected Catholics and Catholic theology from the uncertainties introduced by changes in language. A fixed liturgical language also kept doctrinal errors from creeping into the Mass by way of bad translation, either accidental or purposeful. 

   Although during the Counter-Reformation some priests and bishops over reacted to Lutheranism by restricting participation in the Mass to the clergy, this trend was being reversed since the time of Pope Benedict XIV, and participation of the congregation was being restored by the Popes of the first half of the 20th century. At least until the Second Vatican Council, Latin continued to serve the Roman Rite Catholics almost exclusively. One could attend Mass almost anywhere in Europe or the Americas and, apart from the sermon, be fully familiar with the Sacred rite. In a multilingual parish, people might go to the Mass at which a sermon would be preached in their language, but the language of the Mass itself was uniform, and no source of division. Since the early 1900s inexpensive hand missals were available, making the Mass comprehensible even to those who could not understand Latin, and giving them the opportunity to learn.

   Vatican II was not supposed to change any of this. It permitted the vernacular language where necessary to accommodate the understanding of those parts of the Mass that change frequently and which were unreasonable to expect most people to hear and understand; chiefly the scriptural readings like the Epistle and Gospel, and perhaps the Psalm chants. But priests were directed to instruct their people in order for them to "be able to say or sing together in Latin those parts of the Ordinary of the Mass which pertain to them."

   Learning enough Latin to pray at Mass is not all that difficult. We have missals and missalettes printed in English and Latin, making it easy to read the texts of the Mass in either language. Most people pick up a working knowledge in just a few months by listening and reading or singing along with their fellow parishioners.