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History of the Old Catholic Church
And
Statement of Beliefs and Charter Purposes of Mission Saints
Sergius & Bacchus
What Are Old Catholics,
Old Catholics are a Christian denomination organized in Munich in 1871 by Roman Catholics who protested the dogma, proclaimed the previous year
by Vatican Council I, of the personal infallibility of the pope in all ex cathedra pronouncements.
The Munich protest, by 44 professors under the leadership of the German theologians and historians Johann Joseph Ignaz von Döllinger and
Johannes Friedrich, was directed against the binding authority of the Vatican Council. To this protest a number of professors at Bonn, Breslau (,
Freiburg, and Giessen declared their adherence. At Cologne in 1873 the German theologian Joseph Hubert Reinkens was elected bishop of the Old
Catholics in the ancient fashion, by “clergy and people,” that is, by all the Old Catholic priests and by representatives of the Old Catholic
congregations. He was consecrated at Rotterdam by the bishop of Deventer, the Netherlands, and acknowledged by the German states of Prussia,
Baden, and Hessen. Döllinger refused to become involved in organized schism and eventually broke with the movement, but he never returned to the
Roman Catholic Church.
Old Catholics conduct church services in the vernacular. Priests are allowed to marry. Intercommunion with the Church of England was accomplished
at a conference in Bonn in July 1931; the concordat was ratified later by the Vienna congress of the Old Catholic church and by the convocations of
Canterbury and York of the Church of England. . According to recent figures, the Old Catholics number fewer than 550,000, with fewer than 125,000
in the U.S. [1]
The Ancient Catholic Church of the Netherlands
St. Willibrord missionized the area of Europe known as the Low Countries in the Seventh Century firmly establishing the Catholic Faith and Tradition
in the Netherlands and other countries in that region. Early on, three principal dioceses were established in the cities of Utrecht, Deventer and
Haarlem to administer the affairs of the Church in the territory.
Utrecht eventually became the Archiepiscopal see with supervision over Deventer and Haarlem. Assenting to a petition made by the Holy Roman
Emperor Conrad III and Bishop Heribert of Utrecht, Blessed Pope Eugene III, in
1145 A.D. Granted the Cathedral Chapter of Utrecht the right to elect successors to the See in times of vacancy. The fourth Council of the Laterian
confirmed this privilege in 1215. The autonomous character of the Ancient Catholic Church in the Netherlands was further demonstrated when a
second grant by Pope Leo X, Debitum Pastoralis, conceded to Philip of Burgundy, 57th Bishop of Utrecht, that neither he nor his successors, nor any
of their clergy or laity, should ever, in the first instance, have his cause evoked to any external tribunal, not even under pretense of any apostolic
letters whatever; and that all such proceedings should be, ipso facto, null and void. This papal concession, in 1520, was of the greatest importance in
defense of the rights of the Church.
The Church in the Netherlands and the Reformation
Armed with the protection of the papal concessions, the Church in the Netherlands continued to minister even through the Reformation. During this
period of strife, the Church in the Netherlands, as in many other countries, was forced to "go underground" in order to survive. But survive and
remain extant, it did. Eventually, the Archbishop of Utrecht and other Church leaders reached an informal agreement with the civil government,
whereby it could again function openly without interference from the Reformers.
The Move from Isolation
Following the First Vatican Council in 1870 (at which the hierarchy of the Church of Holland were refused admittance), a considerable dissent among
Catholics, especially in Germany, Austria and Switzerland, arose over the dogma of papal infallibility. The dissenters, while holding the Church in
General Council to be infallible, could not accept the proposition that the Pope, acting alone, in matters of faith and morals is infallible.
Many formed independent communities that came to be known as Old Catholic. They are called Old Catholics because they sought to adhere to the
beliefs and practices of the Catholic Church of the post-Apostolic era. The Old Catholic communities appealed to the Archbishop of Utrecht who
consecrated the first bishops for these communities. Eventually, under the leadership of the Church of Holland, these Old Catholic communities
joined together to form the Utrecht Union of Churches. The Utrecht Union of Churches approbated, in 1908, the establishment of a mission in Great
Britain. Archbishop Gerardus Gul of Utrecht consecrated Father Arnold Harris Matthew, a resigned Roman Catholic priest, Regionary Bishop for
England. It was Bishop Mathew's charge to minister among Anglo-Catholics and Roman Catholics impeded from full participation in the life and
sacraments of the Church.
Toward this end, Bishop Mathew consecrated Austrian nobleman, Prince Rudolph Edward de Landes Berghes, in 1913 for work in Scotland. Prince
Rudolph (1873-1920) left England for the United States at the onset of World War I.
In the United States
Bishop de Landes Berghes, in spite of great difficulty and isolation from
the Utrecht Union of Churches, due to Bishop Mathew's hasty action in
withdrawing from the Union, was able to plant the roots of an independent expression of Catholicism in America. He elevated to the episcopacy two
priests, Carmel Henry Carfora and William Francis Brothers. Each of these bishops, in his own manner, continued the mission begun by Bishop de
Landes Berghes. With the passing of these original organizers from the ecclesiastical scene, the Old Catholic Church in the United States has
evolved from a fairly centralized administration with structured oversight of ministry to a local and regional model of administration with self-
governing dioceses and provinces more closely following St. Ignatius of Antioch's concepts of the Church as a communion of communities each
laboring together to proclaim the message of the Gospel.
Recent Developments
At the suggestion of the Archbishop of Utrecht, the Old Catholic bishops in the United States established the Council of Independent Catholic
Bishops as a means to more closely coordinate ministry and serve as a forum for better communication and exchange of ideas and planning. Since it’
s founding in 1982, the Council has achieved some success in bringing a greater sense of unity and purpose and action to the Old Catholic hierarchy
in the United States. Mission Saints Sergius and Bacchus and the Franciscans of Divine Mercy ascribe to the Council of Independent Catholic
Bishops.
What Old Catholics Believe
The faith of Old Catholics is simply that of the Catholic Church as taught by the Church from apostolic times to the present day. The ecumenical
Councils clearly express what Old Catholics believe without the need for apology or excuse. In 1823, Archbishop Willibrord van Os of Utrecht
reiterated adherence to the unchanging doctrine of Catholicism in the following words:” We accept without any exception whatever, all the Articles of
the Holy Catholic Faith. We will never hold nor teach, now or afterwards, any other opinions than those that have been decreed, determined and
published by our Mother, Holy Church..." Thus, Old Catholics, tracing their Apostolic Succession through the Roman Catholic Church to the
Apostles, participated in the full sacramental ministry of the Church. The Rule of Faith of Old Catholics is faithful adherence to Sacred Scripture and
the Apostolic Tradition.
How Do We Differ
In matters of discipline, administration and procedure, Old Catholics differ from the Roman Catholic Church. For example, clerical celibacy (which is
a matter of discipline) is optional among Old Catholics. Married men and women may be ordained and in many of our dioceses clergy may, with prior
Episcopal consent, enter into Holy Matrimony after ordination.
Liturgical expression is also a matter of discipline determined by the local bishop. Consequently, many Old Catholic communities have adopted the
liturgical renewal promulgated following the Second Vatican Council while still maintaining Tridentine liturgy, in Latin or direct translation into
classical or modern English, in those parishes that desire it.
Eastern rite Old Catholic parishes exist as well, which follow the ancient liturgies of that rich tradition. Because Old Catholic communities are small,
they are able to success fully implement the Ignatian model of the Church referred to earlier. This concept views the faithful with their clergy and
bishop as a Faith community or family in loving concern for each other and each working together to live the Scriptural commands in their daily lives
as Christians bringing the love of Christ to others. Old Catholic communities utilize their size and lack of highly detailed structure to the very best
advantage organizationally by their ability to expedite decisions affecting the sacramental and community life of the faithful, within the revelation and
authority of Holy Scripture and Apostolic Tradition.
Other Distinctions
There are other distinctions by which Old Catholic communities are
differentiated from Roman Catholic parishes. The matter of papal
infallibility defined by Vatican Council I is a non-issue for Old Catholics, since we are independent of papal jurisdiction. All Old Catholic communities
accord the Holy Father that respect due him as Successor of St. Peter, Prince of the Apostles and Patriarch of the West. Old Catholics adhere to the
teaching from apostolic times that the Church in General Council is infallible. Another difference is that divorced people who remarry are treated in a
pastoral manner and not excluded from the sacramental life of the Church. Further, the matter of contraception is treated as a matter of personal
conscience between husband and wife.
Old Catholic theology recognizes that the Church's teaching magisterium has no less than two objects: the formation of conscience, in which case
authority has an instructive quality; and the nurturing of an informed conscience to full maturity, in which case authority is guiding but not directive.
Old Catholic Ministry
By developing new methods and ideas with an emphasis on community,
and Catholicism, which expresses a warmth and interest in the total person, Old Catholic communities are able to address the needs of today's
society of the Twenty First Century.
For the contemporary Catholic searching to maintain his/her Faith but desiring to do so without excessive institutionalism that often loses contact
with the individual; for those with a Catholic background who feel impeded from full participation in the life and Sacraments of the Church; for the
many unchurched and those who have been made to feel unwanted and rejected because of divorce or their sexual orientation and desire the joy and
peace of Our Lord's Word and His Holy Sacraments, Old Catholic communities provide an available alternative and allow a person to be a part of
Christ's Church, The Mystical Body of Christ, and be at peace with his/her conscience. Old Catholic communities, because of their size, can give
individual attention to the individual spiritual needs of the faithful and, where necessary, develop unique ministries to meet those needs.
Mission St. Sergius is A progressive, inclusive and affirming Independent Old Catholic community holding all the truths found in the Nicene Creed,
We believe that the Body and Blood of Our Savior, Jesus Christ is present in the Eucharist, We believe and proclaim our Blessed Mother to be the
patroness of the America's under the title of "OUR LADY OF GUADELOUPE"
We believe that Almighty God, in His wisdom, has created people with their sexual orientation for reasons known only to Him. We affirm that by our
Baptism we become members of the Mystical Body of Christ and are called to be disciples of Christ and to be actively involved in a faith community.
We believe that when we receive the Eucharist we are receiving the body and blood of Christ that has been trans substantiated from the bread and
wine offered in the Eucharistic Liturgy.
Mission Saints Sergius and Bacchus was founded in 2004 by Rev. Robert Johnnene OFD in Holliston Massachusetts and is a duly recognized
religious non profit church by The Commonwealth of Massachusetts and the IRS of the United States. The Franciscans of Divine Mercy were
officially recognized as a newly formed Franciscan order of the Old Catholic Church English Rite on the feast of Divine Mercy on March 30th 2008.
WE ARE:
1. A Welcoming progressive, inclusive and affirming Catholic Church community. Welcoming and encouraging of the inclusion of women in the
priesthood, the marriage of priests and the wedding of all loving couples, heterosexual and homosexual as gifts of God.
2. A place of healing for those who have been hurt by their church of origin for any reason, but still yearn for Catholic spirituality, liturgy,
Sacraments and a spirit filled faith community where all people are welcome.
3. A Catholic church that believes in allowing divorced persons to remarry in the church as allowed in the early church and in today’s Orthodox
Churches.
4. A Church in Apostolic Succession, viewing the Pope as a patriarch and Bishop of Rome, first among equals with all the Patriarchs, a spiritual father.
.
5. We are Catholics-in-exile, not under the authority of the Vatican but a reformed, progressive, inclusive, affirming Catholicism rooted in the best of
the One Holy Catholic Apostolic Church’s traditions.
Mission Saints Sergius & Bacchus and the Franciscans of Divine Mercy and Love of God ( OFD for shortened form) as an independant incardinated
Catholic Faith Community ( Church) in New England working with other Old Catholic and like minded faith communities such as The North American
Old Catholic Church, The Old Catholic Church English Rite and other like minded Old Catholic and Independent Catholic Churches and Religious
Orders to preach the infinite mercy and love of Almighty God for all His children and to provide the Sacraments and Spiritual guidance to those who
come to us regardless of their race, Nationality, Creed, Marital Status or Sexual Orientation in the New England Area of the United States.
Mission Statement Concerning Homosexuality and the Church
We affirm the statement of the church found in the 1991 document A CATHOLIC PERSPECTIVE FOR EDUCATION AND LIFELONG
LEARNING page 55. “We call on all Christians and citizens of good will to confront their own fears about homosexuality and to curb the humor and
discrimination that offend homosexual persons.”
We go beyond that by encouraging homosexual individuals to claim their rightful place as Baptized members of the Mystical Body of Christ within
the Faith community of the Church as active participants and Disciples of Christ.
The National Conference of Catholic Bishops stated in their pastoral letter TO LIVE IN CHRIST JESUS page 19 and in their document HUMAN
SEXUALITY, A CATHOLIC PERSPECTIVE;
“Homosexual persons should not suffer from prejudice against their human rights. They have a right to respect, friendship and justice.”
We therefore invite all people who support the concept of a church that proclaims God's infinite Love, compassion and forgiveness, to join with us in
an active role in forming a Christian community that embraces the forgiving mercy and the everlasting love of Jesus Christ.
At the present time, we are seeking a place for a chapel, office and residence for the pastor can be established in the Greater Boston Metro West
area of Massachusetts to better serve
all those members of our Faith Community in New England and provide a place for regular worship services and community outreach.
Working together, with God's guidance through the Holy Spirit, a strong, viable and visible Catholic Faith community can be established that serves
God proudly with praise, dignity, devotion, honor and full sacramental participation.
We acknowledge and give due respect and recognition to the Archdiocese Of Los Angeles, Office of Ministry With Lesbian and Gay Catholics,
whose statement of mission we feel best describes and states the mission of Mission Saints Sergius and Bacchus and the Franciscans of Divine
Mercy and Love of God.
I give complete and thankful acknowledgement to the MLGC (Ministry to Lesbian & Gay Catholics) office of the Archdiocese of Los Angeles and
the Cardinal Archbishop of Los Angeles, Cardinal Roger Mahoney..
1. Mission Sts. Sergius & Bacchus recognizes that all persons with a homosexual orientation are capable of living a full Catholic life in union with all
the members of the Church.
2. Mission St. Sergius has as its primary goal "to foster a spirit of community and fellowship among gay Catholics so that they can offer and receive
mutual support in living out their lives of faith with the Church." (Cardinal Roger Mahoney, (2-2-86).
3. Mission Sts. Sergius & Bacchus takes its inspiration from the Gospel; is shaped by Church teachings and pastoral practice; borrows appropriately
from the insights of the social and biological sciences; and listens, ponders and prays over the lived experience of those to whom it ministers.
4. Mission Sts. Sergius & Bacchus calls on concerned Catholics and all Christian people of good will to know and share in the challenges, burdens
and blessings of homosexual persons living a Christian life within the Catholic tradition.
5. Mission St. Sergius chooses to follow a prudent pastoral course, accepting people where they are in their discipleship with Jesus Christ, and their
membership in the Church, and challenging them to live out fully the call of Christ and His Teachings.
6. Mission St. Sergius supports movements for homosexual and lesbian persons that are consonant with Church teaching, especially those which
safeguard human dignity and promote human rights.
7. Mission St. Sergius supports and encourages all Church’s pastors to condemn any treatment in which lesbians and homosexual men are the object
of violent malice in speech, action, and law, wherever it occurs.
8. Concomitant with ministry to homosexual men and women, yet distinct from it, Mission St. Sergius offers care to all persons living with HIV/AIDS.
"Our fidelity to the teachings and example of Jesus Christ make it a moral imperative that we, like Him, reach out in a loving manner to give
spiritual and physical help to those who suffer." (Cardinal Roger Mahoney)
The words of Jesus found in: (Matthew 9:13;& 12:7 ) "I desire mercy, not sacrifice! I have come to call, NOT the righteous, BUT SINNERS. If you
understand the meaning of the text, It is mercy I desire and not sacrifice, you would not have condemned these innocent Men."
Our Beliefs
The Old Catholic Church believes that God created all things for a reason known only to Him and that ALL that God created is Good but man with
his fallible and imperfect nature and under the temptations of the Evil One often turn God's good into something bad.
We believe that no church or ecclesiastical body has the authority or power to dictate who of God's children is able to partake of the Sacraments or
to offer honor and praise to Almighty God. We Recognize the basic Articles of Faith found in the Apostles and Nicene Creeds.
1. THE BIBLE
We believe the Holy Bible is the inspired Word of God, but is not exclusive of all knowledge of our Savior nor is it entirely accurate in it's present
state of interpretation having been mistranslated many times. Whenever error or conflict arises between Scriptures, we seek the "original tongue" of
the conflicting works to determine their true meanings. We reject the idea that the Holy Bible is complete, as it is common knowledge the Lost
Books of the Bible were rejected by the early Catholic Church for inclusion in the Holy Bible, yet they came from the same period of time and are
still relied upon as sound Scripture for reference purposes.
2. THE NATURE OF GOD
We believe in the majesty and greatness of God, a God who dwells throughout the Universe and is in all things. He is the force of life itself. By any
name a man calls out to the Heavens for intervention in time of need, he has called upon the One, True God. Many names, many paths, but only one
God. At this moment in time, He is the same God that breathed the first breath of life throughout the Universe, and will be the same tomorrow.
We believe there is but ONE GOD and ONE SON and ONE HOLY SPIRIT. Combined, they set mankind free into God's will for their lives and form
a mystery of faith known as The Trinity. We worship the Father in all things, fellowship with Him at all times, and do so through the teachings of His
Son, Jesus Christ. The Holy Spirit connects us to the Father twenty-four hours a day, seven days a week and allows God to know of our needs before
we realize what they are. Our ability to heed It's still, small voice in our lives wholly determines if we are acceptable human beings before the throne
of God.
3. JESUS CHRIST
We believe Jesus Christ truly was the Son of God. This is not only proclaimed in the Holy Bible, not only by the authority of our faith, but by the
shear weight and vastness of His displayed intellect, in both His teachings and His knowledge of all things hidden from mankind until recent modern
times.
We believe that He was crucified and while He laid in the grave for three days and nights, He preached the way to salvation to all those souls who
had gone on before in the Spirit Prison.
We believe Jesus Christ came into this world to bring the truth and light of the message of salvation to all of mankind.
We believe He arose from the dead and began a Ministry that reached into every hollow and mountaintop on every continent of this world when the
Holy Spirit descended upon the Apostles inspiring them to preach the Good News of Salvation that Christ taught them.
We believe that by His words, Christ proved He was Master of Astrology, Medicine, Physiology, Psychology and all the Earth Sciences. And, by
faith we believe He sits at the right hand of God, the Father, the Creator of all.
4. THE HOLY SPIRIT
We believe the Holy Spirit dwells in every child born of man, and allows us to be in constant communion with the Father, twenty-four hours a day,
seven days a week. The Holy Spirit allows the Father to know of our wants and needs before we become aware of them ourselves. It allows us to
worship the Father in the Spirit, for He is of the Spirit and desires us to worship Him as such. We believe that the Holy Spirit is alive in all of us and
will guide us to salvations if we open ourselves to hear.
5. THE NATURE OF GOOD AND EVIL
We believe that in the beginning God created the Heavens and the earth. Our understanding of Genesis determines our ability to identify the root
cause and truth of the nature of good and evil in the world. We further believe that whether Satan is still in the employ of God (as in the story of Job)
or not, truly mankind is the pinnacle of evil without the stirrings and acceptance of the Holy Spirit in one's life. We believe that Satan is at war with
God and is constantly tempting us to turn away from loving God.
6. THE TRUE CHURCH
We believe through knowledge of the original tongues, that the term Church does not refer to any group or any house of worship, as this term does
not appear in the Holy Scriptures. The term, as used by Paul, was ECCLESIA, which means the whole people of God who follow the Christ, with
Christ at it's head. It was used again and again by him to remind the City/State congregations their fruits and gifts belonged to a greater body, the
Body of Christ.
We believe that in this light, we call ourselves a Church insofar as we desire to declare to the world that we wish to return to that Body of Christ
which existed during our Master's ministry and directly after, before mankind convoluted it's meaning and made it into something else.
7. OTHER RELIGIONS
We believe and know that our Savior, Jesus Christ, said all good things come from the Father. In this light, we belittle no religion that follows a
positive spiritual path to the Creator. We will not judge, for to do so, our Savior says we will be judged by the same measure. We believe that in the
final measure, Jesus embraced all who followed Him through the Holy Spirit and their actions, regardless of their faith, or lack of it. For He knew of
their deeds before they knew of Him.
7. DIVINE HEALING
We believe in the practice and use of alternative healing, which includes, but is not limited to, the Biblical practice of laying on of hands.
8. FRANCISCAN’S OF DIVINE MERCY AND LOVE OF GOD
On the Feast of Divine Mercy, March 30th 2008, Rev. Robert J. Johnnene founded a religious community within the Old Catholic Church English
Rite .
The official name of the new community is the Order Franciscans of the Divine Mercy and Love of God or Franciscans of Divine Mercy.
The initials which members of the Order place after their names will be OFD.
Following the evangelical counsels of poverty, and obedience we experience and live our vows as partnered/married or single persons, male and
female, under the rule of life established by St. Francis.
Members of the order may choose to make a vow of Chastity but it is not a requirement. We desire to have Saint Francis as a guide to our following
of Jesus.
As Franciscans of the Divine Mercy and Love of God we dedicate ourselves to live out the call to St. Francis “go rebuild My Church” as a call to
each one of us to encourage unity within the Mystical Body of Christ, The Church, and to gather all who accept Christ as their redeemer and Savior
together, regardless of their race, marital condition, nationality, religious affiliation or sexual orientation into one flock with Christ as the Shepherd.
We believe that God’s Love is shown us in the person of Jesus His beloved Son and in the sacrifice Christ was willing to suffer so we could gain
eternal live.
Our Franciscans live out St. Francis rule of poverty and his instructions to beg for donations to support the work of the ministry while doing manual
labor to earn our personal needs.
Our clergy do not receive any salary but support themselves in accordance with the rule of St. Francis by working in employment to provides for the
brothers basic needs.
In keeping with that rule of St. Francis our clergy work as nurses, counselors, musical Directors for Faith communities and at other secular positions.
Fr. Robert, the founder of the Franciscans of Divine Mercy and Love Of God lives entirely on his Social and uses any donations to maintain the
expenses of the ministry often having to use his own resources to cover expenses.
And
Statement of Beliefs and Charter Purposes of Mission Saints
Sergius & Bacchus
What Are Old Catholics,
Old Catholics are a Christian denomination organized in Munich in 1871 by Roman Catholics who protested the dogma, proclaimed the previous year
by Vatican Council I, of the personal infallibility of the pope in all ex cathedra pronouncements.
The Munich protest, by 44 professors under the leadership of the German theologians and historians Johann Joseph Ignaz von Döllinger and
Johannes Friedrich, was directed against the binding authority of the Vatican Council. To this protest a number of professors at Bonn, Breslau (,
Freiburg, and Giessen declared their adherence. At Cologne in 1873 the German theologian Joseph Hubert Reinkens was elected bishop of the Old
Catholics in the ancient fashion, by “clergy and people,” that is, by all the Old Catholic priests and by representatives of the Old Catholic
congregations. He was consecrated at Rotterdam by the bishop of Deventer, the Netherlands, and acknowledged by the German states of Prussia,
Baden, and Hessen. Döllinger refused to become involved in organized schism and eventually broke with the movement, but he never returned to the
Roman Catholic Church.
Old Catholics conduct church services in the vernacular. Priests are allowed to marry. Intercommunion with the Church of England was accomplished
at a conference in Bonn in July 1931; the concordat was ratified later by the Vienna congress of the Old Catholic church and by the convocations of
Canterbury and York of the Church of England. . According to recent figures, the Old Catholics number fewer than 550,000, with fewer than 125,000
in the U.S. [1]
The Ancient Catholic Church of the Netherlands
St. Willibrord missionized the area of Europe known as the Low Countries in the Seventh Century firmly establishing the Catholic Faith and Tradition
in the Netherlands and other countries in that region. Early on, three principal dioceses were established in the cities of Utrecht, Deventer and
Haarlem to administer the affairs of the Church in the territory.
Utrecht eventually became the Archiepiscopal see with supervision over Deventer and Haarlem. Assenting to a petition made by the Holy Roman
Emperor Conrad III and Bishop Heribert of Utrecht, Blessed Pope Eugene III, in
1145 A.D. Granted the Cathedral Chapter of Utrecht the right to elect successors to the See in times of vacancy. The fourth Council of the Laterian
confirmed this privilege in 1215. The autonomous character of the Ancient Catholic Church in the Netherlands was further demonstrated when a
second grant by Pope Leo X, Debitum Pastoralis, conceded to Philip of Burgundy, 57th Bishop of Utrecht, that neither he nor his successors, nor any
of their clergy or laity, should ever, in the first instance, have his cause evoked to any external tribunal, not even under pretense of any apostolic
letters whatever; and that all such proceedings should be, ipso facto, null and void. This papal concession, in 1520, was of the greatest importance in
defense of the rights of the Church.
The Church in the Netherlands and the Reformation
Armed with the protection of the papal concessions, the Church in the Netherlands continued to minister even through the Reformation. During this
period of strife, the Church in the Netherlands, as in many other countries, was forced to "go underground" in order to survive. But survive and
remain extant, it did. Eventually, the Archbishop of Utrecht and other Church leaders reached an informal agreement with the civil government,
whereby it could again function openly without interference from the Reformers.
The Move from Isolation
Following the First Vatican Council in 1870 (at which the hierarchy of the Church of Holland were refused admittance), a considerable dissent among
Catholics, especially in Germany, Austria and Switzerland, arose over the dogma of papal infallibility. The dissenters, while holding the Church in
General Council to be infallible, could not accept the proposition that the Pope, acting alone, in matters of faith and morals is infallible.
Many formed independent communities that came to be known as Old Catholic. They are called Old Catholics because they sought to adhere to the
beliefs and practices of the Catholic Church of the post-Apostolic era. The Old Catholic communities appealed to the Archbishop of Utrecht who
consecrated the first bishops for these communities. Eventually, under the leadership of the Church of Holland, these Old Catholic communities
joined together to form the Utrecht Union of Churches. The Utrecht Union of Churches approbated, in 1908, the establishment of a mission in Great
Britain. Archbishop Gerardus Gul of Utrecht consecrated Father Arnold Harris Matthew, a resigned Roman Catholic priest, Regionary Bishop for
England. It was Bishop Mathew's charge to minister among Anglo-Catholics and Roman Catholics impeded from full participation in the life and
sacraments of the Church.
Toward this end, Bishop Mathew consecrated Austrian nobleman, Prince Rudolph Edward de Landes Berghes, in 1913 for work in Scotland. Prince
Rudolph (1873-1920) left England for the United States at the onset of World War I.
In the United States
Bishop de Landes Berghes, in spite of great difficulty and isolation from
the Utrecht Union of Churches, due to Bishop Mathew's hasty action in
withdrawing from the Union, was able to plant the roots of an independent expression of Catholicism in America. He elevated to the episcopacy two
priests, Carmel Henry Carfora and William Francis Brothers. Each of these bishops, in his own manner, continued the mission begun by Bishop de
Landes Berghes. With the passing of these original organizers from the ecclesiastical scene, the Old Catholic Church in the United States has
evolved from a fairly centralized administration with structured oversight of ministry to a local and regional model of administration with self-
governing dioceses and provinces more closely following St. Ignatius of Antioch's concepts of the Church as a communion of communities each
laboring together to proclaim the message of the Gospel.
Recent Developments
At the suggestion of the Archbishop of Utrecht, the Old Catholic bishops in the United States established the Council of Independent Catholic
Bishops as a means to more closely coordinate ministry and serve as a forum for better communication and exchange of ideas and planning. Since it’
s founding in 1982, the Council has achieved some success in bringing a greater sense of unity and purpose and action to the Old Catholic hierarchy
in the United States. Mission Saints Sergius and Bacchus and the Franciscans of Divine Mercy ascribe to the Council of Independent Catholic
Bishops.
What Old Catholics Believe
The faith of Old Catholics is simply that of the Catholic Church as taught by the Church from apostolic times to the present day. The ecumenical
Councils clearly express what Old Catholics believe without the need for apology or excuse. In 1823, Archbishop Willibrord van Os of Utrecht
reiterated adherence to the unchanging doctrine of Catholicism in the following words:” We accept without any exception whatever, all the Articles of
the Holy Catholic Faith. We will never hold nor teach, now or afterwards, any other opinions than those that have been decreed, determined and
published by our Mother, Holy Church..." Thus, Old Catholics, tracing their Apostolic Succession through the Roman Catholic Church to the
Apostles, participated in the full sacramental ministry of the Church. The Rule of Faith of Old Catholics is faithful adherence to Sacred Scripture and
the Apostolic Tradition.
How Do We Differ
In matters of discipline, administration and procedure, Old Catholics differ from the Roman Catholic Church. For example, clerical celibacy (which is
a matter of discipline) is optional among Old Catholics. Married men and women may be ordained and in many of our dioceses clergy may, with prior
Episcopal consent, enter into Holy Matrimony after ordination.
Liturgical expression is also a matter of discipline determined by the local bishop. Consequently, many Old Catholic communities have adopted the
liturgical renewal promulgated following the Second Vatican Council while still maintaining Tridentine liturgy, in Latin or direct translation into
classical or modern English, in those parishes that desire it.
Eastern rite Old Catholic parishes exist as well, which follow the ancient liturgies of that rich tradition. Because Old Catholic communities are small,
they are able to success fully implement the Ignatian model of the Church referred to earlier. This concept views the faithful with their clergy and
bishop as a Faith community or family in loving concern for each other and each working together to live the Scriptural commands in their daily lives
as Christians bringing the love of Christ to others. Old Catholic communities utilize their size and lack of highly detailed structure to the very best
advantage organizationally by their ability to expedite decisions affecting the sacramental and community life of the faithful, within the revelation and
authority of Holy Scripture and Apostolic Tradition.
Other Distinctions
There are other distinctions by which Old Catholic communities are
differentiated from Roman Catholic parishes. The matter of papal
infallibility defined by Vatican Council I is a non-issue for Old Catholics, since we are independent of papal jurisdiction. All Old Catholic communities
accord the Holy Father that respect due him as Successor of St. Peter, Prince of the Apostles and Patriarch of the West. Old Catholics adhere to the
teaching from apostolic times that the Church in General Council is infallible. Another difference is that divorced people who remarry are treated in a
pastoral manner and not excluded from the sacramental life of the Church. Further, the matter of contraception is treated as a matter of personal
conscience between husband and wife.
Old Catholic theology recognizes that the Church's teaching magisterium has no less than two objects: the formation of conscience, in which case
authority has an instructive quality; and the nurturing of an informed conscience to full maturity, in which case authority is guiding but not directive.
Old Catholic Ministry
By developing new methods and ideas with an emphasis on community,
and Catholicism, which expresses a warmth and interest in the total person, Old Catholic communities are able to address the needs of today's
society of the Twenty First Century.
For the contemporary Catholic searching to maintain his/her Faith but desiring to do so without excessive institutionalism that often loses contact
with the individual; for those with a Catholic background who feel impeded from full participation in the life and Sacraments of the Church; for the
many unchurched and those who have been made to feel unwanted and rejected because of divorce or their sexual orientation and desire the joy and
peace of Our Lord's Word and His Holy Sacraments, Old Catholic communities provide an available alternative and allow a person to be a part of
Christ's Church, The Mystical Body of Christ, and be at peace with his/her conscience. Old Catholic communities, because of their size, can give
individual attention to the individual spiritual needs of the faithful and, where necessary, develop unique ministries to meet those needs.
Mission St. Sergius is A progressive, inclusive and affirming Independent Old Catholic community holding all the truths found in the Nicene Creed,
We believe that the Body and Blood of Our Savior, Jesus Christ is present in the Eucharist, We believe and proclaim our Blessed Mother to be the
patroness of the America's under the title of "OUR LADY OF GUADELOUPE"
We believe that Almighty God, in His wisdom, has created people with their sexual orientation for reasons known only to Him. We affirm that by our
Baptism we become members of the Mystical Body of Christ and are called to be disciples of Christ and to be actively involved in a faith community.
We believe that when we receive the Eucharist we are receiving the body and blood of Christ that has been trans substantiated from the bread and
wine offered in the Eucharistic Liturgy.
Mission Saints Sergius and Bacchus was founded in 2004 by Rev. Robert Johnnene OFD in Holliston Massachusetts and is a duly recognized
religious non profit church by The Commonwealth of Massachusetts and the IRS of the United States. The Franciscans of Divine Mercy were
officially recognized as a newly formed Franciscan order of the Old Catholic Church English Rite on the feast of Divine Mercy on March 30th 2008.
WE ARE:
1. A Welcoming progressive, inclusive and affirming Catholic Church community. Welcoming and encouraging of the inclusion of women in the
priesthood, the marriage of priests and the wedding of all loving couples, heterosexual and homosexual as gifts of God.
2. A place of healing for those who have been hurt by their church of origin for any reason, but still yearn for Catholic spirituality, liturgy,
Sacraments and a spirit filled faith community where all people are welcome.
3. A Catholic church that believes in allowing divorced persons to remarry in the church as allowed in the early church and in today’s Orthodox
Churches.
4. A Church in Apostolic Succession, viewing the Pope as a patriarch and Bishop of Rome, first among equals with all the Patriarchs, a spiritual father.
.
5. We are Catholics-in-exile, not under the authority of the Vatican but a reformed, progressive, inclusive, affirming Catholicism rooted in the best of
the One Holy Catholic Apostolic Church’s traditions.
Mission Saints Sergius & Bacchus and the Franciscans of Divine Mercy and Love of God ( OFD for shortened form) as an independant incardinated
Catholic Faith Community ( Church) in New England working with other Old Catholic and like minded faith communities such as The North American
Old Catholic Church, The Old Catholic Church English Rite and other like minded Old Catholic and Independent Catholic Churches and Religious
Orders to preach the infinite mercy and love of Almighty God for all His children and to provide the Sacraments and Spiritual guidance to those who
come to us regardless of their race, Nationality, Creed, Marital Status or Sexual Orientation in the New England Area of the United States.
Mission Statement Concerning Homosexuality and the Church
We affirm the statement of the church found in the 1991 document A CATHOLIC PERSPECTIVE FOR EDUCATION AND LIFELONG
LEARNING page 55. “We call on all Christians and citizens of good will to confront their own fears about homosexuality and to curb the humor and
discrimination that offend homosexual persons.”
We go beyond that by encouraging homosexual individuals to claim their rightful place as Baptized members of the Mystical Body of Christ within
the Faith community of the Church as active participants and Disciples of Christ.
The National Conference of Catholic Bishops stated in their pastoral letter TO LIVE IN CHRIST JESUS page 19 and in their document HUMAN
SEXUALITY, A CATHOLIC PERSPECTIVE;
“Homosexual persons should not suffer from prejudice against their human rights. They have a right to respect, friendship and justice.”
We therefore invite all people who support the concept of a church that proclaims God's infinite Love, compassion and forgiveness, to join with us in
an active role in forming a Christian community that embraces the forgiving mercy and the everlasting love of Jesus Christ.
At the present time, we are seeking a place for a chapel, office and residence for the pastor can be established in the Greater Boston Metro West
area of Massachusetts to better serve
all those members of our Faith Community in New England and provide a place for regular worship services and community outreach.
Working together, with God's guidance through the Holy Spirit, a strong, viable and visible Catholic Faith community can be established that serves
God proudly with praise, dignity, devotion, honor and full sacramental participation.
We acknowledge and give due respect and recognition to the Archdiocese Of Los Angeles, Office of Ministry With Lesbian and Gay Catholics,
whose statement of mission we feel best describes and states the mission of Mission Saints Sergius and Bacchus and the Franciscans of Divine
Mercy and Love of God.
I give complete and thankful acknowledgement to the MLGC (Ministry to Lesbian & Gay Catholics) office of the Archdiocese of Los Angeles and
the Cardinal Archbishop of Los Angeles, Cardinal Roger Mahoney..
1. Mission Sts. Sergius & Bacchus recognizes that all persons with a homosexual orientation are capable of living a full Catholic life in union with all
the members of the Church.
2. Mission St. Sergius has as its primary goal "to foster a spirit of community and fellowship among gay Catholics so that they can offer and receive
mutual support in living out their lives of faith with the Church." (Cardinal Roger Mahoney, (2-2-86).
3. Mission Sts. Sergius & Bacchus takes its inspiration from the Gospel; is shaped by Church teachings and pastoral practice; borrows appropriately
from the insights of the social and biological sciences; and listens, ponders and prays over the lived experience of those to whom it ministers.
4. Mission Sts. Sergius & Bacchus calls on concerned Catholics and all Christian people of good will to know and share in the challenges, burdens
and blessings of homosexual persons living a Christian life within the Catholic tradition.
5. Mission St. Sergius chooses to follow a prudent pastoral course, accepting people where they are in their discipleship with Jesus Christ, and their
membership in the Church, and challenging them to live out fully the call of Christ and His Teachings.
6. Mission St. Sergius supports movements for homosexual and lesbian persons that are consonant with Church teaching, especially those which
safeguard human dignity and promote human rights.
7. Mission St. Sergius supports and encourages all Church’s pastors to condemn any treatment in which lesbians and homosexual men are the object
of violent malice in speech, action, and law, wherever it occurs.
8. Concomitant with ministry to homosexual men and women, yet distinct from it, Mission St. Sergius offers care to all persons living with HIV/AIDS.
"Our fidelity to the teachings and example of Jesus Christ make it a moral imperative that we, like Him, reach out in a loving manner to give
spiritual and physical help to those who suffer." (Cardinal Roger Mahoney)
The words of Jesus found in: (Matthew 9:13;& 12:7 ) "I desire mercy, not sacrifice! I have come to call, NOT the righteous, BUT SINNERS. If you
understand the meaning of the text, It is mercy I desire and not sacrifice, you would not have condemned these innocent Men."
Our Beliefs
The Old Catholic Church believes that God created all things for a reason known only to Him and that ALL that God created is Good but man with
his fallible and imperfect nature and under the temptations of the Evil One often turn God's good into something bad.
We believe that no church or ecclesiastical body has the authority or power to dictate who of God's children is able to partake of the Sacraments or
to offer honor and praise to Almighty God. We Recognize the basic Articles of Faith found in the Apostles and Nicene Creeds.
1. THE BIBLE
We believe the Holy Bible is the inspired Word of God, but is not exclusive of all knowledge of our Savior nor is it entirely accurate in it's present
state of interpretation having been mistranslated many times. Whenever error or conflict arises between Scriptures, we seek the "original tongue" of
the conflicting works to determine their true meanings. We reject the idea that the Holy Bible is complete, as it is common knowledge the Lost
Books of the Bible were rejected by the early Catholic Church for inclusion in the Holy Bible, yet they came from the same period of time and are
still relied upon as sound Scripture for reference purposes.
2. THE NATURE OF GOD
We believe in the majesty and greatness of God, a God who dwells throughout the Universe and is in all things. He is the force of life itself. By any
name a man calls out to the Heavens for intervention in time of need, he has called upon the One, True God. Many names, many paths, but only one
God. At this moment in time, He is the same God that breathed the first breath of life throughout the Universe, and will be the same tomorrow.
We believe there is but ONE GOD and ONE SON and ONE HOLY SPIRIT. Combined, they set mankind free into God's will for their lives and form
a mystery of faith known as The Trinity. We worship the Father in all things, fellowship with Him at all times, and do so through the teachings of His
Son, Jesus Christ. The Holy Spirit connects us to the Father twenty-four hours a day, seven days a week and allows God to know of our needs before
we realize what they are. Our ability to heed It's still, small voice in our lives wholly determines if we are acceptable human beings before the throne
of God.
3. JESUS CHRIST
We believe Jesus Christ truly was the Son of God. This is not only proclaimed in the Holy Bible, not only by the authority of our faith, but by the
shear weight and vastness of His displayed intellect, in both His teachings and His knowledge of all things hidden from mankind until recent modern
times.
We believe that He was crucified and while He laid in the grave for three days and nights, He preached the way to salvation to all those souls who
had gone on before in the Spirit Prison.
We believe Jesus Christ came into this world to bring the truth and light of the message of salvation to all of mankind.
We believe He arose from the dead and began a Ministry that reached into every hollow and mountaintop on every continent of this world when the
Holy Spirit descended upon the Apostles inspiring them to preach the Good News of Salvation that Christ taught them.
We believe that by His words, Christ proved He was Master of Astrology, Medicine, Physiology, Psychology and all the Earth Sciences. And, by
faith we believe He sits at the right hand of God, the Father, the Creator of all.
4. THE HOLY SPIRIT
We believe the Holy Spirit dwells in every child born of man, and allows us to be in constant communion with the Father, twenty-four hours a day,
seven days a week. The Holy Spirit allows the Father to know of our wants and needs before we become aware of them ourselves. It allows us to
worship the Father in the Spirit, for He is of the Spirit and desires us to worship Him as such. We believe that the Holy Spirit is alive in all of us and
will guide us to salvations if we open ourselves to hear.
5. THE NATURE OF GOOD AND EVIL
We believe that in the beginning God created the Heavens and the earth. Our understanding of Genesis determines our ability to identify the root
cause and truth of the nature of good and evil in the world. We further believe that whether Satan is still in the employ of God (as in the story of Job)
or not, truly mankind is the pinnacle of evil without the stirrings and acceptance of the Holy Spirit in one's life. We believe that Satan is at war with
God and is constantly tempting us to turn away from loving God.
6. THE TRUE CHURCH
We believe through knowledge of the original tongues, that the term Church does not refer to any group or any house of worship, as this term does
not appear in the Holy Scriptures. The term, as used by Paul, was ECCLESIA, which means the whole people of God who follow the Christ, with
Christ at it's head. It was used again and again by him to remind the City/State congregations their fruits and gifts belonged to a greater body, the
Body of Christ.
We believe that in this light, we call ourselves a Church insofar as we desire to declare to the world that we wish to return to that Body of Christ
which existed during our Master's ministry and directly after, before mankind convoluted it's meaning and made it into something else.
7. OTHER RELIGIONS
We believe and know that our Savior, Jesus Christ, said all good things come from the Father. In this light, we belittle no religion that follows a
positive spiritual path to the Creator. We will not judge, for to do so, our Savior says we will be judged by the same measure. We believe that in the
final measure, Jesus embraced all who followed Him through the Holy Spirit and their actions, regardless of their faith, or lack of it. For He knew of
their deeds before they knew of Him.
7. DIVINE HEALING
We believe in the practice and use of alternative healing, which includes, but is not limited to, the Biblical practice of laying on of hands.
8. FRANCISCAN’S OF DIVINE MERCY AND LOVE OF GOD
On the Feast of Divine Mercy, March 30th 2008, Rev. Robert J. Johnnene founded a religious community within the Old Catholic Church English
Rite .
The official name of the new community is the Order Franciscans of the Divine Mercy and Love of God or Franciscans of Divine Mercy.
The initials which members of the Order place after their names will be OFD.
Following the evangelical counsels of poverty, and obedience we experience and live our vows as partnered/married or single persons, male and
female, under the rule of life established by St. Francis.
Members of the order may choose to make a vow of Chastity but it is not a requirement. We desire to have Saint Francis as a guide to our following
of Jesus.
As Franciscans of the Divine Mercy and Love of God we dedicate ourselves to live out the call to St. Francis “go rebuild My Church” as a call to
each one of us to encourage unity within the Mystical Body of Christ, The Church, and to gather all who accept Christ as their redeemer and Savior
together, regardless of their race, marital condition, nationality, religious affiliation or sexual orientation into one flock with Christ as the Shepherd.
We believe that God’s Love is shown us in the person of Jesus His beloved Son and in the sacrifice Christ was willing to suffer so we could gain
eternal live.
Our Franciscans live out St. Francis rule of poverty and his instructions to beg for donations to support the work of the ministry while doing manual
labor to earn our personal needs.
Our clergy do not receive any salary but support themselves in accordance with the rule of St. Francis by working in employment to provides for the
brothers basic needs.
In keeping with that rule of St. Francis our clergy work as nurses, counselors, musical Directors for Faith communities and at other secular positions.
Fr. Robert, the founder of the Franciscans of Divine Mercy and Love Of God lives entirely on his Social and uses any donations to maintain the
expenses of the ministry often having to use his own resources to cover expenses.
Image of Divine Mercy
Icon of Our Lady of Mercy
Icon of Our Lady of Mercy
