“THE longstanding, divisive debate between the various theological schools within Catholicism on the all-important question of grace broke out furiously once again in France with the publication of Cornelius Jansen's Augustinus in 1640.

In broad outline,

The strident rhetoric from both sides of this controversy and the politicization of the struggle made peaceful compromise all but im­possible. As the seventeenth century progressed and the eighteenth century opened this battle escalated. In the process it misdirected and dissipated the spiritual energy of the Catholic renewal in France.”

[Vincent de Paul and Louise de Marillac, ,(Paulist, 1995), introd .p. 11]

JANSENISM. Dogmatically, Jansenism is summed up in five propositions, derived in substance from the Augustinus (1640) of C. O. Jansen, and condemned as heretical by the Sorbonne (1649) and Innocent X (1653). The sense of these propositions is

This theological [“Augustinian”] pessimism was expressed in the general harshness and moral rigorism of the movement.

The first generation of French Jansenists were all disciples of Saint-Cyran (Duvergier), Jansen’s friend and collaborator. This party of ‘Cyranists’, which included the convent of Port-Royal, was already in existence in 1638.

Antoine Arnauld

After Saint-Cyran’s death in 1643, Antoine Arnauld succeeded him as its leader, and in De la fréquente communion (1643), La Théologie morale des Jésuites (1643), and two Apologies pour M. Jansénius (1644–5) defined the directions of the movement.

 Antoine Arnauld and Martin de Barcos Arnauld made his début as a controversialist with his first major publication, De la fréquente communion (1643). His chief target in this work was the Jesuit Pierre de Sesmaisons, whose Instruction sur la fréquente communion attacked the rigorist spiritual teachings of the Abbé de Saint-Cyran. As Saint-Cyran only saw the text upon his release from prison, he asked his young disciple, Arnauld, to answer Sesmaisons. De la fréquente communion is that extended reply. A collaborative work, it features a preface by the priest Martin de Barcos (1600–78), Saint-Cyran’s nephew and secretary, which epitomizes Arnauld’s argument.

To make these points, Arnauld appeals frequently to the Church Fathers, the Council of Trent, and more recent authorities of the Catholic Reform, such as Carlo Borromeo and François de Sales. Although De la fréquente communion was widely lauded upon its release, it also stirred up bitter controversy. Its rigorism was, for instance, the last straw that alienated Vincent de Paul from the Port-Royal circle, to whom he had previously been linked by a long personal friendship with Saint-Cyran. Along with Jansen’s Augustinus (1640), De la fréquente communion became one of the defining texts of Jansenist thought. 

 The unifying characteristic of the movement was antagonism to the Jesuits. (2) and (3) remained unchanged throughout the whole history of Jansenism, and were exhibited in all its principal monuments, from the Lettres provinciales (1656–7) of Pascal onwards.

In 1653 five propositions were condemned by Innocent X in the bull ‘Cum Occasione’ as summarizing the Jansenist position.

The five errors of Jansen on Grace condemned in Cum occasione are:

The supporters of the movement sought to evade the condemnation by their distinction of ‘fact’ (fait) and ‘law’ (droit).

The five propositions were admitted to be heretical, but in ‘fact’ they were declared unrepresentative of Jansen’s doctrine, which the Jansenists held to be a fair presentation of the teaching of St Augustine. After this distinction had been disallowed by Alexander VII (1656), attempts were made to compel the Jansenists to sign a formulary embodying the Papal anathema. In 1668 they were persuaded into a qualified submission, but the movement continued to gain sympathizers, particularly among the Oratorians and Maurists.

P. Quesnel’s Réflexions morales (1693), in which some tenets of Jansenism were reaffirmed, was condemned in the bull ‘Unigenitus’ (1713). The bull was not accepted by the Jansenists, who consequently had to face sporadic persecution in France during much of the 18th cent. In their opposition to the Jesuits, however, they found support among the Gallican members of the Parlements who in 1762 took steps to have the Jesuits expelled from France.

In the Netherlands, where many prominent Jansenist clerics took refuge, Jansenism was tolerated or encouraged by successive Vicars Apostolic, and in 1723 the Dutch Jansenists nominated for themselves a schismatic Bishop of Utrecht (who became the leader of the Old Catholics).

Eberhardt ch. 51 Jansenist Revival : sec. c. Schismatic Jansenism

Jansenist refugees from royal prosecution in France had repeatedly received asylum in Protestant Holland. Here they were successful in attracting the indulgent sympathy of the Catholic vicars-apostolic, Neercassel (1663-86) and Peter Codde (1686-1702) . The latter was finally deposed by Clement XI in 1702, but continued to claim jurisdiction until his death in 1710 at Rome. This pretense was encouraged by his Jansenist vicars-general in the Netherlands, who refused to recognize Codde’s Catholic successors, and obtained ordination for their clergy from the French Appellants.

Formal schism began in 1723 when seven Jansenist clerics constituted themselves into the “Chapter of Utrecht” and elected their vicarcapitular, Cornelius Steenhoven, as “Archbishop of Utrecht.” They prevailed upon a suspended French bishop, Varlet, formerly of New Orleans and missioned to Persia, to consecrate Steenhoven. Both bishops were then excommunicated by Rome. [...]

The Utrecht schism did receive a new lease on life after 1870 with the defection of Dr. Doellinger’s German “Old Catholics” from the decisions of the Vatican Council. The “Old Catholics” accepted orders from Utrecht and the combined movement reached a zenith of some one hundred thousand adherents during the last quarter of the nineteenth century. Since that time, however, it has declined in comparative importance, although the Jansenist prelate of Utrecht is accorded a sort of honorary primacy since 1889 over the various autonomous “Old Catholic” bodies in different national jurisdictions.

The following statement is unconfirmed:

[...] on January 3, 1987, by the Congregation for the Doctrine of the Faith (Prot. no. 795/68):

"Among the churches which are in the same situation as the oriental churches named in can. 844 § 3 we include the Old Catholic churches in Europe and the Polish National Church in the United States of America."

In Tuscany, chiefly owing to the anti-Papal policy of the Grand Duke Leopold, Jansenism became so strong that the local Synod of Pistoia (1786) promulgated one of the most comprehensive statements of Jansenist positions that exist. After Napoleon’s Concordat of 1801, French Jansenism survived only as the secret conviction of a few Catholics and as the guiding spirit of a few pious institutions.

The principal primary docs. concerning Jansenism and the opposition to it are ed. by L. Ceyssens, OFM, lately in conjunction with S. de Munter, OFM: those covering the period 1640–3 (Bibliothèque de la RHE 31; 1957); 1644–53 (Bibliothèque de l’Institut historique Belge de Rome, 9–10; 1961–2); 1654–60 (ibid. 12–13; 1963–5); 1661–72 (Bibliothèque de la RHE 45; 1968); 1673–6 (Bibliothèque de I’Institut historique Belge de Rome, 17; 1968); 1677–9 (Bibliothèque de la RHE, 59; 1974); and 1680–82 (Bibliothèque de l’Institut historique Belge de Rome, 19; 1974). The ‘Five Propositions’ are conveniently pr. in Denzinger and Hünermann (37th edn., 1991), pp. 614 f. (nos. 2001–5); Eng. tr. in Bettenson (2nd edn., 1963), pp. 379 f.

There has been an immense lit. from the outbreak of the controversy onwards. Modern studies incl. A. Gazier, Histoire générale du mouvement janséniste (2 vols., 1922); E. Préclin, Les Jansénistes du XVIII^e siècle et la constitution civile du clergé (1928); L. Ceyssens, OFM, Jansenistica: Studien in verband met Geschiedenis van het Jansenisme (4 vols., Malines, 1950–62); id., Jansenistica Minora (1–10, Malines, 1951–68; 11–12, Amsterdam, 1973–5); cf., for details of arts. by Ceyssens, bibl. in Antonianum, 53 (1978), pp. 194–266 and in J. van Bavel and M. Schrama (eds.), Jansénius et le Jansénisme dans les Pay-Bas: Mélanges Lucien Ceyssens (Bibliotheca Ephemeridum Theologicarum Lovaniensium, 56; 1982), pp. 9 f., incl. his important art. ‘L’Authenticité des cinq propositions condamnées de Jansenius’, Antonianum, 55 (1980), pp. 368–424; P. de Leturia, SJ, and others, Nuove ricerche storiche sul giansenismo (Analecta Gregoriana, 71; 1954); L. Cognet, Le Jansénisme (1961). J. Orcibal and A. Barnes, Les Origines du jansénisme (5 vols., 1947–62). J. Orcibal, ‘Qu’est-ce le Jansénisme?’, Cahiers de l’Association Internationale des Études françaises, nos. 3–5 (1953), pp. 39–53. A. Adam, Du mysticisme à la révolte: Les Jansénistes du XVII^e siècle (1968). A. Sedgwick, Jansenism in Seventeenth-Century France (Charlottesville, Va., 1977). J. Carreyre, Le Jansénisme durant la régence, 1715–23 (Bibliothèque de la RHE, 2–4; 1929–33). D. [K.] Van Kley, The Jansenists and the Expulsion of the Jesuits from France 1757–1765 (New Haven, Conn., and London, 1975); id., The Damiens Affairs and the Unravelling of the Ancien Régime 1750–1770 (Princeton, NJ [1984]), passim. A. C. Jemolo, Il giansenismo in Italia prima della rivoluzione (Bari, 1928). É. Appolis, Les Jansénistes espagnols (Bordeaux [1966]). B. Neveu, L’Erreur et son Juge: Remarques sur les censures doctrinales à l’époque moderne (Istituto Italiano per gli Studi Filosofici, Serie Studi, 19: Naples, 1993), esp. 505–746. W. Doyle, Jansenism (2000; introductory). Bremond, 4. List of Jansenist works in L. Patouillet (ed.), Dictionnaire des livres jansénistes (4 vols., Antwerp, 1752). L. Willaert, SJ, Bibliotheca Janseniana Belgica: Répertoire des imprimés concernant les controverses théologiques en relation avec le jansénisme dans les Pays-Bas catholiques et le Pays de Liège aux XVII^e et XVIII^e siècles (Bibliothèque de la Faculté de Philosophie et Lettres de Namur, 4, 5, 12; 1949–51). J. Carreyre in DTC 8 (pt. 1; 1924), cols. 318–529, s.v.; J. M. Gres-Gayer in NCE (2nd edn.), 7 (2003), pp. 715–20, s.v. See also bibl. to port-royal.

Port-Royal, Convent of, Jansenist centre. A convent of Cistercian nuns was originally founded at Port-Royal, a marshy site some 18 miles SW of Paris (hence ‘Port-Royal-des-Champs’), in 1204. The appointment in 1602 of (Jacqueline Marie) Angélique Arnauld as abbess at the age of 10 was the prelude to its emergence as a house of major importance. Converted (by a Capuchin friar) to a new view of her responsibilities in 1608, she undertook far-reaching reforms and began to attract numerous novices (including several members of her own huge family). Owing to the unhealthy conditions, in 1625 the community reluctantly moved into Paris to a new house in the Faubourg St Jacques (‘Port-Royal-de-Paris’). Under the direction of Sébastien Zamet, Bp. of Langres (Bp. 1615–55), in 1627 the community was removed from the jurisdiction of Cîteaux and formed an autonomous Ordre du St Sacrement, adding a large red cross to their white habit to signify their independence. The initial spirituality of Port-Royal was largely Oratorian, but in 1635 Zamet handed over direction to Saint-Cyran, Jansen’s associate; his influence then became decisive, and was zealously maintained after his death in 1643 by Antoine Arnauld, who became spokesman for what came to be called Jansenism. After 1637 some of Saint-Cyran’s converts came to live near the convent (at first in Paris, then in the derelict Port-Royal-des-Champs) as ‘Solitaires’, without taking vows, but devoting themselves to the interests of the nuns, the education of a few boys (including Racine), and literary pursuits. By 1648 their labours had rendered Port-Royal-des-Champs habitable enough to receive some of the nuns, and henceforward the two houses existed with a single conventual organization, increasingly openly and militantly associated with the Jansenist cause. Blaise Pascal, though never a ‘Solitaire’, was closely linked with Port-Royal, and his sister, Jacqueline, was professed there as a nun. Among the most famous ‘Solitaires’ were Antoine Singlin, Claude Lancelot, and Le Maître de Sacy.

When in 1661 the nuns of Port-Royal refused to subscribe the condemnation of Jansenism, certain measures affecting the prosperity of the convent were taken by the civil power and in 1664 a real persecution began; but very few of the nuns were persuaded to sign the ‘formulary’ until after the Peace of the Church (1668). In 1669 the two houses were legally separated, Port-Royal-de-Paris being given over to the nuns who had submitted before 1668, while the Jansenist majority were established in Port-Royal-des-Champs. A period of prosperity followed, cut short in 1679, after the recrudescence of the Jansenist controversy, when the convent was forbidden to take boarders or receive any more novices. Subsequently further measures were taken to the prejudice of its temporalities. In 1705 Clement XI published a bull condemning those who, in signing the anti-Jansenist formulary of Alexander VII, used mental reservations: the nuns of Port-Royal refused to accept this new definition, and, after a short persecution, were finally dispersed in 1709. The buildings were subsequently destroyed, and the site desecrated (1710–13).

A. de Dion (ed.), Cartulaire de l’abbaye de Porrois au diocèse de Paris plus connue sous son nom mystique Port-Royal, 1: 1204–80 [all pub.] (1903). The fundamental modern crit. work is that of C. A. Sainte-Beuve, Port-Royal (5 vols., 1840–59, and index, 1861; modern edn. by M. Leroy, Bibliothèque de la Pléiade, 93, 99, 107; 1953–5). The more important earlier works incl. [C. Clémencet, OSB] Histoire générale de Port-Royal (10 vols., Amsterdam, 1755–7); id., Histoire littéraire de Port-Royal, ed. [R. F. W.] Guettée (Paris, 1868); J. Racine (the poet), Abrégé de l’histoire de Port-Royal (1742–54; ed. A. Gazier, 1908); and C. Beard, Port-Royal (2 vols., 1861). C. Gazier, Histoire du monastère de Port-Royal (1929); id., Les Belles Amies de Port-Royal (1930); id., Ces Messieurs de Port-Royal: Documents inédits (1932), and other works of this author. J. Laporte, La Doctrine de Port-Royal (1923; 2nd edn., enlarged, 2 vols., Bibliothèque d’Histoire de la Philosophie, 1951–2). L. Cognet, La Mère Angélique et son temps, 1: La Réforme de Port-Royal 1591–1618 (1950). F. E. Weaver, The Evolution of the Reform of Port-Royal: From the Rule of Cîteaux to Jansenism [1978]; id., La Contre-Réforme et les Constitutions de Port-Royal (2002). F. Delforge, Les petites écoles de Port-Royal 1637–1660 (1985). A. Maulvault, Répertoire alphabétique des personnes et des choses de Port-Royal (1902). L. Rea, The Enthusiasts of Port-Royal (1912). Bremond, esp. vol. 4. E. Préclin in Fliche and Martin, 19 (pt. 1; 1955), pp. 193–219. E. E. Weaver in Dict. Sp. 12 (pt. 2; 1986), cols. 1931–52; L. Cognet and J. M. Gres-Gayer in NCE (2nd edn.), 11 (2003), pp. 523–5, both s.v. See also bibl. to jansenism.

Arnauld, Jacqueline Marie Angélique (1591–1661), ‘Mère Angélique’, Abbess of Port-Royal. She was the sister of Antoine Arnauld (see preceding entry), and christened Jacqueline, but at her confirmation took the name of Angélique by which she is commonly known. Born at Paris, she was procured succession at the age of 7 to the abbacy of Port-Royal, and after residence in the Benedictine convents of St-Antoine, Paris, and at Maubuisson, she became Abbess of Port-Royal in 1602. At first she shared without protest in the very relaxed (but not immoral) discipline of the house, until in 1608 she was converted by a sermon from a visiting Capuchin friar. She promptly introduced drastic reforms (community of goods, enclosure, regular office, uniformity of dress, abstinence, and silence) and also laid great emphasis on the inner discipline of the spirit. In 1618 she carried through similar reforms at Maubuisson. In 1619 she fell in with St Francis de Sales and wished to join the Visitation nuns, but, permission being refused, she returned to Port-Royal in 1623. The community now increased rapidly in numbers and came to include Angélique’s four sisters and their mother, and in 1625 Angélique moved it to a larger house in the Faubourg Saint-Jacques in Paris.

A proposal of Sébastien Zamet, Bp. of Langres (Bp. 1615–55), to amalgamate the community with the reformed Benedictine house of Tard, nr. Dijon, led to serious differences, and in 1630 Angélique was forced to resign as Abbess. After her sister Agnes succeeded to this office in 1636, Angélique again exercised (indirect) power. She came under the influence of Saint-Cyran, under whom the community became an enthusiastic upholder of Jansenist principles and practice, and Angélique herself for long periods abstained from Communion. From 1642 to 1654 she was again Abbess. She died shortly after the signing of the Formulary of 1661.

Her spiritual doctrines, based on papers written by herself or under her immediate inspiration, may be studied in Mémoires pour servir à l’histoire de Port-Royal et à la vie de la Révérende Mère Marie-Angélique … Arnauld (3 vols., Utrecht, 1742–4), Entretiens ou conférences de la Révérende Mère Angélique Arnauld (3 vols., ibid., 1757), and other collections. Modern edn. of her autobiography up to 1638 ed. L. Cognet, Relation écrite par la Mère Angélique Arnauld sur Port-Royal (1949). A. Gazier, Jeanne de Chantal et Angélique Arnauld d’après leur correspondance, 1620–1641 (Paris, 1915). L. Cognet, La Mère Angélique et Saint François de Sales 1618–1626 (1951), and other works if this author. P. Bugnion-Secrétan, La Mère Angélique Arnauld 1591–1661 d’après ses écrits (1991). F. Gastellier, Angélique Arnauld (Paris [1998]).

Quesnel, Pasquier (1634–1719), French Jansenist. Educated by the Jesuits, he studied philosophy and theology at the Sorbonne and entered the Congregation of the Oratory in 1657, where he was soon entrusted with the direction of students and became the author of a number of spiritual books. In 1672 he published Abrégé de la morale de l’Évangile, with a commendatory preface by the Bp. of Châlons-sur-Marne; its subsequent editions, expanded and revised, became famous under the title of Le Nouveau Testament en français, avec des réflexions morales sur chaque verset, usually called Réflexions morales. As against the formalized methods of spirituality in the manuals, the work emphasized the value of the close study of the Scriptures in increasing true devotion. In 1675 he published a scholarly edition of the works of Pope Leo I which, however, was placed on the Index owing to the Gallican theories developed in the notes. In 1681 he was removed to Orléans on the charge of upholding Jansenist views. Three years later he refused to subscribe to an anti-Jansenist formula imposed by his superiors and went to Brussels, where he lived together with A. Arnauld. In 1703 he was imprisoned by the Abp. of Malines at the instigation of Philip V, but escaped and fled to the Netherlands the following year. His subsequent life was filled with defences of himself and his Réflexions, which, commended by the Abp. of Paris, Cardinal L. A. de Noailles, went through many editions, but was condemned by a brief of Clement XI in 1708 and, five years later, by the bull ‘Unigenitus’. Among his doctrines condemned by the bull are the theses

that no grace is given outside the Church,

that grace is irresistible,

that without grace man is incapable of any good,

and that all acts of a sinner, even prayer and attendance at Mass, are sins.

Quesnel never accepted the condemnation, and though he asked for and received the Last Sacraments, he appealed to a future General Council for his vindication.

L. Batterel, Mémoires domestiques pour servir à l’histoire de l’Oratoire (ed. A. M. P. Ingold, 5 vols., 1902–11), with list of Quesnel’s writings, 4, pp. 424–93. Correspondance de Pasquier Quesnel, ed. A. Le Roy (2 vols., 1900). Causa Quesnelliana (Brussels, 1704; docs. ed. by order of the Abp. of Malines). A. Le Roy, Un Janséniste en exil (1900; with selection of Quesnel’s Letters). J. A. G. Tans, Pasquier Quesnel et les Pays-Bas: Correspondance, publiée avec introduction et annotations (Publications de l’Institut Français d’Amsterdam, Maison Descartes, 6; 1960); id. and H. Schmitz du Moulin, Pasquier Quesnel devant la Congrégation de l’Index: Correspondance avec Francesco Barberini et mémoires sur la mise à l’Index de son édition des œuvres de saint Léon publiés avec introduction et annotations (International Archives of the History of Ideas, 71; 1974); idd., La Correspondance de Pasquier Quesnel: Inventaire et index analytique (Bibliothèque de la RHE, 74, 77, etc.; 1989 ff.). L. Ceyssens, ‘Les Papiers de Quesnel saisis à Bruxelles et transportés à Paris en 1703 et 1704’, RHE 44 (1949), pp. 508–51. J. A. G. Tans, ‘Port-Royal entre le réveil spirituel et le drame gallican: le rôle de Pasquier Quesnel’, Lias, 4 (1977) pp. 99–114. Id. and L. Ceyssens, ‘Pasquier Quesnel (1634–1719). Autour de l’Unigenitus’, Ephemerides Theologicae Lovanienses, 59 (1983), pp. 201–66, repr. in idd., Autour de l’Unigenitus (Bibliotheca Ephemeridum Theologicarum Lovaniensium, 56; 1987), pp. 583–648. J. Carreyre in DTC 13 (pt. 2; 1937), cols. 1460–535, s.v. ‘Quesnel et le Quesnellisme’; J. A. G. Tans in Dict. Sp. 12 (pt. 2; 1986), cols. 2732–46, s.v.

from Bishops at Large, by Peter Anson (Faber, 1964)

1.  JULES FERRETTE, (rcp 1828-1903) MAR JULIUS I, BISHOP OF IONA, AND PATRIARCHAL LEGATE OF THE SYRIAN JACOBITE CHURCH FOR WESTERN EUROPE

2.  DR J. JOSEPH OVERBECK (rcp 1820-1905) AND HIS WESTERN ORTHODOX CATHOLIC CHURCH, AND THE ARCHIMANDRITE TIMOTHEOS HATHERLY AND HIS AUTOCEPHALOUS GREEK ORTHODOX CHURCH IN ENGLAND

3.  AMBROSE PIIILLIPPS DE LISLE (1809-1878) AND THE ORDER OF CORPORATE REUNION 

4.  JOSEPH RENÉ VILATTE; (var 1854-1929) MAR TIMOTIIEOS, OLD CATHOLIC ARCHBISHOP OF NORTH AMERICA, AND FIRST PRIMATE OF THE AMERICAN CATHOLIC CHURCH

5.  ULRIC VERNON HERFORD,  (angl 1866-1938) MAR JACOBUS, BISHOP OF MERCIA AND MIDDLESEX; ADMINISTRATOR OF THE METROPOLITAN SEE OF INDIA, CEYLON, MILAPUR, ETC., OF THE SYRO-CHALDEAN CHURCH, AND OF THE PATRIARCHATE OF BABYLON AND THE EAST; FOUNDER OF THE EVANGELICAL CATHOLIC COMMUNION

6.  ARNOLD HARRIS MATHEW; ( rcp 1852-1919) COUNT POVOLERI DI VICENZA, DE JURE EARL OF LANDAFF; REGIONARY OLD CATIIOLIC BISHOP FOR ENGLAND; ARCHBISHOP OF LONDON; AND METROPOLITAN SUCCESSIVELY OF THE ENGLISH CATHOLIC CHURCH, WESTERN ORTHODOX CATHOLIC CHURCH IN GREAT BRITAIN AND IRELAND, ANGLO-CATHOLIC CHURCH, CATHOLIC CHURCH (LATIN AND ORTHODOX UNITED), ANCIENT CATHOLIC CHURCH, OLD ROMAN CATHOLIC CHURCH, AND WESTERN CATHOLIC UNIATE CHURCH, ETC.

7.   CHURCHES CLAIMING THE FERRETTE SUCCESSION:

Ancient British Church; United Armenian Catholic Church; Free Protestant Episcopal Church of England; Free Catholic church; English Orthodox Chu;J;; Evangelical Church of England; English Episcopal Church; South African Episcopal Church; Indian Orthodox Church; Western Orthodox Catholic Church, Order of the Holy Wisdom, etc.

8.   CHURCHES OF THE VILATTE SUCCESSION:                                                

(a)  American Catholic Church; American Catholic Church; American Catholic Church (Syro-Antio-Church (Western Orthodox) ; American Episcopal Antiochean) ; Catholic Church of America; American Catholic Church (Archdiocese of New York); American Holy Orthodox Catholic Apostolic Eastern Church, affiliated with the Orthodox Catholic Patriarchate of America, etc.

(b) African Orthodox Church ; African Orthodox Church of New York and Massachusetts; Afro-American Catholic Church; and African Greek Orthodox Church

(c) VILATTE SUCCESSION IN ENGLAND: Old Catholic Church; Catholic Christian Church; Orthodox Catholic Church in England; Autonomous African Universal Church; Orthodox- Keltic Church of the British Commonwealth of Nations; Autonomous British Eastern Church (Orthodox-Catholic Pro­vince of Our Lady of England—Devon and Corn­wall); Jesuene or Free-Orthodox Catholic Church; Holy Orthodox-Catholic Church of Great Britain; Ancient British Church (Agnostic)

(d) CIIURCHES IN FRANCE, NOT AI.L OF THE VILATTE SUCCESSION, BUT ALL ANTI-PAPALIST: Petite ÉgIlse; Église Johannite des Chrétiens Primitifs; Eglise Catholique Française; Oeuvrede la Miséricorde; lglise Catholique Gallicane; Église Gallicane Catholique Française; Église Gnostique Catholique; Église Catholique Apostolique et Gallicane; Église Orthodoxe Gallicane Autocéphale; Église Ancienne Catholique; Église Catholique Apostolique Primitive d’Antioche Orthodoxe et de Tradition Syro-Byzantine; Sainte Église Apostolique; Église Primitive Catholique et Apostolique; Sainte Église celtique en Bretagne; Sainte Église Orthodoxe Ukrainienne conciliaire autocéphale en exil; Siège Écclésial Oecuménique, etc.

(e) OFFSHOOTS OF THE VILATTE SUCCESSION IN GERMANY, AUSTRIA, SWITZERLAND, INDIA, etc.

9. CHURCHES OF THE MATHEW SUCCESSION

(a)    Old Roman Catholic Church (Western Catholic Uniate Church), now known as The Old Roman Catholic Church in Communion with the Primatial See of Caer-Glow; Old Catholic Church in Ire­land; English (Old Roman Catholic Rite) ; Old Catholic Orthodox Church; Liberal Catholic Church; The Church Catholic; Independent Catholic Church (renamed Apostolic Service Church, then Old Catholic Orthodox Church) ; Old Catholic Evangelical Church of God; Old Holy Catholic Church (Church of the One Life) ; Free Anglo-Catholic Church; Old Roman Catholic Church (English Rite)

(b)      OVERSEAS: Église Catholique Évangélique; Old Catholic Church in America (known later as Catholic Church of North America, and Orthodox Old Catholic Church in America) ; North American Old Roman Catholic Church; Old Catholic Church in North America; Old Roman Catholic Church in North America; Universal Episcopal Communion; Universal Christian Communion; Independent Episcopal Church of the U.S.A. and Canada; Diocese-Vicariate of Niagara Falls; Mexican Old Roman Catholic Church, etc.

10.   THE CATHOLICATE OF THE WEST (CATHOLIC APOSTOLIC CHURCH) AND SOME BODIES ASSOCIATED WITH IT DIRECTLY OR INDIRECTLY:

Église Catholique du Rite Dominicain; Apostolic Church of St Peter; New Pentecostal Church of Christ; Ancient Catholic Church; New Catholic and Free Church; Indian Episcopal Church; English Episcopal Church; Coptic Orthodox Church Apostolic Inc.; New Ancient Apostolic Church; Universal Apostolic Church of Life (Universal Life Foundation) ; Church and Order of the Servants of Christ; United Hierarchy of the Ancient Catholic Church; Pre-Nicene Gnostic Catholic Church; Ecumenical Church Foundation, etc.

11.   MISCELLANEOUS CHURCHES CLAIMING TO BE ‘APOSTOLIC’,

‘CATHOLIC’, AND ‘ORTHODOX’

(a)       CHURCHES CLAIMING EASTERN ORIGINS:

American Orthodox Church; Holy Orthodox Church in America (Eastern Catholic and Apos­tolic); American Episcopal Church; Greek Orien­tal Hungarian Orthodox Church; Byzantine American Church; Eastern Orthodox Catholic Church in America; Episcopal Orthodox Church (Greek Communion)

(b)         CHURCHES OF LATIN ORIGINS: Polish Mariavite Church; Polish National Catholic Church; Spanish Reformed Episcopal Church; Lusitanian Church; Philippine Independent Church; Brazilian Catholic Apostolic Church; Old Catholic Church of Yugo­slavia; Reformed Catholic Church ( Utrecht Con­fession) ; Canadian Catholic Church; United Old Catholic Patriarchate of the World ; etc.

xcxxcxxc  F ” “ This Webpage was created for a workshop held at Saint Andrew's Abbey, Valyermo, California in 2014....x....  ’ “”.