Apostolic Lines of Tau Joannes I Eveque de Philadelphia

LA SAINTE EGLISE DE PHILADELPHIA
LE PATRIARCAT C ATHOLIC ET APOSTHOLIC
ECCLESIA CATHOLICA APOSTHOLICA

“A U N O M D E L ’E S S E N T I E L E X I S T A N T P A R S O I , D I E U T O U T P U I S S A N T , E T E R N E L, U N I D E C O U R E T
D ’E S P R I T A T O U T E S L E S I N T E L L I G E N C E S Q U I P E U P L E N T L E S S A I N T E O N S, Q U I
PRIENT AVEC NOUS ET NOUS ASSISTENT, AMEN “
A G L O I R E DE D I E U, D E L E S A I N T E S P R IT, E DE
%9:%*
THE EPISCOPAL ORDERS
LINES OF APOSTOLIC SUCCESSION

BISHOP TAU JOANNES I, EVEQUE DE PHILADELPHIA
BISHOP BY THE GRACE OF GOD
EVEQUE POUR LA GRACE DE DIEU
B I SH P O P E L A G R A C A D E D E U S
TO ALL OUR BELOVED AND MOST REVEREND, RIGHT REVERENED AND VERY REVERENED BRETHREN IN
OUR LORD %9:%* THE CHRIST AND IN SUCCESSION OF THE LINE OF AUTHORITY OF THE APOSTLES ST.
PETER, ST. JOHN, ST. BARTHOLOMEW AND ST. THOMAS, GREETINGS IN THE UNITY OF THE MOST HOLY
TRINITY, UNDIVIDED UNITY, CO-ETERNAL, CO-SUBSTANTIAL, GOD THE FATHER , GOD THE SON , GOD
THE HOLY SPIRIT , ONE GOD FOREVER AND EVER. AMEN . GREETINGS IN THE LOVE OF CO !
MONSIGNOR TAU JOANNES I EVEQUE DE PHILADELPHIA, CONSACRE’ LE 26 SEP 1995
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Apostolic Succession
SINCE the time of the Apostles, the Church catholic (universal) has existed. During the course of history,
many branches of the One, Catholic, and Apostolic Church have evolved. One thing remains constant
with all the branches, however, that each has maintained an unbroken line of succession from Christ and
the Apostles to the present. The Apostles were the original Bishops of the Church, and their authority as
episcopes has been passed down to this day. There are many Rites in the One, Catholic, and Apostolic
Church. In designating the unity of these many Rites, the word catholic is used to mean universal, and
does not infer preference to any one particular denomination. Such denominations would include the
Roman Rite, Anglican Rite, Celtic Rite, and Orthodox Rite, to suggest a few—in addition to the many that
go unnamed.
There have been many Bishops who continued the lineage and served the teachings of Christ in a
relatively unstructured way. Due to political factions, human disagreements, and poorly kept records,
the fog of history has obscured some lines of succession. Oftentimes, missing records have been used to
justify accusations of invalid authority. At the same time, other more devoted clergy and diligent
scholars have set aside differences in favour of unity and historical accuracy. It is consistently true
throughout history that the authority and character of the Apostolic Church have been preserved less by
doctrine and more by the lineages of consecrated leadership. Jesus established this at the very beginning
when he sent the Apostles out to the world individually (not collectively) to teach the good news
(Gospel). St. Augustine was one of the early pillars of Christian philosophy. In his theology it is stated
that because of the indelible character of a consecration, a validly consecrated Bishop permanently
retains Episcopal powers notwithstanding any schisms or ex-communications.
Hugh George de Willmott Newman, Mar Georgius I, Patriarch of Glastonbury, conducted extensive
research and reconstructive history of the Church earlier this century, and published a work entitled
“Successio Apostolica”. In this work he explains how he sought to discover, clarify, and reinstate many
different lines of succession. Desiring to restore Orthodox Apostolic Catholicism of Undivided
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Christendom, he and those with him in the early days of his pontificate, became reconciled that all
consecrations and ordinations of proven validity were equally efficacious regardless of any particular
denomination or line of Apostolic Succession. He fortified the authenticity of Apostolic Succession by
achieving Episcopal Consecrations in many authentic lines of succession. This brought into being an
Ecumenical Apostolic Succession derived from every part of The One Holy Catholic and Apostolic Church.
The lines of succession enumerated on the following pages are a result of the reconstructive research
conducted by Mar Georgius I, sixth Patriarch of Glastonbury, England. As this history reveals, twenty
lines of succession lead to the consecration of the Bishops of Spiritis Church. What is known of these
lines is presented with the desire to cement ecumenical relationships and shorten the period until the
whole Church, the Body of Christ, will be fully united.
THE CONTINUITY OF CHRIST’S WORK
How is Christ's work continued in the world today? In two principal ways, first, through the sacrament of
baptism by which all Christians become members of the “royal priesthood” (1Pt 2:9); second, through
Apostolic Succession.
Our Lord Jesus Christ, himself, chose the Apostles to form the Christian ministry as a means of applying
the blessings of the Incarnation to the world. Christ intended that the Apostolic ministry should be carried
on from age to age until the end of time. How was this continuity to be secured? As Christ ordained the
twelve Apostles so they chose others to take their places and continue their ministries. This continuous
passing down of the Christian ministry is called the “Apostolic Succession”, which links the ancient Church
of the first century with the Church of today and of the future.
The Apostles laid their hands upon their successors and these successors in turn did the same to others,
By the laying on of hands, the appropriate intention and words uttered in the rite of ordination or
consecration, a bishop sets apart every other successive deacon, priest and bishop for Christ’s service. By
this means there has been no break in the transmission of the ministerial commission in the orthodox,
Catholic Church from ancient times to the present. To ensure that this chain is unbroken, as a general
rule, three bishop’s act as co-consecrators of the bishop-elect, although usually one is named as the
primary consecrator.
St. Augustine's Doctrine of Orders suggests and maintains that these orders are valid.
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O QUE É A SUCESSÃO APOSTÓLICA
Jesus Cristo escolheu alguns de seus discípulos mais próximos para serem mebasrim ou mestres de seu
evangelho (Basrah "mensagem divina"). Ele os investiu de autoridade, a fim de que realizassem suas
próprias obras, incluindo liberdade de interpretar as Escrituras, criar escolas de instrução espiritual,
aprisionar forças demoníacas e liberar a humanidade das conseqüências do pecado ou "dívida".
Após a ressurreição de Jesus, seus discípulos formaram comunidades de santos sob a supervisão
espiritual dos mebasrim. A comunidade central, em Jerusalém, era supervisionada por Tiago, o menor ou
o justo, também chamado de "irmão" do mestre (irmão em linguagem evangélica quer dizer "primo").
Simão (Pedro) também era mebasrim, assim como João, Tomé, André e pelo menos mais oito. Costuma-
se enumerar os primeiros discípulos de Jesus em 12, embora haja evidências de que este número seja
maior. Eles acompanharam o Mestre (Mar, "Senhor") de perto em sua missão e foram depois incumbidos
por ele de pregar o Evangelho a todas as criaturas. Eles testemunharam os seus milagres e gravaram
seus ensinamentos, que depois transmitiram.
Com o surgimento do Cristianismo Grego, os mebasrim originais foram chamados "Apóstolos" (apostoloi,
aqueles que são enviados). A mensagem divina destes Apóstolos era o Evangelion ou "Boa Nova". Eles
eram apontados, algumas vezes, como angeloi, anjos ou mensageiros. Como líderes da comunidade de
santos eram conhecidos como episcopoi ou "superiores". Com esta capacidade eram também conhecidos,
metaforicamente, como pastores, o que ainda é simbolizado pelo cajado ou bastão do bispo.
Os Apóstolos originais viajaram de Jerusalém à Galiléia, a fim de levar a notícia da crucificação e

ressurreição de Jesus a todos os seus discípulos, pois Jesus havia pregado na maioria dos distritos da
Palestina e tornado talmidim muitos de seus ouvintes. Depois disto, muitos Apóstolos seguiram rumo a
outras sinagogas para transmitir a mensagem divina de Jesus a toda Israel e aos gentios 'temedores de
Deus" que freqüentavam o Sabat e o Deus único de Israel ("gentil" era a designação que os judeus
davam aos pagãos. Por não serem circuncidados e não pertencerem à nação judia, eram desprezados e
até mesmo abominados).
Os Apóstolos escolhiam, em todas as comunidades, "inspetores" para assumirem o papel de líderes de

congregações. Estes bispos eram os sucessores dos Apóstolos, investidos da mesma mensagem e
revestidos da mesma autoridade. Estes, por sua vez, podiam colocar as mão sobre seus sucessores
transmitindo e perpetuando as tradições apostólicas e desta forma, assegurar a sobrevivência da
mensagem divina entre a humanidade. Muitas "linhas" de sucessão apostólica foram estabelecidas, cada
uma levou o nome de um Apóstolo individual, e teve um modelo próprio de instrução apostólica. Embora
os Apóstolos não discordassem quanto a compreensão da mensagem, cada tradição apostólica
preservava uma diferente apreensão e ênfase, era uma parte do todo. Com o passar dos séculos, as
diferentes tradições apostólicas foram colocadas uma contra as outras, através das vicissitudes do
isolamento geográfico, acomodação cultural e ascendência política. A maioria das comunidades Cristãs
em Alexandria, Antioquia, Edessa e Efesus foi eclipsada pelo surgimento do Cristianismo Romano
ortodoxo (seguindo as tradições apostólicas de Pedro e do auto proclamado Paulo, que não era um
discípulo original ou Apóstolo de Jesus). O misticismo Cristão no Ocidente estava organizado segundo as
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tradições apostólicas de João, enquanto que o misticismo de Tomé, Felipe e Tiago era rejeitado como
sendo "gnóstico". As comunidades Judáico-Cristã originais retrocederam nas sombras do que seria
chamado heresia e na época de Constantino, somente os ensinamento apostólicos de Pedro e João
estavam sendo preservados no Ocidente, Assim, a Igreja Romana baseou sua sucessão apostólica em
Pedro. As outras tradições apostólicas da Síria, Egito, Judéia e do Oriente se tornaram ortodoxias
menores de "terceiro mundo", em cismas com, Roma, só vindo à tona de tempos em tempos nos anais
da história ocidental.
Por volta do ano 90, o Bispo Clemente de Roma considerou necessário escrever uma carta à igreja de
Corinto exortando-a a aceitar seus sucessores apostólicos, ao invés de tentar suplantá-los com mestres
auto proclamados de um evangelho mais popular. Problemas do mesmo tipo surgiram nas igrejas da Ásia
Menor e o Bispo Ignatius de Antioquia exortou continuamente as igrejas, para as quais enviava inúmeras
cartas, a respeitarem e honrarem seus bispos apostólicos. No início do segundo século o profeta Cristão
Hermas, que viveu numa época de grande desunião Cristã, recebeu a seguinte revelação:
"Os Apóstolos, bispos, mestres e diáconos...caminharam de acordo com a majestade de Deus, e serviram
o eleito de Deus em santidade e reverência, como bispos mestres e diáconos. Alguns deles
adormeceram, outros se encontravam na carne. E eles concordavam entre si, tiveram paz e ouviram uns
aos outros". "The Shepherd", Visão III,5.1.
O exemplo da unidade apostólica, não importa a interpretação individual ou compreensão da mensagem

divina, ainda era evidente três gerações após a ressurreição de Jesus Cristo. Era esta unidade que o
episcopado deveria preservar, era esta a vontade do Cristo.
No ano 155 o Bispo Polycarpo de Smirna visitou o Bispo Anicetus de Roma, a fim de persuadi-lo a aceitar
a tradição estipulada pelo Apóstolo João de observar a Páscoa (Pascha) no dia judaico 14 de Nissan ou
Passover, seja qual fosse o dia da semana. O bispo romano havia recebido uma tradição diferente
através de Pedro (e dos evangelhos sinópticos, os evangelhos de São Mateus, São Marcos e São Lucas,
assim chamados porque permitem uma vista de conjunto, dada a semelhança de suas versões) de
acordo com a qual a Páscoa deve ser sempre celebrada no Domingo, o primeiro (ou oitavo) dia da
semana judaica após Nissan 14. Os dois decidiram respeitar cada tradição apostólica, mas continuaram
celebrando da maneira já acostumada. A tão chamada controvérsia Quartodécima, facilmente resolvida
pelos sábios bispos se tornou, mais tarde, o centro de uma tempestade dogmática, resultando na
excomunhão de muitas igrejas na Ásia Menor e na formação de igrejas quartodécimas heréticas. Muitos
outros exemplos de declínio da paz e da unidade apostólica frustraram o desenvolvimento da doutrina
Cristã e sua constituição, chegando até mesmo a gerar guerras e perseguição religiosa.
Uma coisa é certa. Jesus Cristo não transmitiu e nem tinha a intenção de transmitir uma autoridade
apostólica para "excomungar" outros Apóstolos. Não há absolutamente base alguma para a excomunhão
de uma tradição apostólica por outra, estas ações não tem validade. É por isso que mesmo agora em
todas as tradições apostólicas nunca se alega que a excomunhão invalida ordens episcopais. Ela
simplesmente separa um corpo eclesiástico de outro, de forma ilegítima e artificial. Desta forma, a Igreja
Católica Romana reconhece a validade das sucessões episcopais em todas as tradições "ortodoxas"
(Grega, Russa, Síria, Cópta, etc.) e vice-versa. Embora as ordens Anglicanas fossem questionadas pela
hierarquia Romana, por muitos séculos, é de consenso geral que se elas não foram originalmente válidas,
(a maioria dos estudiosos afirma que são) acabaram absorvendo validade através dos séculos, através de
acordos mantidos entre igrejas Anglicanas e ortodoxas da Índia e outros lugares. Apenas os ministros das
igrejas protestantes são definitivamente não apostólicos, e tão pouco se proclamam como tal. O
argumento que usam é que, a intenção original da sucessão apostólica era preservar os ensinamentos de
Jesus, e que na época da reforma protestante estes se encontravam totalmente distorcidos. Assim, não
havia necessidade de dar continuidade a qualquer linha apostólica para os ensinamentos Cristãos
básicos.
Pela primeira vez na história, todas as linhas de sucessão sobreviventes e ensinamentos apostólicos se
reuniram em um episcopado. O repertório completo das linhas apostólicas reuniram-se definitivamente
nas pessoas de Mar Georgius I, Mar Joannes, Bispo Wadle e nos poucos a quem eles e sua herança
consagraram.
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Trata-se de um profundo e significante ponto da história espiritual pois, pela primeira vez, é possível
restaurar o total e completo Corpo de Cristo assim como era constituído originalmente - uma comunidade
de santos com compreensões diversas, mas com verdadeira unidade espiritual.
AS TRADIÇÕES APOSTÓLICAS ORIGINAIS
TIAGO O JUSTO
Filho de Alfeu e primeiro bispo de Jerusalém, cuja igreja dirigiu entre 42 e 62 D.C. Como "irmão" de
Jesus (provavelmente um membro da mesma comunidade de santos), era respeitado na congregação
Judáico-Cristã.
Os primeiros cristãos o chamavam "O Justo", devido à sua grande piedade. Pertencem a ele as tradições
Judáico-Cristã preservadas no Evangelho dos Ebionitas, Evangelho dos Hebreus, Elevações de Tiago, na
última Epístola Canônica de Tiago e possivelmente em outras obras associadas a seu nome como o
"Protevangelium", embora haja dúvidas sobre isso. A epístola (carta dos Apóstolos e comu-nidades
cristãs primitivas) de Tiago apresenta autênticos ensinamentos preservados na tradição apos-tólica oral.
Tiago deu origem à sucessão apostólica Cristã-Judáica de Jerusalém, que contribuiu para a sucessão
Síria, Jacobita, Armênia e Georgiana. A Liturgia de São Tiago, que se assemelha àquela do Bispo Cyril de
Jerusalém (ano 386), parece ser um desenvolvimento de 5 séculos através das tra-dições apostólicas de
Jerusalém e é ainda usada por certos ramos da ortodoxia.
SIMÃO PEDRO
O príncipe dos Apóstolos. Chamava-se Simão, era filho de Jonas e irmão de André. Pescava um dia às
margens do rio Jordão quando Jesus o chamou. Daí por diante passou a seguir o Divino Mestre, que dele
fez o chefe do colégio apostólico. Possuía uma fé intensa, mas às vezes se mostrava fraco, incrédulo e
até mesmo covarde. Presenciou a transfiguração, mas não apareceu no Calvário. Jesus o incumbiu de
confirmar os irmãos na fé e deu-lhe as chaves do seu reino. Fortalecido pelo Espírito Santo no dia de
Pentecostes, se pois a pregar o Evangelho aos judeus e gentios. Presidiu a eleição de Matias, escolhido
para suceder a Judas, bem como o Concílio de Jerusalém, depois do qual se dispersaram os Apóstolos, a
fim de, seguindo a determinação do Mestre, irem pregar o Evangelho a toda criatura, batizando-a em
nome do Pai, do Filho e do Espírito Santo. Levado perante o Sanedrim (Supremo Conselho dos Judeus),
afirmou sua fé em Cristo. Foi preso por ordem do rei Agripa I, encaminhado à Roma durante o reinado de
Nero, onde fundou e presidiu à comunidade cristã, vindo a perecer martirizado em 67.
As tradições petrinianas foram registradas por Marcos o Evangelista, em Roma, que também pode ter
produzido um evangelho secreto que trouxe à Alexandria, destinado ao ensinamento esotérico. A
pregação de Pedro é a base do Evangelho Canônico de Marcos, que representa a maior influência na
produção de outros evangelhos sinópticos, os de Mateus e Lucas. Alguma autenticidade fundamenta o
fragmentado Evangelho de Pedro e possivelmente a Primeira Epístola de Pedro. Há numerosas lendas
sobre o seu confronto romano com Simão Megas ("O Grande", mudado por um polêmico trocadilho, para
Magus, "O Mago"). As tradições petrinianas estão intimamente ligadas aos ensinamentos Paulíneos nas
últimas Epístolas Pastorais do Novo Testamento. Pedro fundou as linhas apostólicas de Antioquia e Síria
(as mais antigas sucessões do Cristianismo, precedendo as de Roma em vários anos) que sobrevivem em
várias ortodoxias Sírias. Não é necessário dizer que fundou também a su-cessão Romana, e pode ter
estabelecido outras em suas andanças.
JOÃO
Era irmão de Tiago o Maior, filho de Zebedeu e Salomé. Era pescador e discípulo de São João Batista
antes de o ser de Jesus. Foi companheiro inseparável de Pedro. Nos primeiros tempos da Igreja, coube-
lhe impor as mãos aos recém convertidos, em Samaria. Evangelizou os Samaritanos.
Esteve em Jerusalém no ano 37 e depois por ocasião do Concílio dos Apóstolos, que se realizou em
Antioquia. Diz a tradição que morreu quase centenário, possivelmente em Éfeso. Exilado em Patmos,
durante a perseguição de Domiciano (93-98), ali compôs o Apocalipse (Revelação), onde narra as suas
visões e descreve mistérios, predizendo as tribulações da Igreja e o seu triunfo final. Além do seu
Evangelho (o 4º) e do Apocalipse (que é o derradeiro livro da Bíblia), escreveu três Epístolas.
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Jesus, ao morrer, confiou-lhe a mãe, da qual cuidou até morrer, durante o reinado de Trajano. O quarto
Evangelho difere dos demais, chamados sinóticos, porque relatam os mesmos fatos com algumas
variantes. São João começa dissertando sobre a origem divina de Jesus, a quem cognomina "Logos", "o
Verbo", "a Palavra" de Deus. Jesus é idêntico a Deus. É Ele a manifestação personificada de Deus, o filho
de Deus feito homem. Por isso existiu desde toda eternidade, e finalmente, tomando a natureza humana,
se fez carne, e habitou entre nós.
Os ensinamentos de João são preservados no seu Evangelho e nas três epístolas, embora possam ter
sido escritas por um discípulo. O Apocalipse é realmente atribuído ao próprio João, mas foi claramente
escrito por uma diferente pessoa ou escola daquela do Evangelho e das Epístolas. De acordo com
Clemente de Alexandria, João ordenou bispos em Éfesos e outras províncias da Ásia Menor. Ireneus
afirma que os Bispos Polycarpo e Papias foram seus discípulos. Os primeiros fragmentos dos escritos
Joanitas foram encontrados em papiros no Egito datando de princípios do segundo século, e muitas
escolas acreditam que ele tenha visitado estas áreas.
TOMÉ - O GÊMEO
Tomé foi o mais influente e produtivo dentre vários discípulos que foram para o Oriente, incluindo
Bartolomeu, André, Simão e Judas. Os ensinamentos destes homens ficaram perdidos para as Igrejas do
Ocidente, mas continuam atuais para as tradições ortodoxas e orientais. Ao contrário de Pedro e Felipe,
estes Apóstolos não eram casados. O ascetismo (prática da ascese) era um importante ponto de contato
espiritual entre eles e seus ouvintes orientais, que já idealizavam o ascetismo como uma medida de
maestria divina, devido a nativa ideologia religiosa do Brahmanismo e do Zoroastrianismo. Como seus
ensinamentos foram "lembrados" e registrados, o ascetismo foi enfatizado e se tornou o ponto central.
Por esta razão, a Igreja Ocidental minimizou a importância do Apóstolo que, como Jesus, não se casou,
ao ponto de categorizar sua tradições como "heréticas".
Mas muitas lendas e tradições destes grandes santos foram preservadas em evangelhos apócrifos e
romances dos três primeiros séculos, o que permite a recuperação de seus ensinamentos. Tomé, em
particular, foi muito estimado e há evidências de que tenha viajado não só à Pérsia, mas até mesmo à
Índia, provavelmente acompanhado por Bartolomeu e Judas, trazendo talvez um Evangelho Hebráico
original de Matias à Índia. Tomé era uma pessoa profundamente mística, assim como João e Felipe. Ao
separar, mais tarde, a doutrina gnóstica do Evangelho de Tomé e examinando cuidadosamente outras
tradições como os "Atos de Tomé" e "Tomé o Ascético", comparando-as ao misticismo de Paulo, João e
Felipe, é possível reconstituir um esboço de seus ensinamentos. Estes, claro, apontam de volta aos
ensinamentos originais de Jesus. Tomé criou linhas apostólicas de sucessão em todos os lugares por onde
passou no Oriente, indo de sinagoga em sinagoga. Isto inclui Síria, Armênia, toda a região da Caldéia
(Pérsia) e Índia. Os Cristãos de Tomé de Malabar ainda sobrevivem.
BARTOLOMEU
Conhecido também como Natanael, Bartolomeu teria sido apresentado à Jesus por Felipe. Assim como
Tomé, era um viajante e a tradição o localiza em áreas como Índia, Armênia, Irã, Síria e por algum
tempo na Grécia, com Felipe (Phrygia). As sucessões da Armênia podem derivar dele e de vários outros
Apóstolos. A tradição diz que Bartolomeu trazia consigo o perdido Evangelho Herético de Matias (ou
Mateus) escrito em hebraico. As poucas anotações que restaram da era sub-apostólica e patrística
indicam que este evangelho judeu era bastante diferente dos evangelhos gregos gentis (Mateus, Marcos,
Lucas e João), assim como eram os tão chamados evangelhos judaico-cristãos he-réticos dos Nazarenos,
Ebionitas e Hebreus, dos quais só restaram fragmentos.
Diferentemente dos evangelhos gentis, estas tradições consideravam o Espírito Santo como a Divina Mãe
de Cristo e não adoravam Jesus como uma divindade, mas como um irmão mais velho e líder da
comunidade dos santos de Deus (cf. Lewis Keizer: "Nova Luz sobre os ensinamentos de Jesus: Um guia
para idiomas aramáicos, pesquisas recentes e a mensagem original de Jesus Cristo"). Muitas tradições de
Bartolomeu são preservadas em obras como "O Evangelho de Bartolomeu", "Pregação de São Bartolomeu
no Oásis" e a "Pregação de Santo André e São Bartolomeu".
ANDRÉ
Filho de Jonas, irmão de Pedro o pescador. Antes de conhecer o Divino Mestre, era discípulo de São João
Batista. Após a dispersão dos Apóstolos, evangelizou na Ásia Menor, na Capadócia e possivelmente na
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Rússia, onde é venerado. Dizem que pereceu em uma cruz em formato de X, mais tarde conhecida como
Cruz de Santo André.
De acordo com os "Atos de Santo André e São Bartolomeu" (os dois Apóstolos estão tradicionalmente
ligados e devem ter viajado juntos) eles pregaram em Epiro, Trácia, Galácia, Bitnia, Cítia, Danúbio e
Acaía, países do Oriente Médio ou Europa Oriental. Outra tradição indica atividades na Grécia com Felipe.
É certo que André tenha pregado também em Èfeso e Ásia Menor onde por revelação convenceu João a
escrever o documento no qual os Quatro Evangelhos estão baseados. André fundou sucessões apostólicas
em todas estas áreas. Seus ensinamentos eram similares aos de João, Bartolomeu e Tomé.
JUDAS TADEU
Descendente da linhagem real de Davi, irmão de Tiago, o Menor, e primo de Jesus. A tradição diz ter
evangelizado na Mesopotâmia, Palestina, Síria e a Arábia. É localizado na Armênia nos anos de 43 a 66,
onde se juntou a quatro outros Apóstolos do Oriente. Há três Judas no Novo Testamento e de acordo com
alguns estudiosos, o escritor da "Epistola de Judas", que se denominava "irmão do Senhor" é uma outra
pessoa. Isto é questionável porque não está claro se a designação "irmão" era familiar ou fraternal (como
Tomé o Justo considerava) e, em segundo lugar, a única base para se duvidar que Jesus tenha tido
irmãos familiares é a constituição eclesiástica referente à Virgem Maria.
Como poderia o mesmo ventre santo dar à luz mais de um filho divino?
A tradição cristã gosta de ver Maria como uma virgem. Se não uma virgem, pelo menos a mãe de uma
única criança - o Messias. Esta é uma base muito pobre para se descobrir a verdade histórica. Fica claro
que o Apóstolo Judas era ativo principalmente na Armênia, Síria e Norte da Pérsia, sendo o primeiro a
manifestar apoio ao rei estrangeiro (Algar de Edessa). Judas aparentemente viajou acompanhado de
Simão o Zelot, quinto Apóstolo a ir ao Oriente.
SIMÃO (O CANANITA OU ZELOT)
Da mesma forma que Felipe, Simão parece ter ido primeiro ao Egito. Como a tradição sinóptica diz que
Jesus enviou seus discípulos aos pares, talvez eles tenham realmente viajado juntos. Simão, no entanto,
parece ter voltado através da África do Norte, Espanha e Bretanha (segundo uma determinada tradição).
Ele deve ter voltado por terra à Ásia Menor e de lá se juntado à outros Apóstolos orientais na Pérsia.
Deste ponto pode ter viajado com Judas pela Mesopotâmia e Síria, encontrando o martírio na Pérsia.
É difícil validar as tradições sobre os Apóstolos na Europa Ocidental e na Bretanha. Depois da era de
Constantino, cada igreja local quis estabelecer sua própria validade proclamando um Apóstolo como seu
padroeiro, sendo que as relíquias destes Apóstolos estão espalhadas e reverenciadas desde o Atlântico
até à Índia. Acreditamos que haja ossos suficientes para formar esqueletos de duzentos Apóstolos, nos
relicários! São Paulo manifestou sua intenção de ir à Espanha em uma das Epistolas canônicas e não
podemos duvidar que a Europa Ocidental tenha sido visitada pelos Apóstolos, pois houveram sinagogas
judaicas na Espanha. A Bretanha contudo, provavelmente tenha sido evangelizada pela segunda ou
terceira geração de sucessores dos Apóstolos (Igreja Celta).
Com Felipe e Marcos, discípulos de Pedro, Simão provavelmente ajudou a estabelecer os ensinamentos
de Jesus no Egito. Sua pregação era bem parecida com a dos outros quatro Apóstolos que foram para o
Oriente, ascética e judaica, como aquelas preservadas na Epistola canônica de Judas.
MATEUS (LEVI)
O primeiro dos quatro evangelistas, Mateus, que tinha o apelido de Levi, era coletor de impostos. Por
causa desta profissão ele era bastante antipático aos judeus. Chamado por Jesus, Mateus o acompanhou
em suas peregrinações, presenciou seus milagres e ouviu seus ensinamentos, que mais tarde
compendiou em seu Evangelho, primitivamente redigido em aramáico. Este evangelho não existe mais,
mas pode ter sido a base do evangelho grego, mais tarde associado a seu nome. Destinou-se aos judeus-
cristãos, objetivando demonstrar-lhes que era Jesus o Messias prometido de Israel. Diz a tradição que
ele, após a morte de Jesus, pregou na Palestina e em seguida na Etiópia, onde ressuscitou a filha do rei.
Esteve também na Arábia e na Pérsia, onde veio a morrer martirizado.
Seus escritos não devem ser confundidos com as Traduções e outras obras associadas ao Apóstolo
Matias, embora seu evangelho hebraico tenha sido chamado de Evangelho de Matias - uma questão
confusa para o leitor de língua Portuguesa. Alguns estudiosos acreditam que os fragmentos existentes do
"Evangelho Segundo os Hebreus" seja uma versão do evangelho hebraico ou aramáico original de
Mateus.
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O Bispo Papias, discípulo do Apóstolo João, que viveu no final do primeiro século, é citado por Eusebius
afirmando que Mateus compôs em aramáico os "Oráculos do Senhor", então traduzidos para o grego "por
cada homem que fosse capaz". Este é um importante testemunho, já que Papias passou grande parte de
seu ministério coletando as primeiras memórias orais dos Apóstolos e seus discípulos. Clemente de
Alexandria diz que ele não morreu violentamente, mas o Talmud afirma que ele foi condenado a morte
pelo Sanhedrin judaico. Apesar da confusão entre as tradições de Mateus e Matias, parece que foi
realmente Mateus quem se associou a André, sendo que existe um apócrifo intitulado "Atos de André e
Mateus".
MATIAS
Após a traição de Judas Iscariotes, Matias foi eleito por muitos para ocupar seu lugar no colégio
apostólico. Teria sido uns dos 72 discípulos enviados por Jesus a diversas cidades, consoante o relato
evangélico e estava preparado para tal responsabilidade. Tecnicamente ele foi o primeiro "bispo" ou
recipiente da sucessão apostólica. Além disso, ele era um Apóstolo original e testemunho da ressurreição.
Matias estabeleceu o fundamento para o Cristianismo Egípcio e de acordo com filósofos esotéricos
cristãos do segundo século, Alexandria, Basilides e seu filho Isadore, estabeleceram a forma "gnóstica"
de misticismo que é característica do Cristianismo Egípcio. Matias foi um dos cinco Apóstolos na Armênia
sendo mais provável que ele, e não Mateus, quem tenha sido condenado e martirizado pelo Sanhedrin
judaico na Pérsia.
Ele está ligado também à Etiópia, que pode ter sido uma parte da Macedônia ou Armênia (Matias teve
ligações com Felipe, Tomé e outros evangelistas da Etiópia). Contudo, as estórias que o conectam ao
Norte da África e a visitas aos canibais podem apontar para a Etiópia Africana, citada por Felipe através
das sobreviventes tradições dos Cristãos Cóptas. Seus ensinamentos foram preservados pelos primeiros
gnósticos Alexandrianos, Basilides e Isadore.
TIAGO - O MENOR
Como irmão de Mateus (o coletor de impostos) e filho de Alfeu, se diferenciava violentamente em sua
ideologia política, antes de se tornar discípulo de Jesus. Mateus empobrecia os romanos, enquanto Tiago
se tornava um zelot revolucionário como Simão. Ele tinha um outro irmão José e uma irmã Salomé, que
aparece em algumas tradições Cristãs apócrifas.
O Apóstolo Judas também havia sido um zelot galileu antes de se tornar discípulo de Jesus. Tiago,
aparentemente, permaneceu na Galiléia, na maior parte de seu ministério, viajando, certa vez, à
Armênia. No princípio havia grande confusão entre Tiago - o Justo e Tiago o Menor e as relíquias do
primeiro foram trazidas à Armênia para comemorar a visita apostólica de um Tiago chamado "irmão" de
Jesus. Contudo, como em toda tradição apostólica, qualquer Apóstolo que chegava e ensinava em algum
lugar era honrado em sua sucessão como o "maior" discípulo de Jesus. João era o discípulo "bem-
amado"; Tomé, o "Mestre Maior"; Tiago, "O Justo", "por causa dele o céu e a terra vieram a existir" e
Pedro "aquele para quem foram entregues as chaves do céu". A tradição de cada Apóstolo o proclamou
como o maior. Isto se complicou ainda mais pela probabilidade de cada um deles se dizer "irmão" do
Mestre Jesus (Mar, Mestre Rabino), como um parceiro fraternal no serviço de Deus. Assim, parece mais
plausível, que aquele que visitou a Armênia tenha sido Tiago o menor, pois sabemos que Tiago o justo,
permaneceu em Jerusalém encontrando o martírio nas mãos do corpo religioso do Templo.
FELIPE
Natural de Betsaida, perdeu o pai exatamente na ocasião em que conheceu o Divino Mestre, não deve ser
confundido com Felipe o Servo (Diácono). Felipe viajou ao Egito, Etiópia (África) e ao Norte, rumo à
Grécia onde viveu em Hierápolis com suas quatro filhas, que eram profetizas. Duas delas permaneceram
virgens e muito conhecidas por suas previsões. Felipe, que era um judeu helenístico, era antes de mais
nada um evangelista para as sinagogas judaicas de língua grega da Phrygia e dos arredores da Grécia e
Macedônia.
O Evangelho de Felipe preserva um belo misticismo baseado na santidade do casamento. As igrejas de
Felipe desenvolviam sete sacramentos cuja mais alta iniciação era o Mistério da Câmara Nupcial, na qual
a imagem ou Yetzer de Deus, que habitava no coração do discípulo, era reunido ao Anjo ou alma
ressuscitada. Mais uma vez o misticismo de Felipe está intimamente relacionado ao de Paulo, João e
Tomé, mas em seu caso (e no de João) não há ênfase na abstinência sexual ou abstenção do casamento.
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Felipe evangelizou grande parte da Ásia Menor e da Galatia. Acredita-se que foi por causa da migração da
Galatia para Gaul (França) que a tradição surgiu em Gaul. Felipe ordenou vários bispos entre os Gregos,
embora a história destas episcopacias seja obscura. O apócrifo "Atos de Felipe", valoriza a virgindade,
mas não contradiz os pontos essenciais do Evangelho. Na antigüidade, virgindade e casamento podiam
ser paradigmas do hieros gamos ou casamento sagrado.
AS LINHAS DE SUCESSÃO APOSTÓLICA
A Igreja Católica Romana e toda a Cristandade Ocidental derivam de ordens episcopais via Pedro em
Roma. A linha de sucessão estabelecida por Pedro em Antioquia na Síria, deixou de lado todas as outras
linhas episcopais fundada pelos outros Apóstolos que pertencem a várias igrejas dos Gregos, Armênios,
Cóptas e outros separados de Roma por cismas no início da Idade Média. Na medida em que o Ocidente
passou a dominar o mundo, a pregação apostólica associada a Pedro e Roma se tornou normativa. O
Cristianismo foi separado da herança múltipla de sua raiz apostólica pluralísta. Uma porção foi tomada
pelo todo, e o resto descartado. Qualquer coisa fora da adaptação ocidental dos ensinamentos de Pedro e
Paulo era considerado herético, sem levar em conta sua antigüidade e autenticidade.
Contudo, o fato histórico é que cerca de treze outras sucessões episcopais se perpetuaram até os tempos
modernos. Elas abrangem dezessete tradições além da de Roma, preservando muitas formas de
ensinamento apostólico diferentes, mas igualmente válidos. Estas tradições podem ser categorizadas
como:
LINHA DE SUCESSÃO TRADIÇÃO APOSTÓLICA

Católica Romana Pedro e Paulo
Católica Antiga Reforma do século XVIII
Sírio-Antioquina Judeu-Cristã; Nestoriana;

Sírio-Malabar Monofísite e Jacobita
Sírio-Galicana Tomé, Bartolomeu, Mateus
Século XX (Vilatte)
Grego Melquita (Bizantina) Romana-Helenística; Anti-monofisite
Melquita Grego Americana século XX (Sawoya-Aneed)
Igrejas Ortodoxas sob o patriarca de Tomé, Simão, Judas, Bartolomeu, Tiago o
Constanti-nópla (Grega,Russa, Russa-Síria) Menor, Matias e André
Sírio-Caldeo Judeu-Cristã; Antioquina, Romana-Helenística
Caldeo Unida
Armênia Judaico-Cristã;
Armênia Unida São Basílio
Anglicana Paulina Reformada
Bispos não sacramentados Século XVII (Inglaterra)
Irlandesa Século XVII (São Patrick)
Galês Anglicana
Ordem da Reunião Corporada Anglicana e Ortodoxa (Ecumênica)
Mariavita Velho Católica, Século XX (Polônia)
Cópta Felipe, Simão, Judáica; São Marcos,
Copta Unida Monofasita e Jacobita
Século XVIII (Jerusalém)
As linhas de sucessão podem ainda ser analisadas dentro de outras categorias devido as atividades dos
Bispos Independentes (episcopi vagantes) no final do século XIX e XX, também pela migração de igrejas
étnicas ortodoxas para os diversos continentes.
O importante é mostrar caminhos pelos quais episcopados de validade foram transmitidos até os tempos
modernos e demonstrar que elas incluem tradições cujas raízes remontam aos ensinamentos de todos os
Apóstolos originais e não simplesmente à versão ocidental truncada, dominada pelo catolicismo romano.
Todas as sucessões episcopais mencionadas acima, com exceção da Anglicana, foram oficialmente
"reconhecidas" como válidas pela hierarquia Católica Romana e a maioria dos estudiosos concorda com a
validade das ordens anglicanas.
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“But if there be any [heresies] which are bold enough to plant [their origin] in the midst of the apostolic
age, that they may thereby seem to have been handed down by the apostles, because they existed in the
time of the apostles, we can say: Let them produce the original records of their churches; let them unfold
the roll of their bishops, running down in due succession from the beginning in such a manner that [their
first] bishop shall be able to show for his ordainer and predecessor some one of the apostles or of
apostolic men--a man, moreover, who continued steadfast with the apostles. For this is the manner in
which the apostolic churches transmit their registers: as the church of Smyrna, which records that
Polycarp was placed therein by John; as also the church of Rome, which makes Clement to have been
ordained in like manner by Peter."
Tertullian, DemurrerAgainst the Heretics, 20 A.D. 200
"Those things, then, concerning spiritual gifts, which are worthy of note, we have set forth. God gave
these gifts to people in the beginning in accordance with his will, presenting them with his own image,
which had been lost. And now, out of love for all the saints, we have reached the summit of the tradition
which is proper for the churches, so that those who are well-taught should guard the tradition which has
come down to us now, and which we are now going to consider, and so be confirmed in their knowledge.
Because of the error or falling-away that has now come about through ignorance, and thorugh those
who are ignorant, the Holy Spirit gives perfect grace to those who rightly believe, so that they should
know in what manner those who are pre-eminent in the church should defend and pass on all thses
things... Let the bishop be ordained... having been elected by all the people. When he has been named
and found pleasing to all, let the people come together with the presbyters, and any bishops who are
present, on the Lord's day. When all give their consent they lay hands on him, and the presbytery stands
in silence. And all shall keep silence, praying in their heart for the descent of the Holy Spirit..."
Hippolytus, On the Apostolic Tradition, A.D. 235
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LE PATRIARCAT DE SAINT-PIERRE D'ANTIOCHE ET SES PROLONGE-MENTS
MISSIONNAIRES EN OCCIDENT DEPUIS 1877
LES MINISTERES
L'Eglise a été fondée par le Seigneur Jésus-Christ. Chaque dimanche par le Crédo, nous affirmons qu'elle
a été fondée UNE. Cette unité ne s'exprime aucunement par le biais d'une organisation unique,
dictatoriale et bureaucratique. Les premiers siècles de l'Eglise nous ont montré l'idée apostolique de cette
"organisation" des communautés chrétiennes; et c'est ce schéma qui est à la fois véritablement
catholique et seul respectueux du désir comme du vouloir de Jésus Christ.
L'Eglise de notre Maître a été fondée par Lui-même sur la Foi que l'Apôtre Pierre confessa le premier, et
non sur sa propre personne. C'est l'explication qu'en donnèrent mille ans d'histoire de l'Eglise ainsi que
l'exégèse des pères de l'Eglise pendant les cinq premiers siècles; parmi eux Saint Cyrille d'Alexandrie,
Saint Hilaire de Poitiers, Saint Jean Chrysostome et bien d'autres. Nous croyons donc que le Christ a
institué son Eglise visible dont il est le CHEF UNIQUE. Prolongeant son oeuvre, l'Eglise continue dans le
temps la présence du Verbe Incarné. Par elle, la vie divine est communiquée aux âmes. On a souvent
présenté l'Eglise comme "le corps mystique de Jésus Christ". C'est une très heureuse expression.
Jésus Christ a également fondé son Eglise en envoyant aux nations le collège des douze Apôtres qui
avaient été choisis par Lui. Ces Apôtres étaient revêtus d'un triple pouvoir d'enseignement (prédication
de l'Evangile), d'Ordre (administration des sacrements, direction des fidèles) et de sanctification.
Conformément à l'enseignement constant de l'Eglise, nous croyons que les pouvoirs des Apôtres ont été
transmis aux Evêques leurs successeurs dans la suite des temps. Les ministères sacerdotaux subviennent
donc aux besoins des âmes pour édifier perpétuellement le Corps du Christ qui est l'Eglise.
LES PATRIARCATS APOSTOLIQUES
Les Apôtres ont donc répandu et prêché la Foi chrétienne. Ils ont groupé des fidèles et proposé des
prêtres et des diacres aux églises qu'ils fondaient, en gardant la haute direction par devers eux.
Cependant les Apôtres communiquèrent bientôt la plénitude de l'Ordre à des disciples particulièrement
aptes. Ces derniers se fixèrent dans les régions évangélisées ou à évangéliser et rayonnèrent à partir de
ce point impact.
En résumé, les documents de la primitive Eglise prouvent que les Apôtres ont institué la dignité
hiérarchique supérieure, connue plus tard sous le nom d'épiscopat, en élevant certains disciples à la
plénitude de l'Ordre, et en leur communiquant, soit immédiatement, soit avant de mourir le pouvoir
d'ordre, confirmant le pouvoir de juridiction, ou mission divine, dont ils étaient les dépositaires. Les
évêques sont donc institués pour continuer la mission munis des pouvoirs dont Jésus Christ avait investi
le collège apostolique en vertu de sa puissance divine. C'est dans ce sens qu'ils sont aussi appelés
"successeurs des Apôtres".
C'est ainsi que furent fondés les patriarcats apostoliques; le Concile de Chalcédoine établit leur nombre à
cinq. Certes le choix de certaines villes comme sièges des dits patriarcats avait provoqué de vastes
remous politiques, mais le concile de Chalcédoine vit la fin de ces disputes. En effet, pour des raisons
évidentes de commodité, les sièges patriarcaux avaient été érigés au coeur des capitales du monde grec
ou romain d'alors. La hiérarchie des cinq patriarcats qui fut définitivement fixée par le concile de
Chalcédoine en 421, n'implique aucunement la domination d'un patriarcat sur un autre, et encore moins
la domination de l'un d'eux sur tous les autres. La présence toute protocolaire donnée à la vieille Rome se
basait sur le seul fait que cette ville était alors la capitale de l'empire. Des cinq Patriarcats, celui
d'Antioche qui était le seul au début à porter ce nom était le plus vaste en territoire et en nombre
d'habitants.
LE PATRIARCAT D'ANTIOCHE
La première fondation de Saint Pierre fut effectivement celle d'Antioche. En effet LE QUIEN l'écrit très
clairement dans "Oriens Christianus" (t. IIème col. 1357-1408):" Saint Pierre (précise-t-il) établit son
premier siège apostolique à Antioche, en l'an 38 et depuis lors, une succession ininterrompue d'Evêques
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a transmis les pouvoirs de l'Apôtre jusqu'à nos jours."
Le Patriarcat d'Antioche a au cours de l'histoire subi comme toutes les fondations chrétiennes un certain
nombre de vicissitudes. Malgré ces vicissitudes, qui d'un patriarcat puissant, l'amenèrent à devenir un
centre ecclésial plus modeste, le siège d'Antioche obtint également toutes les joies surnaturelles, ainsi
que toutes les fluctuations de la lente mais providentielle maturation de toutes les saintes églises locales
qui composent l'unique Eglise de Jésus Christ.
Après avoir été le Patriarcat le plus vaste en territoire et en nombre d'habitants, Antioche subit beaucoup
de persécutions jusqu'à devenir beaucoup plus restreint quant au nombre de ses fidèles. Il n'en a pas
moins essaimé dans plusieurs parties du monde, "rattrapant" pourrait-on dire, la perte de son territoire
par sa grande influence missionnaire. Il a donné naissance au renouveau de l'Eglise primitive en Occident
à l'époque où le vrai oecuménisme n'était ni connu, ni pratiqué.
MISSIONS OCCIDENTALES CREEES PAR LE PATRIARCAT D'ANTIOCHE
Vers la fin du siècle dernier, le Patriarche d'Antioche de l'époque Sa Béatitude IGNACE PIERRE III (connu
auparavant sous le nom de Mgr. BEDROS avec la charge d'Evêque d'EMESA) conçut un grand projet, très
en avance sur les conceptions de son époque. Il s'agissait d'impulser un mouvement pour la réunion de la
Chrétienté. S.B. Ignace-Pierre III travaillait déjà à ce projet, à l'époque où il n'était encore qu'Evêque d'
EMESA, encouragé par le Patriarche auquel il succéda, S.B. IGNACE-JACQUES III (Mgr.MOHORAN). Il
consacra donc plusieurs Evêques dont deux portugais Mgr. Paul ATHANASIUS, et Mgr. Jules François
Xavier ALVAREZ. Il nomma ce dernier Archevêque de Ceylan, à la tête d'une Eglise Catholique
indépendante.
Cette volonté chrétienne d'oeuvrer pour l'unité du monde catholique se rencontra avec l'idéal similaire du
prêtre Joseph René VILATTE. Ce prêtre Vieux-catholique de l'Union d'Utrecht rassemblait une bonne
communauté en Amérique du Nord. Il avait été ordonné prêtre par Mgr. Herzog, évêque Vieux-
catholique de Berne. Sa communauté était protégée amicalement par la charité de l'archevêque
orthodoxe gréco-russe WLADIMIR de San Francisco.
Aussi lorsqu'il fut élu par ses fidèles à la charge de l'épiscopat, il fut dirigé vers le Patriarche d'Antioche,
S.B. IGNACE PIERRE III. Ce dernier par une Bulle, datée du Monastère de MARDIN, le 29 décembre
1891, autorisait ses propres évêques (consacrés par lui-même) Julius ALVAREZ et ATHANASIUS, à
consacrer le prêtre Joseph René VILATTE à l'ordre de l'épiscopat. Mgr. VILATTE, prit également le nom de
MAR TIMOTHEUS Ier, pour se conformer aux traditions propres au Patriarcat antiochien.
Missionnaire et voyageur infatigable autant que dynamique, Mgr. VILATTE fonda les missions d'Amérique,
d'Europe et d'Afrique. Dans l'organisation du culte chrétien et du service de Dieu, il a toujours voulu se
"faire tout à tous" à l'exemple de Saint-Paul. Il n'imposa donc pas à ses missionnaires la divine Liturgie
d'Antioche, mais il leur recommanda de se servir des Liturgies déjà existantes, si celles-ci présentent de
parfaites garanties de dignité et de validité canoniques.
Malgré ses privilèges d'autocéphalie, il ne cherchera jamais - alors qu'il en avait le droit - à ériger les
églises fondées en Patriarcat. Il est vénéré comme un grand missionnaire. Après avoir démissionné pour
des raisons de santé, il mourut en France au monastère de Pont Colbert en 1929, entouré de l'estime et
de l'affection de tous.
Son oeuvre devait rencontrer en même temps que des difficultés propres à
toute entreprise divine, la bonne volonté des prêtres et des fidèles recherchant le même idéal exigeant
que lui. Le tout donna lieu à une filiation épiscopale, comme à la fondation de communautés nombreuses,
grâce à la succession épiscopale incontestablement valide de Mgr. VILATTE. MGR. FERRETTE ET
GLASTONBURY
De même Sa Béatitude IGNACE PIERRE III consacra le prêtre dominicain JULES FERRETTE. Cet évêque
fut consacré au titre de l'Ile d'Iona et de ses dépendances; ancien prêtre romain, il avait été ordonné à
Rome par le Cardinal PATRIZZI. Il installa sa résidence en Grande Bretagne où, grâce à son apostolat,
naquit le Patriarcat des Iles Britanniques qui devait prendre plus tard le nom de Patriarcat de
Glastonbury. Il faut noter pour l'histoire que dès le départ va s'opérer une spécialisation du travail
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pastoral des patriarches britanniques par la prédilection portée aux populations revendiquant une
appartenance aux mouvements ethniques celtes.
Six Patriarches se succèdent sur ce siège de Grande Bretagne. Le dernier

en date - toujours régnant - étant Mgr. Hugues-Georges de WILLMOTT-NEWMAN
dit aussi MAR GEORGIUS, dont le souci primordial fut d'assurer à tous les évêques qu'il consacra une
filiation oecuménique, indubitablement valide.
Dans ce but, après sa consécration dans sa propre lignée patriarcale, il demanda et obtint d'églises-
soeurs orientales et occidentales plusieurs re-consécrations "sub conditione" dans les rites différents de
chacune de ses Eglises. Notons au passage, et cela est important, car cet acte devrait être médité par
plus d'un hiérarque, que ces Eglises ont accordé à MAR GEORGIUS ces consécrations sans considérer que
ce fait "incardinait" le Patriarche de Glastonbury à leurs Eglises particulières. Par voie de conséquence,
MAR GEORGIUS, ne fut jamais "excommunié" pour avoir gardé son indépendance.
Pourtant, il aurait pu se produire de la part de ces Eglises, la faiblesse humaine aidant, un geste d'aigreur
comme en ont parfois certains hiérarques. D'autre part en 1971, sans doute par une grande admiration,
comme par une dévotion personnelle envers l'oeuvre entreprise par le Patriarche ATHENAGORAS, MAR
GEORGIUS décida de dissoudre le Patriarcat centenaire de Glastonbury, dans le but probable de faire
avancer l'unité des Eglises. Cet acte a été ratifié par le Saint Synode de la Grande Bretagne, lequel
précisait cependant que MAR GEORGIUS s'il était le dernier à porter le titre de Patriarche dans la lignée
Ferrette, continuerait de le porter jusqu'à sa mort.
MONSEIGNEUR RENE VILATTE
Nous le savons déjà, Mgr. René VILATTE avait été ordonné aux Ordres Mineurs
et Majeurs par Mgr. Herzog, Evêque Vieux-Catholique de Berne (Suisse). Il avait été ordonné
successivement clerc, portier, lecteur, exorciste, acolyte, sous-diacre, diacre, et presbytre, les 5, 6 et 7
juin 1885. Ces ordinations avaient eu lieu selon le Rituel Vieux-Catholique, très proche du Pontifical
Romain. La régularité de l'épiscopat Vieux-Catholique, et de Mgr. Herzog en particulier, n'a jamais été
mise en doute. La succession apostolique de ce dernier remonte en effet à Bossuet, et de Bossuet à l'un
des Douze!
Sept ans plus tard, l'Abbé Vilatte fut consacré Evêque, sous le nom de Timotheus, le 25 mai 1892, en
l'Eglise Cathédrale de Notre-Dame-de-la-Bonne-Mort, à Colombo (Ile de Ceyclan, ou Sri Lanka
aujourd'hui). Le Patriarche Jacobite d'Antioche avait envoyé son autorisation, l'évêque consécrateur était
Mgr. Antoine-François-Xavier ALVAREZ (Julius 1er), Archevêque Syrien de Ceyclan, assisté de Mgr.
ATHANASIUS et de Mgr. GREGORIUS
Bien que cette cérémonie s'éffectua au sein de l'Eglise Syrienne Jacobite, elle se déroula selon les formes
du Rite Catholique Romain, à la demande de Mgr. Vilatte. La Charte de Consécration de Mgr. VILATTE,
que nous donnons plus loin, fut signée, non seulement par les Evêques consécrateurs, mais encore par le
Consul des Etats-Unis. Mgr. VILATTE étant citoyen américain alors, avait là-bas une importante paroisse.
Voici donc la source apostolique de Mgr. Vilatte bien établie, car sa filiation remonte en effet, sans
interruption, à Evode, premier évêque de la grande Eglise d'Antioche, qui posséda longtemps la primauté
dans l'Eglise naissante, avant d'en être dépossédée par celle d'Alexandrie.
Evode avait été consacré par Saint Pierre lui-même.

Il existe trois patriarcats d' Antioche: Le Patriarcat latin, qui est Catholique Romain, sise à Jérusalem
depuis le 23 juillet 1847;et, à Antioche, le Patriarcat Orthodoxe; et le Patriarcat Jacobite. Son Patriarche
résidait autrefois au couvent de Sophar, il est maintenant à Antioche même. Mgr. René VILATTE figure
dans le cartulaire de ce Patriarcat.
Il nous reste à donner le texte de la Charte de Consécration de Mgr. René

VILATTE:
14
"Au nom de l'Eternel, existant en Soi, Dieu Tout-Puissant, Amen, +
Antoine-François-Xavier JULIUS 1er, par la grâce de Dieu, Archevêque de CEYLAN, COA et de l'Inde, à
tous ceux qui liront les présentes, salut, paix et bénédiction en Jésus-Christ, notre Seigneur. Nous faisons
savoir à tous par les présentes lettres que le 25 mai 1892, dans la cathédrale de N.D. de la Bonne Mort à
HULDEDORF, COLOMBO, avec l'assistance de Mar PAUL ATHANASIUS, Evêque de KOTTAYAN, Mar
GEORGES GREGORIUS, Evêque de NIRANAM, MALABAR (Inde) et en présence d'une grande multitude de
chrétiens de notre juridiction et autres, en vertu des pouvoirs à nous conférés par la Succession
apostolique et par la faveur de S.S.PIERRE III, Patriarcus du Siège Orthodoxe d'ANTIOCHE, après avoir
invoqué par la prière le Saint-Esprit vivifiant, nous avons imposé les mains sur Joseph-René VILATTE,
parisien de naissance, américain de naturalisation; nous l'avons consacré avec les saintes huiles pour la
dignité archiépiscopale, suivant les formes du Rite Latin, sous le titre d'Archevêque de l'Ancienne Eglise
d'Amérique, et nous lui avons confié le pouvoir d'ordonner des religieux et des prêtres, de consacrer les
Eglises, les autels, les cimetières, etc..., etc ..., d'accomplir toutes les fonctions appartenant au rang
métropolitain.
Donné en notre résidence archiépiscopale, Cathédrale de N.D. de la Bonne-Mort, COLOMBO (CEYLAN)

aujourd'hui fête de la Pentecôte, ce 5 Juin 1892.
signé:
(sceau) Julius Ier, Archevêque de CEYCLAN, de Goa et des INDES.

(sceau) W.MOREY, Consul des Etats-Unis à CEYCLAN
(sceau) LISBOA PINTO F.E.A.D.M.S.
Rappelons-nous que Mgr. René VILATTE s'étant retiré, a été gratifié d'une pension d'archevêque par S.S.
Pie IX.
ROME ET LA VALIDITE EPISCOPALE DE MGR. RENE VILATTE
Rome, conformément à ses règles et usages, n'a jamais discuté la validité de Mgr. Vilatte. Dans une
lettre de Mgr. Ceretti, Nonce Apostolique, lettre publiée par le "Courrier de Bavière", de Munich, et datée
du 6 juillet 1925, bien que publiée dans le numéro 11 du même mois par ce journal, il est dit ceci:
"Mgr. Vilatte a reçu les ordres mineurs et le sous-diaconat le 5 juin 1885, le diaconat le 6 juin de la
même année, et la prêtrise le 7 juin 1885. Ces différents ordres lui furent con-férés par Mgr. Herzog,
évêque "Vieux-Catholique" de Berne. Les documents qui en font foi portent la signature et le nom de
Mgr. Herzog."
"Quant à sa consécration épiscopale, elle eut lieu le 25 mai 1892. Mgr. Vilatte fut consacré par trois
évêques Jacobites dans la Cathédrale de l'archevêque Alvarez (Julius Ier), c'est-à-dire en l'église Notre
Dame de la Bonne Mort, à Colombo, Ile de Ceylan. Mgr. Vilatte est en possession d'une bulle de
consécration signée par
ces trois évêques, et par le consul américain qui assistait à la cérémonie."
Signé:"Ceretti, Archevêque de Cérinthe, et Nonce Apostolique."
Voici donc une reconnaissance de la validité de Mgr. Vilatte qui tranche tout ...
Or, c'est ici qu'il est nécessaire de se souvenir de cette phrase du Pape Pie XI, à propos du livre de N.
Cabasilas:"La Vie en Jésus-Christ":
"Chez les catholiques, fait parfois défaut la juste appréciation de leurs Frères séparés, parce qu'ils ne les
connaissent pas. On ne sait pas tout ce qu'il y a de précieux, de bon, de chrétien, dans les fractions de la
vérité catholique. Les blocs détachés de la roche aurifère, sont aurifères eux aussi ! ... "
Et bien avant le Pape Pie XI, l'Eglise s'était déjà prononcée:
"Le Saint-Office estime que les ordinations des Jansénistes et des Jacobites sont valables."
Qui dit cela ? Le Rév. Frère David Fleming, Consulteur du Saint-Office, Définiteur Général de l'Ordre des
Frères Mineurs en 1889. Rév. Frère William, bénédictin, a d'autre part publié dans une brochure
15
intitulée,"La genèse du culte Vieux-Catholique en Amérique."(Buffalo, 1898), une autre justification de
la validité apostolique de cette filiation Jacobite.
"La validité des actes épiscopaux de Mgr. Mar Timotheus (alias Mgr. Vilatte), a été reconnue par Rome.
Un prêtre ordonné par lui est entré dans l'Eglise Romaine, il est venu à Rome. Après examen de la Sacrée
Congrégation des Rites, son ordination a été déclarée valide, et il a été admis à célébrer sur les autels du
Pape."(Op.ct.) Enfin, le défunt cardinal Richard, Archevêque de Paris, en sa lettre du 17 Avril 1900, et
l'évêque d'Evreux, dans la "Semaine Religieuse" d'Evreux, de la même époque, ont protesté contre les
ordinations faites par le même Mgr. Vilatte à Paris, en 1900, et tout en les déclarant irrégulières, ont
néanmoins reconnu que, "MALHEUREUSEMENT, ELLES NE SAURAIENT ETRE NULLES ..." (sic)
THE PATRIARCHAL SEE OF ANTIOCH - DAMASCUS
Antioch, Theoupolisor “The City of God”, was inaugurated by Seleucus I on 22nd May 300 B.C. He
proclaimed it the capital of Greek Syria and named it Antioch in memory of his father Antiochus. Under
the Seleucids, Antioch attained its greatest prosperity. The Roman Governor-General of Syria resided
there, depending directly from the Emperor. Antioch was the third greatest city of the Roman Empire,
coming after Rome and Alexandria, and was the capital of the «diocese» of the East.
St Peter founded his see there in the year 36, and up to the early 5th century, the Patriarchate of
Antioch had 153 bishops under its jurisdiction. With the taking of Antioch by the Crusaders in 1098, the
Melkite Patriarch John IV had to leave. From then on, the patriarchs of Antioch resided in Constantinople
until 1268, date of the capture of Antioch by the Mamluk Sultan Baybars I.
Having been destroyed by Baybars in 1268, Antioch was replaced by the city of Damascus as patriarchal
seat, probably under Patriarch Pachomius between 1375 and 1386.
SUCCESSION APOSTOLIQUE DU PATRIACAT D’ANTIOCHE
« Saint Pierre établit son premier siège apostolique à Antioche en l’an 38 et depuis lors, un succession
ininterrompue d’Evèques a transmis les pouvoirs de l’Apôtre jusqu’à nos jours »
(cf. Le Quien : Oriens Christianus, l. II t. II, col. 1357-1408)
Cette Succession Apostolique est historiquement reconnue comme appartenant aux résidents du Siège
D’Antioche. Les archives de Govigny les Lannions et de Plouaret conservent les bulles de consécration de
Mgr Taddei reconnu par Rome.
Notre Seigneur JESUS le CHRIST
Anno Domini
1 Saint Pierre L’Apotre 38 A.D.

2 Evodius 44
3 Ignacius 68
4 Earon 107
5 Cornelius 137
6 Eados 142
7 Theophilus 157
8 Maximin 171
9 Seraphim 179
10 Asclepiades 189
11 Philippe 201
12 Zebinus 219
13 Babylas 237
14 Fabius 250
15 Demetrius 251
16 Paul I 259
17 Dominus I 270
16
18 Timothee 281
19 Cirylus 291
20 Tyrantus 296
21 Vitalius 301
22 Philogonius 318
23 Eustachius 323
24 Paulin 338
25 Melece 352
26 Philabinus 383
27 Evagrius 386
28 Phosphorius 416
29 Alexandre 418
30 Jean I 428
31 Theodote 431
32 Dominus II 442
33 Maxime 450
34 Accace 454
35 Martyrius 457
36 Pierre II 464
37 Philade 500
38 Severius 509
39 Sergius 544
40 Dominus III 547
41 Anastase 560
42 Gregoire I 564
43 Paul II 567
44 Patra 571
45 Dominus IV 586
46 Julien I 591
47 Athanase I 595
48 Jean II 636
49 Theodore II 649
50 Serverus 668
51 Athanase II 684
52 Julien II 687
53 Elie I 709
54 Athanase III 724
55 Evanius I 740
56 Servas I 759
57 Joseph 790
58 Cyriaque 793
59 Denys I 818
60 Jean III 847
61 Ignace II 877
62 Theodose 887
63 Denys II 897
64 Jean IV 910
65 Basile I 922
66 Jean V 936
67 Evanius II 954
68 Denys III 958
69 Abraham I 962
70 Jean VI 965
71 Athanase IV 987
72 Jean VII 1004
73 Denys IV 1032
74 Theodore II 1042
75 Athanase V 1058
76 Jean VIII 1064
17
77 Basile II 1074
78 Abdon 1076
79 Denys V 1077
80 Evanius III 1080
81 Denys VI 1088
82 Athanase VI 1091
83 Jean IX 1131
84 Athanase VII 1139
85 Michel I 1166
86 Athanase VIII 1200
87 Michel II 1207
88 Jean X 1208
89 Ignace III 1223
90 Denys VII 1253
91 Jean XI 1253
92 Ignace IV 1264
93 Philanus 1283
94 Ignace Barhid 1293
95 Ignace Ismael 1333
96 Ignace Basile III 1366
97 Ignace Abraham II 1382
98 Ignace Basile IV 1412
99 Ignce Bahanam I 1415
100 Ignce Kalejib 1455
101 Ignace Jean 1483
102 Ignace Noe 1492
103 Ignace Jesus I 1509
104 Ignace Jacques I 1510
105 Ignace David I 1519
106 Ignace Abdullah I 1520
107 Ignace An Athalak 1557
108 Ignace David II 1576
109 Ignace Philatus 1591
110 Ignace Abdullah II 1597
111 Ignace Caddhai 1598
L'histoire de l’Eglise proclame Antioche Mère des Eglises issues de la gentilité et épicentre de la
chrétienté asiatique. L'histoire considère également Saint Pierre, le Coryphée des Apôtres, comme le
fondateur de son Siège Apostolique et son 1er Patriarche. Lui-même, nous le savons, ordonna Saint
Evode et Saint Ignace, ce qui fut mentionné de bonne heure. Après le martyre de Saint Pierre, Saint
Evode et Saint Ignace lui succèdèrent respectivement. De même toute une lignée honorable de
Patriarches lui succéda, la plupart qui étonnèrent le monde par leur sainteté, leurs admirables écrits et
tant d'autres oeuvres de tous genres. La juridiction du Saint Siège d'Antioche s'étend jusqu'en extrême
Orient. En d'autres
termes, elle couvre toute l'Asie. Antioche dirigea à son apogée jusqu'à douze Métropolitats et 137
diocèses suffrageants.
Noms des Patriarches & nbsp; Dates
112 Ignace Simeon 1640

113 Ignace Jesus II 1653
114 Ignace Amesiah I 1663
115 Ignace Cabeed 1686
116 Ignace Gervais II 1687
117 Ignace Isaac 1708
118 Ignace Siccarablak 1722
119 Ignace Gervais III 1746
120 Ignace Gervais IV 1768
121 Ignace Mathias 1781 A. D.
18
122 Ignace Bahanam II 1810 A. D.
123 Ignace Jonas 1817 A. D.
124 Ignace Gervais V 1818 A. D.
125 Ignace Elie II 1839 A. D.
126 Ignace Jacques II 1847 A. D.
127 Ignace Pierre IV “Monsignor Bedros” 1872 A. D.
128 Mar Paul I “Athanasius “ 1877 A. D.
129 Mar Julius I “Alvarez J.” 1889 A. D.
130 Mar Timothee I “Joseph Rene Vilatte” 1892 A. D.
131 Mar Paul II “ Gulotti Miraglia” 1900 A. D.
132 Mar Julius II “ Houssay” 1904 A. D.
133 Mar Francis “L. M. Giraud” 1911 A. D.
134 PIERRE GASTON Vigue “Episcope Syro–Jacobite” 1921 A. D.
135 Mar Timothee II “A. Stumpfl” 1924 A. D.
136 Mar Justinius “ Joseph-Marie Thiesen 1949 A. D.
137 Mar Johannes Maria “Joseph-Marie Van Assendelft” 1953 A. D.
138 Mar Giovanni “ Taddei” 1957 A. D.
139 Giffredo Angelo Ballostro “Episcope Orthodoxe “ 1961 A. D.
140 Boris Timochenko 1973 A. D.
“Episcope Orthodoxe, elu 2 eme Patriarche Syro-Antochien en
Europe le 25 Juillet 1972. Lors de la demission de S. B.
Johannes Maria I “Van Assendelft”.
141 Stephanos I “Roger Caro” 1978 A. D.

“Consacre Eveque Orthodoxe le 17 Mars en la Chapelle
De Sept Saints a Run Meno “22 Plouaret“ par S. B.
Boris Timochenko, Patriarche Syro-Antiochien en Europe
Assiste de Monsignor Erri Hillio et de Monsignor Jacques
Joyeux, Choreveque de L’Eglise des Compagnons Celtiques.
142 Georges Bellemare 1978 A. D.

Consacre Eveque Orthodoxe en la Chapelle Notre Dame Des
Miracles a St. - Cyr Sur Mer en France, par S. B. Roger Caro,
et assiste de Monsignor Julio Rondini Archimandrite le 25 Juin.
143 Johannes Lux Ministri “Jean- Marie Pomerleu" 1987 A. D.

Consacre en L’Eglise the Advent a Montreal le 12 Avril.
144 Tau Mikael “Monsignor Ronald Cappello“ 1992 A. D.

Consacre en la Chapelle Jean-Marie Pomerleu
En Dunhan, Canada de 18 de Avril.
145 Tau Joannes I 1995 A. D.
Monsignor Tau Mikael (Ronald Cappelo), qui le 26 Septembre 1995 en la Chapelle de Yonkers, New York
consacra...
Monsignor Tau Joannes I, Eveque de Philadelphia, (Rui Alexandre Pires Costa Galvao Gabirro)
Monsignor Tau Joannes I (Rui Alexandre Gabirro), Il fut Ordonne Pretre par Monsignor Charles Maurice
Nurse “Tau Philippe” Bishop of Smyrna Principal of Saint-Michael In Ecclesia Gnostica Catholica
Apostolica, Bridge Town, Barbados, B.W.I. .
Monsignor Rui Alexandre Gabirro, Il recevait la consecration Episcopale des mais de Monsignor Ronald
Cappello “Tau Mikael”, agit comme co-consecrateur Bishop Tau Metatron.
COMPLEMENTARY INFORMATION
19
Mgr. BEDROS alors qu'il était Evêque d'EMESA, et qui deviendra Ignace - Pierre III en 1872, conçut l'idée
d'un mouvement oecuménique, et consacra les évêques suivants.
(A partir de ce patriarche la succession est donnée par les consécrations épiscopales qui suivent, et les
dates données sont celles des sacres.
IGNACE PIERRE III Patriarche d'Antioche IGNACE PIERRE III Patriarche d'Antioche consacre en 1877:
MAR PAUL ATHANASIUS, consacra avec l'approbation d'IGNACE PIERRE Evêque de Kottayam, légat du
Patriarche, en II le 2 juin 1866:
conformité avec la bulle du dit Patriarche Ignace Pierre III, consacra le 29 janvier 1889, assisté de MAR
JULIUS FERRETTE Evêque d'IONA
Mgr. Paul EVANUS et Mgr.G. GREGORIUS, (Dominicain ordonné prêtre par le Cardinal Evêque Malabar
d'Antioche: PATRIZI en l'Eglise de St. Jean de Latran). Il reçut du Patriarche d'Antioche: Ignace -Jacques
MAR JULIUS FRANCOIS XAVIER ALVAREZ, II, mission de restaurer en Europe l'Ancienne Archevêque de
Ceylan. L'Archevêque Alvarez Eglise Britannique sous un Patriarcat indépen- conformément à la bulle
Patriarcale d'Ignace dant d'Antioche. Mgr. Ferrette le 6 mars 1874 PIERRE III du 29 décembre 1891,
assisté de à Marholm dans le Northamtonshire consacre:
MAR PAUL ATHANASE, Evêque de Kottayam et MAR GREGOIRE Evêque de Niranam, con- MAR PELAGIUS,
Richard William MORGAN sacre le 29 mai 1892, en l'Eglise de Colombo 1 er. Patriarche qui, assisté de
Mgr. Lee et Mgr. (Ceylan) comme Archevêque Métropolitain Seccombe consacre le 6 mars 1879:
des Catholiques d'Amérique (Mr. MORALY Consul des Etats-Unis à Ceylan faisant of- MAR THEOPHILE,
Charles, Isaac, STEVENS, fice de notaire): II ème. Patriarche Britannique qui, le 8 mai 1890, consacre
"sub conditione":
JOSEPH RENE VILATTE, Archevêque de l'Eglise Vieille Catholique Américaine du Nord, MAR LEON
CHECHEMIAN (Evêque Arménien étend son apostolat en Europe et restaure l'Eglise Uniate consacré par
Mgr. CHORUNIAN le Gallicane. Le 6 mai 1900, il consacre, en 28 avril 1878) qui, le 2 novembre 1890,
consacre:
l'église de Plaisance (Italie):
MAR JACQUES 1 er., IIIème. Patriarche et PAUL MIRAGLIA GULOTTI, Evêque de MAR ANDRE, Charles,
Albert, MACLAGLEN l'Eglise Catholique Italienne qui le 4 décembre le 2 novembre 1897, Archevêque de
Clarmont, 1904, consacre: IVème Patriarche, qui, le 4 juin 1922, consacre:
JULES HOUSSAYE, Archevêque de l'Eglise MAR JACQUES II. Herbert-Jacques -Monzani Catholique
Française (Gallicane), qui à HEARD, Archevêque de Selsey. Vème Patriarche, Genève, le 21 juin 1911,
consacre: qui le 13 juin 1943 consacre:
LOUIS, FRANCOIS GIRAUD, Patriarche de MAR BERNARD Guillaume-Bernard CROW l'Eglise Catholique
Gallicane qui, le 21 juil- VI ème Patriarche qui le 10 Avril 1944 consacre:
let 1913, consacre :
MAR GEORGIUS, HUGUES, GEORGES de JEAN BRICAUD, qui consacre le 5 mai 1918: WILLMOTT-
NEWMAN, Primat Apostolique d'Angleterre, Patriarche de Glastonbury. Il con-
VICTOR BLANCHARD (TARGELIUS), lequel sacre à son tour le 27 mai 1950:
Consacre le 7 janvier 1945:
ROBERT MENARD (EON II), lequel consacre HAROLD-PERCIVAL NICHOLSON (MAR

le 10 juin 1946: JOHANNES), qui le 14 avril 1952, consacre:
ROBERT AMBELAIN (ROBERT-JEAN III), PHILIP CHARLES STUART SINGER

lequel consacre le 31 mai 1959: (MAR PHILIPPUS) qui devint Primat de l'Eglise Nouvelle Catholique
Libre, et il consacra:
ROGER DESCHAMPS (JEAN RUDIGER), le 14 novembre 1954 comme Evêque du lequel consacre le 1er
Juin 1963: Yorkshire:
20
ARMAND TOUSSAINT (RAYMOND CHARLES E. BREARLEY (IGNATIUS PANAGION), qui confère les Ordres
Mineurs, CAROLUS), et préside la Sainte Eglise Vieille ordonne et consacre le samedi 10 juin 1972:
Catholique de la Grande Bretagne et outre-mer, lequel consacre le 14 mai 1968:
141 ROGER CARO (PIERRE PHOEBUS, plus tard STEPHANOS I), 1978 A. D.
142 Georges Bellemare 1978 A. D.

Consacre Eveque Orthodoxe en la Chapelle Notre Dame Des
Miracles a St. - Cyr Sur Mer en France, par S. B. Roger Caro,
et assiste de Monsignor Julio Rondini Archimandrite le 25 Juin.
143 Johannes Lux Ministri “Jean- Marie Pomerleu" 1987 A. D.

144 Tau Mikael “Monsignor Ronald Cappello “ 1992 A. D.

Consacre en la Chapelle Jean-Marie Pomerleu
En Dunhan, Canada de 18 de Avril.
145 Tau Joannes I 1995 A. D.
consacra...
Monsignor Tau Joannes I (Rui Alexandre Pires Costa Galvao Gabirro), Il fut Ordonne Pretre par Monsignor
Charles Maurice Nurse “Tau Philippe” Bishop of Smyrna Principal of Saint-Michael In Ecclesia Gnostica
Catholica Apostolica, Bridge Town, Barbados, B.W.I..
Cappello “Tau Mikael”, agit comme co-consecrateur Bishop Tau Metatron.
Succession Syro- Jacobite D’Antioche
Peter the Apostle 38 A.D.

Eyodius 44
Ignatius (Martyr) 68
Earon 107
Cornelius 137
Eados 142
Theophilus 157
Maximus 171
Seraphim 179
Asclepiades (Martyr) 189
Philip 210
Zebinus 219
Babylos (Martyr) 237
F'abius 250
Demeirius 251
Paul I 259
Domnus I 270
Timotheus 281
Cyrilus 291
Tyrantus 296
Vitalius 301
Philogonius 318
Eustachius 323
Paulinus 338
Philabianus 383
21
Evagrius 386
Phosporius 416
Alexander 418
John I 428
Theodotus 431
Domnus II 442
Maximus 450
Accacius 454
Martyrius 457
Peter II 464
Phiadius 500
Serverius the Great 509
Sergius 544
Domnus III 547
Anastasius 560
Gregory I 564
Paul II 567
Patra 571
Domnus IV 586
Julianus 591
Athanasius I 595
John II 636
Theodorus I 649
Severus 668
Athanasius II 684
Julianus II 687
Elias I 709
Athanasius III 724
Evanius I 740
Gervasius I 759
Joseph 790
Cyriacus 793
Dionsius I 818
John III 847
Ignatius II 877
Theodosius 887
Dinousius II 897
John IV 910
Evanius 922
John V 936
Evanius II 954
Dionysius 958
Abraham I 962
John VI 965
Athanasius IV 987
John VII 1004
Theodorus II 1042
Athanasius V 1058
John VII 1064
Basilius II 1074
Abdoone 1076
Dionysius V 1077
Evanius III 1080
Dionysius VI 1088
Athanasias VI 1091
John IX 1131
Athanasius VI 1139
Michael I (the Great) 1167
Athanasius VIII 1200
22
Michael II 1207
JohnX 1208
Ignatius III 1223
Dionysius VII 1253
John XI 1253
Ishmael 1333
Ignatius Basilius III 1366
Ignatius Abraham II 1382
Ignatius Basilius IV 1412
Ignatius Bahanam I 1415
Ignatius Kalejib 1455
Ignatius John XII 1483
Ignatius Noah 1492
Ignatius Jesus I 1509
Ignatius Jacob I 1510
Ignatius David I 1519
Ignatius Abdullah 1520
Ignatius Naamathalak 1557
Ignatius David II 1576
Ignatius Philathus 1591
Ignatius Abdullah II 1597
Ignatius Cadhal 1598
Ignatius Simeon 1640
Ignatius Jesus II 1653
Ignatius A. Massiah I 1661
Ignatius Cabeed 1686
Ignatius Gervasius III 1687
Ignatius Gervasius IV 1708
Ignatius Siccarablak 1722
Ignatius Qervasius III 1746
Ignatius Mathias 1781
Ignatius Bahanam II 1810
Ignatius Jonas 1817
Ignatius Gervasius V 1818
Ignatius Elias II 1839
Ignatius Jacob II 1847
Ignatius Peter IV 1872 (Mgr Bedros)
Mgr Guilio Ferette 5 juin 1866
Mgr Pelagio Riccardo G. Morgan I 6 mars 1874
Mgr Carlo Issac Steven II (S.B. Theophilus) 1879
Mgr Leone Chechemain 8 mai 1890
Mgr Andrea C. A. MacLagen 2 novembre 1897
Mgr Monzani Heard (Giacomo II) 4 juin 1922
Mgr W. B. Crow (S.B. Bernado) 13 Juin 1943
Mgr Hugh George de Willmott-Newman 10 avril 1944
Mgr Harold Percival Nicholson 27 mai 1950
Mgr Philip Charles Stuart Singer 14 avril 1952
Mgr Charles E. Brearley 14 novembre 1954
Mgr Andre Barbeau 14 mai 1968
Mgr Victor Solis II 6 novembre 1973
Mgr Roger Caro (S.B. Pierre Phoebus) 6 novembre 1973
Mgr Denis Claing (Petrus de Lumine) 6 novembre 1973
Mgr Jean-Marie Pomerleu (Johannes Lux Ministri) 12 avril 1987
Mgr Ronald Cappello (Tau Mikael) 18 Avril 1992
Mgr Tau Johannes (Rui Alexandre Pires Costa Galvao Gabirro) 26 September 1995
Succession Syro-Jacobite D’Antioche
23
« Saint Pierre établit son premier siège apostolique à Antioche en l’an 38 et depuis lors, un succession
ininterrompue d’Evèques a transmis les pouvoirs de l’Apôtre jusqu’à nos jours » (cf. Le Quien: Oriens
Christianus, l. II t. II, col. 1357-1408).
Cette Succession Apostolic prend ses origins dans le Patriarcat d’Antioche et est la meme jusqu’a Ignace
Pierre III 1872
Peter the Apostle 38 A.D.

Eyodius 44
Ignatius (Martyr) 68
Earon 107
Cornelius 137
Eados 142
Theophilus 157
Maximus 171
Seraphim 179
Asclepiades (Martyr) 189
Philip 210
Zebinus 219
Babylos (Martyr) 237
F'abius 250
Demeirius 251
Paul I 259
Domnus I 270
Timotheus 281
Cyrilus 291
Tyrantus 296
Vitalius 301
Philogonius 318
Eustachius 323
Paulinus 338
Philabianus 383
Evagrius 386
Phosporius 416
Alexander 418
John I 428
Theodotus 431
Domnus II 442
Maximus 450
Accacius 454
Martyrius 457
Peter II 464
Phiadius 500
Serverius the Great 509
Sergius 544
Domnus III 547
Anastasius 560
Gregory I 564
Paul II 567
Patra 571
Domnus IV 586
Julianus 591
Athanasius I 595
John II 636
Theodorus I 649
Severus 668
Athanasius II 684
Julianus II 687
24
Elias I 709
Athanasius III 724
Evanius I 740
Gervasius I 759
Joseph 790
Cyriacus 793
Dionsius I 818
John III 847
Ignatius II 877
Theodosius 887
Dinousius II 897
John IV 910
Evanius 922
John V 936
Evanius II 954
Dionysius 958
Abraham I 962
John VI 965
Athanasius IV 987
John VII 1004
Theodorus II 1042
Athanasius V 1058
John VII 1064
Basilius II 1074
Abdoone 1076
Dionysius V 1077
Evanius III 1080
Dionysius VI 1088
Athanasias VI 1091
John IX 1131
Athanasius VI 1139
Michael I (the Great) 1167
Athanasius VIII 1200
Michael II 1207
JohnX 1208
Ignatius III 1223
Dionysius VII 1253
John XI 1253
Ishmael 1333
Ignatius Basilius III 1366
Ignatius Abraham II 1382
Ignatius Basilius IV 1412
Ignatius Bahanam I 1415
Ignatius Kalejib 1455
Ignatius John XII 1483
Ignatius Noah 1492
Ignatius Jesus I 1509
Ignatius Jacob I 1510
Ignatius David I 1519
Ignatius Abdullah 1520
Ignatius Naamathalak 1557
Ignatius David II 1576
Ignatius Philathus 1591
Ignatius Abdullah II 1597
Ignatius Cadhal 1598
Ignatius Simeon 1640
Ignatius Jesus II 1653
Ignatius A. Massiah I 1661
Ignatius Cabeed 1686
25
Ignatius Gervasius III 1687
Ignatius Siccarablak 1722
Ignatius Qervasius III 1746
Ignatius Mathias 1781
Ignatius Bahanam II 1810
Ignatius Jonas 1817
Ignatius Gervasius V 1818
Ignatius Elias II 1839
Ignatius Jacob II 1847
Ignatius Peter IV (Mgr Bedros) 1872
Mgr Paul Athanase 1877Julius I Alvarez 1889
Mgr Joseph Rene Vilatte 25 May 1892
Mar Paul II Gulotti Miraglia 6 May 1900
Mgr Jules Houssay (Abbe Julio) 4 December 1904
Mgr Louis-Marie Francois Giraud 21 June 1911
Mgr Jean Bricard (Jean II) 21 July 1913
Mgr Victor Blanchard (Targelius) 3 May 1918
Mgr Roger Menard (Eon II) 7 January 1945
Mgr Robert Ambelain (Jean III) 10 June 1946
Mgr Robert Deschamps (Jean Rudiger) 31 May 1959
Mgr Armand Toussaint (Raymond Panagion) 1 June 1963
Mgr Roger Caro (Pierre Phoebus) 10 June 1972
Mgr Denis Claing (Petrus de Lumine) 6 November 1973
Mgr Jean-Marie Pomerleu (Johannes Lux Ministri) 12 April 1987
Mgr Ronald Cappello (Tau Mikael) 18 April 1992
Mgr Tau Joannes I (Rui Alexandre Pires Costa Galvao Gabirro) 26 September 1995
The Antiochian Succession
1 St. Peter the Apostle 37-67
2 St. Evodius 67-68
3 St. Ignatios I Nurono (the Illuminator) 68-107
4 St. Heron 107-127
5 St. Korneilos 127-154
6 St. Heros 154-169
7 St. Theophilos 169-182
8 St. Maximos I 182-191
9 St. Seraphion 191-211
26
10 St. Ascelpiadis the Confessor 211-220
11 Philitus 220-231
12 Zbina 231-237
13 St. Babulas the Martyr 237-251
14 Fabius 254-551
15 S. Demetrianos 254-260
16 Paul I of Samosate 260-268
17 Domnus I 268-273
18 Timos 273-282
19 Cyrille I 283-303
20 Tyrannos 304-314
21 Vitalis 314-320
22 St. Philogone 320-323
23 Paulinos of Tyre 323-324
24 Ostatheous 324-337
The Arians took control of the See of Antioch and appointed the
following Patriarchs:
Eulalius 331-333
Euphornius 333-334
Philaclus 334-342
27
Stephanos 342-344
Leonce 344-357
Eudoxyos 358-359
Euzoios 360
25 Malatius 360-381
26 St. Flavin I 381-404
27 Porphyros 404-412
28 Alexander 412-417
29 Theodotos 417-428
30 John I 428-442
31 Domnus II 442-499
32 Maximos II 449-455
Maximos abdicated and the Chalcedonians seized control over

the See of Antioch and appointed the following Patriarchs:
Basil 456-458
Aqaq 458-459
33 Martoros 459-468
34 Peter II the Fuller (Qassar) 468-488
35 Bladius 488-498
36 Flavin II 498-512
28
37 St. Severius the Great 512-538
The Chalcedonians took control of the See of Antioch in 518 and

sent Mor Severius to exile and appointed the following
Patriarchs whose line continues in the Byzantine
(Rum/Antiochene Orthodox) Patriarchate:
Paul the Jew 518-521
Euphrosius 521-528
Ephrem of Amid 528-546
Six years after the death of Mor Severius, Sargius of Tella

became the Syriac Orthodox Patriarch.
38 Sargius of Tella 544-546
During this turbulent time, the Holy See remained vacant for 4
years.
39 Paul II the Black of Alexandria 550-575
He was deposed in 575 for joining the Chalcedonians. The Holy

See remained vacant for the next few years.
40 Peter III of Raqqa 581-591
41 Julian I 595-591
42 Athanasius I Gammolo 595-631
43 John II of the Sedre 631-648
44 Theodore 649-667
45 Severius II bar Masqeh 667-681
29
46 Athanasius II 683-686
47 Julian II 686-708
48 Elias I 709-723
49 Athanasius III 724-740
50 Iwanis I 740-754
After the death of Iwanis, two Patriarchs were appointed at the

behest of the Caliph:
Euwanis I 754-?
Athanasius al-Sandali ?-758
51 George I 758-790
52 Joseph 790-792
53 Quryaqos of Takrit 793-817
54 Dionysius I of Tellmahreh 817-845
55 John III 846-873
56 Ignatius II 878-883
57 Theodosius Romanos of Takrit 887-896
58 Dionysius II 897-909
59 John IV Qurzahli 910-922
60 Baselius I 923-935
61 John V 936-953
30
62 Iwanis II 954-957
63 Dionysius III 958-961
64 Abraham I 962-963
65 John VI Sarigta 965-985
66 Athanasius IV of Salah 986-1002
67 John VII bar `Abdun 1004-1033
68 Dionysius IV Yahya 1034-1044
Due to internal conflicts within the Church, the Holy See was
vacant for the next few years.
69 John VIII 1049-1057
70 Athanasius V 1058 -1063
71 John IX bar Shushan 1063-1073
72 Baselius II 1074-1075
After the death of Baselius, John Abdun got himself appointed

Patriarch and caused trouble in the Church. He was deposed but
continued causing trouble until 1091.
73 Dionysius V Lazaros 1077-1078
74 Iwanis III 1080-1082
75 Dionysius VI 1088-11090
76 Athanasius VI bar Khamoro 1091-1129
77 John X bar Mawdyono 1129-1137
31
78 Athanasius VII bar Qutreh 1138-1166
79 Michael I the Great 1166-1199
80 Athanasius VIII 1200-1207
81 John XI 1208-1220
82 Ignatius III David 1222-1252
83 John XII bar Ma`dani 1252-1263
84 Ignatius IV Yeshu 1264-1282
85 Philoxenos I Nemrud 1283-1292
86 Michael II 1292-1312
87 Michael III Yeshu 1312-1349
88 Baselius III Gabriel 1349-1387
89 Philoxenos II the Writer 1387-1421
90 Baselius IV Shem`un 1421-1444
91 Ignatius Behnam al-Hadli 1445-1454
92 Ignatius Khalaf 1455-1483
93 Ignatius John XIII 1483-1493
94 Ignatius Nuh of Lebanon 1493-1509
95 Ignatius Yeshu I 1509-1512
96 Ignatius Jacob I 1512-1517
32
97 Ignatius David I 1517-1520
98 Ignatius Abd-Allah I 1520-1557
99 Ignatius Ne`met Allah I 1557-1576
100 Ignatius David II Shah 1576-1591
101 Ignatius Pilate I 1591-1597
102 Ignatius Hadayat Allah 1597-1639
103 Ignatius Simon I 1640-1659
104 Ignatius Yeshu II Qamsheh 1659-1662
105 Ignatius Abdul Masih I 1662-1686
106 Ignatius George II 1687-1708
107 Ignatius Isaac Azar 1709-1722
108 Ignatius Shukr Allah II 1722-1745
109 Ignatius George III 1745-1768
110 Ignatius George IV 1768-1781
111 Ignatius Matthew 1782-1817
112 Ignatius Yunan 1817-1818
113 Ignatius George V 1819-1837
114 Ignatius Elias II 1838-1847
115 Ignatius Jacob II 1847-1871
33
116 Ignatius Peter IV 1872-1894
(117) Paulose Mar Athanasius (Kadavil Kooran) was consecrated on December 4, 1907 by Mar Ignatius
Peter IV as Syrian Antioch Bishop of Kottayam and Metropolitan of Malabar (India).
(118) Mar Julius I (Antonio Francis Xavier Alvares) was consecrated July 28, 1889, by Paulose Mar
Athanasius, under authority of Patriarch Ignatius Peter IV to be Archbishop of the Latin Rite Independent
Catholic Church of Ceylon, Goa and India.
(119) Joseph Rene Vilatte was consecrated on May 29, 1892 in Columba, Ceylon at Our Lady of Good
Death Cathedral by Mar Julius I, under authority of a Bull of Mar Ignatius Peter IV, to serve as Archbishop
of North America.
Mar Paul II Gulotti Miraglia 6 May 1900

Mgr Jules Houssay (Abbe Julio) 4 December 1904
Mgr Louis-Marie Francois Giraud 21 June 1911
Mgr Jean Bricard (Jean II) 21 July 1913
Mgr Victor Blanchard (Targelius) 3 May 1918
Mgr Roger Menard (Eon II) 7 January 1945
Mgr Robert Ambelain (Jean III) 10 June 1946
Mgr Robert Deschamps (Jean Rudiger) 31 May 1959
Mgr Armand Toussaint (Raymond Panagion) 1 June 1963
Mgr Roger Caro (Pierre Phoebus) 10 June 1972
Mgr Denis Claing (Petrus de Lumine) 6 November 1973
Mgr Jean-Marie Pomerleu (Johannes Lux Ministri) 12 April 1987
Mgr Ronald Cappello (Tau Mikael) 18 April 1992
Mgr Tau Joannes (Rui Alexandre Pires Costa Galvao Gabirro) 26 September 1995
SYRIAN – ANTIOCHENE
THE GOSPEL was first preached in Antioch in Syria by Jewish converts returning there from Jerusalem
after the Day of Pentecost and afterwards by refugees who fled Jerusalem during the persecution at the
time of the martyrdom of St. Stephen. Some years later, St. Barnabas fetched St. Paul from Tarsus and
they went to Antioch, being called to the Apostleship: "And the disciples were called Christians first at
34
Antioch" (Acts 11:26) then taking it to Rome and consecrated as his successor in Antioch, St. Evedius
who was in turn succeeded by St. Ignatius, called "Theophoros." The 125th Patriarch of Antioch, counting
from St. Peter, was Ignatius Jacobus II (1847-1872), upon whose instructions:
Mar Ignatius Peter in, Syrian-Orthodox Patriarch of Antioch, then Metropolitan of Emesa (Horns) on June
2, 1866, consecrated:
Raimond Ferrette, Mar Julius, Bishop of lona, who, on March 6, 1874, consecrated:
Richard Williams Morgan, Mar Pelagius I, First British Patriarch of the Patriarchate of Antioch, who on
March 6, 1879, consecrated:
Charles Isaac Stevens, Mar Theophilus I, Second British Patriarch, who on May 4, 1890, consecrated:
Leon Chechemian, Mar Leon, Archbishop of Selsey, who on November 2, 1897, consecrated:
Andrew Charles Albert McLaglan, Mar Andries, Fourth British Patriarch, who on June 4, 1922,
consecrated:
Herbert James Monzani Heard, Mar Jacobus II, Fifth British Patriarch, who on June 13, 1943 consecrated:
William Bernard Crow, Mar Basilius Abdullah III, Patriarch of Antioch of the Ancient Orthodox Catholic
Church, who on April 10, 1944, consecrated:
Hugh George de Willmott Newman, Mar Georgius I, Patriarch of Glastonbury, Catholicos of the West,
Sixth British Patriarch, who consecrated:
Mgr Andre Barbeau 14 May 1968
Mgr Victor Solis II 31 July 1973
Mgr Roger Caro (S.B. Pierre Phoebus) 6 novembre 1973 Transmit sa Succession a
SYRIAN-MALABAR
THE APOSTLE St. Thomas and the indigenous Indian first preached Christianity in India Church was called
"The Christians of St. Thomas." Being without a bishop, the St. Thomas Christians seceded in some
numbers in 1665 and placed themselves under the jurisdiction of the Syrian Orthodox Patriarchate of
Antioch. The origin of which is given in Table I, from which See they received a hierarchy and were
thereafter called the Syrian-Orthodox Church of Malabar, being under the jurisdiction of those Patriarchs
of Antioch:
Moran Mar Ignatius Yacob II, Syrian Patriarch of Antioch, who on February 12, 1865, consecrated:
Joseph Pulikottil, Mar Dionysios V, Metropolitan of the Malankara Orthodox Syrian Church, who on July
29, 1889, consecrated:
Antonio Francisco Xavenda Alvarez, Mar Julius, Archbishop of the Malankara Orthodox Syrian Church in
Ceylon, Goa and India, who on May 29, 1892, consecrated:
Joseph Rene Vilatte, Mar Timotheos, Archbishop-Exarch of North America, who on December 29, 1915,
consecrated:
Frederick Ebenezer John Lloyd, Bishop of Illinois, afterward Primate of the American Catholic Church, who
on September 8, 1929, consecrated:
John Churchill Sibley, Missionary Archbishop for England, who on October 6, 1935, consecrated:
John Sebastian Marlow Ward, Archbishop of Olivet, who in August 25, 1945, consecrated:
35
SYRIAN-GALLICAN
IN THE DISPUTE between France's Third Republic and the Roman Catholic Church, Archbishop Villatte
arrived at an understanding- with the French politicians in an attempt to rally the Gallican school of
Roman Catholic thought and institute the Catholic Apostolic Gallican Church in opposition to Rome.
Though that church did not thrive in France, it did survive.
Joseph Rene Vilatte, Mar Timotheos, on May 6, 1900, consecrated:

Paulo Miraglia Gullotti, Bishop of Piacenza, who on December 4, 1904, consecrated:
Ernest Louis Rene Houssay, Mar Julius, Metropolitan of the Gallican Catholic Church, who on June 21,
1911, consecrated:
Louis Marie Francois Giraud, Archbishop of Almyra, Gallican Patriarch, who on December 28, 1921,
consecrated:
Pierre Gaston Vigue, who on June 3, 1924, consecrated:
Aloysius Stumpfl, Mar Timotheos II, Regionary Bishop of Aquileia, who on June 28, 1947, consecrated:
Charles Leslie Saul, Archbishop of Suthronia, Mar Leofric, who on July 14, 1947, consecrated:
SYRO-CHALDEAN
A la 360 du Dictionnaire Enciclopedique Catholique il est escrit sur les Ordinations de l’Eglise
Syro_Chaldeenne: “Elles sont valides”.
EAST SYRIA, Assyria, Persia and Mesopotamia were evangelized by St. Thomas the Apostle, assisted by
St. Adai, one of the Seventy sent by Christ (Luke 10:1) and one of their disciples. Proceeding- from
Palestine, they preached in those lands, and St. Thomas eventually reached India. The Metropolitan of
Seleucia-Ctesiphon governed the Persian Church from its earliest days, the twin capitols of the Persian
Empire, who was subject to the Patriarch of Antioch and of the East, but owing to difficulties of
communication, the Patriarchal jurisdiction was delegated to the Metropolitan who was designated,
"Catholicos of the East" (i.e. "holder of all") and Patriarch.
The Syro-Chaldean Church (the official designation of the Catholicate of the East) at one time became the
largest body of Christians in the world, extending throughout all Persia, Mesopotamia, India and China. It
was eventually reduced to small numbers by the barbarian invaders. The Indian branch remained in
communion with the Catholics until the Synod of Diamper in 1599, when the Latin missionaries forced the
Indian Christians to sever their connection with the See of Seleucia- Ctesiphon and submit to Rome. As
stated in Table II, a number of them effected a union with the Syrian-Orthodox Patriarchate of Antioch in
1665 and were constituted as the Syrian Orthodox Church of Malabar. For some 250 years, though cut
36
off from their historic center of jurisdiction, a faithful remnant was perpetuated, and it was not until 1862
that the Syro-Chaldean jurisdiction in India was restored; and in this manner:
His Sacred Beatitude, Maram Mar Rowell Shimun XVIII, Reuben, Patriarch of Seleucia-Ctesiphon and
Catholicos of the East, who on December 17, 1862, consecrated:
Anthony Thondanatt, Mar Abd Ishu, Metropolitan of Trichur, who on Jul 24,1899, consecrated:
Luis Mariano Scares, Mar Basileus, Metropolitan of India, Ceylon, Mylapore, Socotra and Messina, who on
November 30, 1902, consecrated:
Ulric Vemon Herford, Mar Jacobus, Bishop of Mercia and Middlesex, who on February 28, 1925,
consecrated:
William Stanley McBean Knight, Mar Paulus, Bishop of Kent, who on October 18, 1931, consecrated:
Hedley Coward Bartlett, Bishop of Siluria, who on May 20, 1945, consecrated:
CHALDEAN-UNITIATE
IN 1445, A SECTION of the Syro-Chaldean Church (Table IV) resident in Cyprus entered into union with
Rome and Pope Eugenius IV threatened with ex-communion anyone who dared to continue to call them
"Nestorienas." In 1552, owing to a contested patriarchal election, a division took place in the main body
in their homelands and part seceded to Rome. Pope Julius VI invested their leader, John Sulaka, as
Uniate Patriarch on April 20, 1553. However, his eventual successor. Mar Shimun XIII repudiated the
union with Rome in 1662 and is the predecessor of the Syro- Chaldean Patriarchs from then until the
present time. A group remaining in communion with Rome were for some years governed by a line of
Patriarchs all bearing the name of Joseph, but on July 5, 1830, Pope Pius VIII suppressed the Josephite
line and declared John VIII Homez to be Patriarch of Babylon of the Chaldeans and as such, head of the
Chaldean-Uniate Rite, of which:
Petrus Elia XIV, Abu-Al-Yunan, Patriarch of Babylon for the Chaldean Catholic Church, on July 24, 1892,
consecrated:
Yosif Khayatt, Maran Mar Yosif Emmanuel II Thomas, Patriarch of Babylon for the Chaldean Catholic
Church on May 27. 1917, consecrated:
Antoine Lefbeme, Special Commissariat (Legate), who on May 4, 1925, consecrated:
Albert Wolfert Brooks, Mar John Emmanuel, Titular Bishop of Sardis, afterwards Titular Archbishop of
Ebbsfleet and Administrator of the Metropolitan Synod of the Apostolic Episcopal Church of the USA, who
on November 16, 1934, consecrated:
Charles William Keller, who on April 29, 1945, consecrated:
37
COPTIC-ORTHODOX
(LIGNEE BYZANTINE GRECQUE MELKITE)
PATRIARCHAL SEE OF ALEXANDRIA - CAIRO, ALEXANDRIA AND SUDAN
HISTORY - The Diocese, which covers Egypt and the Sudan, has only about 9,000 Melkite-Greek Catholic
faithful, out of a total of 69 million inhabitants (49 million inhabitants for Egypt and 20 million for the
Sudan).
Tradition gives St Mark the Evangelist as first Bishop of Alexandria, while of his successors Saints
Athanasius and Cyril were the most illustrious. The first played a leading role at Nicaea in 325 A.D., or
more exactly in the defence of the doctrine of the Council of Nicaea; the second was the leading light at
the Council of Ephesus in 431.
With effect from 1772, as Orientalium Dignitas reminds us, the Patriarch of Antioch became the
“Administrator of Alexandria” for the Melkites. It was when H.B. Maximos III Mazloum was recognized as
Patriarch of Antioch and of the entire East, of Alexandria and of Jerusalem, that there began the
autonomous existence of the Melkite-Greek Catholic Patriarchate of Alexandria, in 1838.
Its past was glorious enough. But the number of its faithful, which in 1940 still stood at 35.000, is now
much reduced as a result of the instability of the Middle East as a whole.
THE ANCIENT TRADITION points to Alexandria, where there was a large colony of Jews as the scene of
the Missionary activities of St. Mark the Evangelist. The APOSTOLIC CONSTITUTIONS (VIII, 46) tells us
that he consecrated one Anienus as the first Bishop of Alexandria and that St. Luke the Evangelist
consecrated the second of that See, Abilios. The Gospel spread rapidly throughout Egypt of which
38
Alexandria became the Primatial See, being subsequently raised to the dignity of a Patriarchate, ranking
third in order next after Rome and Constantinople. Despite severe Moslem persecutions, and today sadly
shorn of its former strength, the Coptic-Orthodox Church has managed to continue its existence down to
our own times and owing to the presence of numerous Africans in the USA, established a mission there,
under:
Archbishop St. John-the-Divine Hickersayon, who on May 27, 1947, consecrated:

Davison Quartey Arthur, Mar Lukos, Bishop of Lagos, Accra and Trinidad who on February 19, 1951,
consecrated:
GREEK MELKITE UNIATE CHURCH
THE WORD "Melkite" is derived from the Semitic word "meiek," meaning, "king" and literally means
"royalists." Those known by that name are so called because in the disputes around the time of the
council of Chalcedon (451) they followed the Emperor in repudiating the Monophysite heresy, and in
denouncing the occupants of the Antiochene and Alexandrian Patriarchates as Monophysites. In most
cases this is a matter of grave doubt. However, the cause of the Melkites was espoused by the Byzantine
Patriarchate. They attached themselves loyally, and in the Great Schism of 1054 remained among the
eastern churches. In 1686, under their Patriarch Athanasius IV of Antioch, they submitted to Rome and
have since continued as the Greek Melkite Uniate Church. In the twentieth century, quite a number fled
from Turkish persecution and from the troubles of the two World Wars to the United States. In the
meantime, (c 1911) whose who had already migrated here were visited by:
Athanasios Sawoya, Greek Melkite Archbishop of Beyrouth and Gebeil in Syria, who on October 9, 1911,
consecrated:
Antoine Joseph Aneed, Exarch of the Greek Melkite Rite in the USA. Both bishops were in full communion
with Rome. Bishop Aneed, thereafter, on July 28, 1946, consecrated:
Odo Acheson Barry, Mar Columba, Titular Archbishop of Canada, who on July 17, 1955, consecrated:
ARMENIAN-UNIATE
39
THE ORIGINAL FOUNDATION of the Holy Apostolic Church of Armenia may be traced to Sts. Thaddeus
and Eustatius (two of the Seventy). The honor of converting the Armenians, as a nation, to Christ, was
gained by St. Gregory the Diuminator, who is 302 was consecrated Archbishop of Etchmiadzme by St.
Leontius Exarch of Caesarea in Cappadocia, originally within the Patriarchate of Antioch, and afterward
within that of Constantinople. In 364, the Armenian church was granted full autonomy as an
autocephalous catholicate within the One Holy and Apostolic Church under the Patriarch of Etchmiadzine,
Supreme Catholicos of all the Armenians. In the 12th century, some of the Armenians began to
contemplate union with Rome and the Catholicos was present as a guest of honor at the Latin Council of
Antioch C1141) and later, at the Council of Florence (1439), formal union was proclaimed; but it
remained a dead letter. From 1701 attempts were made to found a Uniate body and in 1712, a line of
Patriarchs of Cihcia of the Armenians was inaugurated by Rome in the person of Peter Abraham I, from
which time the Armenian-Uniate Church has continued to this day. During the reign of the Patriarch,
Antonios Peter DC (Hassun):
Archbishop Charchorunian on April 23, 1878. consecrated:
Leon Chechemian, Mar Leon, who on November 2, 1987, consecrated:
Andrew Charles Albert McLaglan, Mar Andries, Fourth British Patriarch, who on June 4, 1922,
consecrated:
Herbert James Monzani Heard, Mar Jacobus II, Fifth British Patriarch, who on June 13, 1943,
consecrated:
William Bernard Crow, Mar Basilius Abdullah III. Patriarch of Antioch of the Ancient Orthodox Catholic
Church, who on April 10, 1944, consecrated:
Mgr Tau Johannes I (Rui Alexandre Pires Costa Galvao Gabirro) 26 September 1995
RUSSIAN ORTHODOX
ACCORDING TO ancient tradition, the Apostle St. Andrew first preached the Gospel in Russia and planted
a cross at Kiev. Missionaries from Constantinople, however, accomplished the actual conversion of the
Russian people. In 867 and in 988 St. Vladimir, Grand Prince of Kiev, ordered the nation to become
Christian. In 1589, Jeremiah H, Patriarch of Constantinople, raised Job, Metropolitan of Moscow, to the
Patriarchal dignity and thus the Patriarchate of Moscow came into being. This authority was suppressed
by Peter the Great, Czar of Russia, in 1721 (with the consent of the Oriental Patriarchs) and restored
again in 1917 by Patriarch Aikkon, who was afterward imprisoned by the Bolsheviks and was for some
years represented by:
40
Ivan Nikolaevich Stragorodskij, Metropolitan of Nizhni-Novgorod, afterward Sergij, Patriarch of Moscow.
In 1918, at Harbin, Russia, (or Irkutsk, in 1917) under a "Canon of Necessity," he consecrated:
Henry Joseph Kleefish, who on July 29, 1946, consecrated:
Odo Acheson Barry, Mar Columba, who on July 17, 1955, consecrated:
RUSSO-SYRIAC
THERE ARE in the United States a number of faithful, Syrian by race, but conforming to the Greco-
Russian liturgy and customs. For these, the Russian Orthodox Church appears to have accepted some
responsibility, so that on the instructions of the Russian Holy Governing Synod:
Archbishop Evdokim on May 11, 1917, consecrated:
Aftimios Ofiesh, Archbishop of Brooklyn, who on September 27, 1932, consecrated:
3. Ignatius William Albert Nichols, Bishop of Washington, D. C., who in 1940 consecrated:
Frank Dyer, who on March 16, 1947, consecrated:
Matthew Nicholas Nelson, Titular Bishop of Hawaii, who on July 21, 1947, consecrated:
Lowell Paul Wadle, Archbishop of the American Catholic Church, who on October 3, 1948, consecrated:
Odo Acheson Barry, Mar Columba, who on July 17, 1955, consecrated:
SUCCESSION SYNODALE RUSSE - SUCCESSION SYNODALE ORTHODOXE

ORTHODOXE GREC-RUSSE
L'Archevêque CONSTANTIN KURILLO MICHAEL NEVSKIJ (MAKARIJ, 1835),

consacre le 14 octobre 1930: assisté par l'Evêque Innokentij (Alexander Dmitrievich Pustynsky, de
l'Eglise "The JOSEPH KLIMOVICZ, qui, assisté par les Russian Orthodox Diocese of North America
Métropolitains Konstantin Jaroshevich et and Aleutian Islands", consacre le 4 janvier Joseph Zielonka,
Nicholas Bahatyretz, Peter 1904:
Williams, consacre le 15 octobre 1950:
41
BASIL MICHAELOVICH MESCHERSKY
PETER ANDREW ZURAWETZKY, qui, (EUDOKIM, 1869-1935). Il fut ordonné prêtre
assisté par les Archevêques Hubert Augustus (ancien rite), le 1 août 1894
(Russkaya Pravo-Rogers; Julian Lester Smith et James Hubert slavnaya Tserkov). Archevêque du
Diocèse Rogers (co-consécrateurs), consacre le de L'Amerique du Nord de l'Eglise Orthodoxe 1 juillet
1961: Russe (1914), assisté des Evêques Stephen (Alexander Stepanovich Dzubay), et Aleksandr
ROBERT SCHUYLER ZEIGER, qui, assisté (Aleksandr Aleksandrovich Nemolovskij), il par Gordon Albert
DaCosta, consacre sub (EUDOKIM), consacre le 13 mai 1917:
conditione, le 8 août 1976:
ABDULLAH OFIESH (AFTIMIOS, 1880-1966)

ANDRE BARBEAU, qui, consacre sub qui fut ordonné prêtre en 1902 dans l'Eglise conditione, le 12
décembre 1976: "The Syrian Orthodox Patriarchate of Antioch and All The East." Il devient archevêque
en GEORGES BELLEMARE, qui, le 27 juin 1977, 1923, de l'Eglise "The Syrian Orthodox Mission consacre
sub conditione: of the North American Diocese of the Russian Orthodox Church". Il se trouve à la
fondation ROGER CARO (PIERRE PHOEBUS, plus tard de l'Eglise (1927), "The Holy Eastern Orthodox
STEPHANOS), qui, assisté par Mgr. Jean-Paul Catholic and Apostolic Church in North America Charlet et
Mgr. Maurice Auberger, et autres (The American Orthodox Catholic Church). Il co-consécrateurs,
consacre sub conditione le consacre, assisté de Elias, Métropolitain de 30 juin 1979: Tyre et Sidon, de
l'Eglise "The Syrian Orthodox Patriarchate of Antioch and All The East," et PHILIPPE LAURENT DE COSTER
l'Evêque Emmanuel (Rizkallah Abo-Hatab), de (PHILIPPUS-LAURENTIUS), qui, le 9 l'Eglise "The Syrian
Orthodox Mission of the décembre 1991, consacre sub conditione: North American Diocese of the
Russian Orthodox Church", le 26 mai 1928:
LUC-CYRIL STRIJMEERSCH, Evêque titulaire de Bérée. SOPHRONIUS BISHARA (SOPHRONIOS, 1888 -

1940).Ordonné prêtre dans l'Eglise "The Syrian Orthodox Patriarchate of Antioch and All The East. "
Archevêque (1933), de l'Eglise "The Syrian Orthodox Mission of the North American ROBERT SCHUYLER
ZEIGER, assisté par Diocese of the Russian Orthodox Church."
Mgr. Gordon Albert DaCosta, consacre sub Assisté par l'Archevêque Theophanes Stylian conditione le
8 août 1976: Noli, de l'Eglise "The Albanian Orthodox Church in America" (ex-premier ministre de
l'Albanie), RAINER LAUFERS, qui , assisté par Mgr. consacre le 10 février 1934:
Richard Taylor, consacre sub conditione lors d'une rencontre oecuménique, le 14 mai 1978:
CHRISTOPHER CONTOGEORGE (KONTOGIORGIOS) (1894 - 1950), ordonné ROGER CARO (PIERRE

PHOEBUS, plus tard prêtre par le Patriarche Oecuménique de STEPHANOS), qui, le 30 juin 1979,
consacre Constantinople (1918). Assisté par l'Evêque sub conditione: Maitland A. Raines, de l'Eglise "The
Russian Orthodox Church Abroad, " l'Evêque PHILIPPE LAURENT DE COSTER Christopher Contogeorge,
de l'Eglise "The Holy (PHILIPPUS-LAURENTIUS), qui, le 9 décembre Eastern Orthodox Catholic and
Apostolic Church 1991, consacre sub conditione: in North America", consacre le 3 novembre 1935:
LUC-CYRIL STRIJMEERSCH, Evêque NICHOLAS J. KEDROFFSKY (1902-1944).

Titulaire de Bérée. Ordonné prêtre dans l'Eglise " The Russian Orthodox Church Abroad."Archevêque
dans la même Eglise en 1935. Assisté par l'Evêque Arsenios Saltas, de l'Eglise "The Holy Eastern
Orthodox Catholic and Apostolic Church in LIGNEE CATHOLIQUE ROMAINE North America", et
l'Archevêque - Exarque Benjamin/Veniamin (Ioann Athanasievich Fedchenkov), de l'Eglise "The North
American A la fin du siècle dernier, vivait à EL OVIEDO au Diocese of the Russian Orthodox Church" et
Mexique, un Evêque Catholique Romain, retraité, Christopher Contogeorge, l'Archevêque nommé Mgr.
SANCHER Y GAMACHO, Nicholas Kedroffsky, consacre sub conditione Evêque de TAMAULIPAS qui se
rendant à en 1935, Naples, en Italie, en la chapelle d'Amédée de Savoie, consacre, en 1899:
JOSEPH KLIMOVICZ (JOSEPH I, 1880 - 1961) Ordonné prêtre dans l'Eglise "The Russian COMTE BENOIT
DONKIN, Evêque de SANTA Orthodox Church of North America" (1913).
CRUCE en Sicile qui, à Londres le 10 août 1904, Ordonné prêtre dans

l'Eglise "The Russian consacre: Orthodox Church Abroad." Patriarche de l'Eglise
"The Orthodox Catholic Patriarchate of JACQUES ULRIC VERNON HERFORD, America" (1950). Il
42
consacre, assisté par les Evêque de Mercie, qui, le 28 février 1925, Métropolitains Konstantin
Jaroshevich, Joseph consacre: Zielonka, Nicholas Bahatyretz, Peter Williams, le 15 octobre 1950:
MAR PAULUS, WILLIAM KNIGHT, Evêque de Kent, qui, le 18 octobre 1931, consacre: PETER ANDREW
ZURAWETZKY, qui, assisté par les Archevêques Hubert Augustus Rogers, MAR HEDLEY, BARTLETT,
Evêque de Siluria, Julian Lester Smith et James Hubert Rogers qui, le 20 mai 1945, consacre: (co-
consécrateurs), consacre le 1 juillet 1961:
MAR GEORGIUS de WILLMOTT-NEWMAN, ROBERT SCHUYLER ZEIGER, qui , qui, le 27 mai 1950,
consacre: assisté par Mgr. Gordon Albert DaCosta, consacre sub conditione le 8 août 1976:
HAROLD-PERCIVAL NICHOLSON, qui, le 14 avril 1952, consacre: ANDRE BARBEAU, qui consacre sub
conditione, PHILIP CHARLES STUART SINGER, qui le 14 novembre 1954, consacre: le 12 décembre
1976:
CHARLES E. BREARLEY, qui, le 14 mai 1968,

consacre: GEORGES BELLEMARE, qui, le 27 juin 1977,
consacre sub conditione:
ANDRE BARBEAU, qui, le 31 juillet 1973,

consacre: ROGER CARO (PIERRE PHOEBUS, plus tard PHILIPPE LAURENT DE COSTER STEPHANOS), qui,
assisté par Mgr. Jean-Paul
JOSEPH, PAUL, FERNAND DUPUIS (VICTOR Charlet et Mgr. Maurice Auberger, et
autres SOLIS II), qui, le 6 novembre 1973 Transmit sa Succession a:
ROMAN CATHOLIC, SYRO-CHALDEAN RITE
WHEN Anthony Thondanatt accepted consecration from the Nestorian Patriarch Maram Mar Rowell
Shimun XVIII, (Table IV) his action severed him from communion with Rome. However, after three years
his relationship with Rome was restored. Ultimately, he was re-consecrated, as follows:
Hanna Sahhar, Mar Elia Johannan Mellus, of the Chaldean Catholic Church, on March 5, 1882,
consecrated:
Anthony Thondanatt, Mar Abd Ishu, Metropolitan of Trichur, who on July 24, 1899, consecrated:
Luis Mariano Scares, Mar Basileus, who on November 30, 1902, consecrated:
Ulric Vemon Herford, Mar Jacobus, who on February 28, 1925, consecrated:
William Stanley McBean Knight, Mar Paulus, who on October 18,1931, consecrated:
Hedley Coward Bartlett, who on May 20, 1945, consecrated:
ROMAN CATHOLIC
CORPORATE REUNION
43
THE DISPUTE over the validity of Anglican orders produced a desire among some in the Church of
England for orders that Rome would be compelled to acknowledge as valid. This desire led to a
clandestine attempt to secure indisputable orders for the English clergy. Two priests from the Church of
England and one Englishman from the Syrian Patriarchate were consecrated in a service that was kept
secret, apparently to protect the consecrator. They were Frederick George Lee and Thomas Wimberley
Mossman, both Anglican priests, and John Thomas Seccombe, who had been ordained by Ferrette.
Subsequently, the three reportedly re-ordained a number of Anglican priests. They called their effort the
Order of Corporate Reunion. However, because the effort did not bear the official sanction of the Church
of England, and because it seemed intended to manipulate the Roman Church into giving recognition to
Anglican orders, the movement failed. The orders conferred, however, were recognized as valid:
Ugo Pietro Spinola, a Bishop of the Roman Catholic Church, on June 6,1847, consecrated:
Luigi Nazari, subsequently Archbishop of Milano, who in the summer of 1877 consecrated:
Frederick George Lee, Thomas Wimberley Mossman and John Thomas Seccombe, for the Order of
Corporate Reunion; who, with Richard Williams Morgan, on March 6, 1879, consecrated:
Charles Isaac Stevens, Mar Theophilus I, Second British Patriarch of the Patriarchate of Antioch, who on
May 4, 1890, consecrated:
Leon Chechemian, Mar Leon, who on November 2, 1897, consecrated:
Andrew Charles Albert McLaglan, Mar Andries, who on June 4, 1922, consecrated:
Herbert James Monzani Heard, Mar Jacobus n, who on June 13, 1943, consecrated:
William Bernard Crow, Mar Basilius Abdullah III, who on April 10, 1944, consecrated:
Old Catholic Church of Utrecht
Lines of Apostolic Succession
THE CONVERSION to Christianity of the Netherlands was chiefly due to the labours of St. Willibrord in the
late 7th and early 8th centuries. After his consecration by Pope Sergius in 696, he established his Chair
at Utrecht, which was forever after the Primatial See of Holland. Ultimately this authority became a
Prince-Bishop of the Holy Roman Empire until 1528. At that time the Prince-Bishop, Henry of Bavaria,
ceded the sovereignty to the Emperor Charles V. As a result of Jesuit intrigue the Roman Catholic Church
in Holland (comprising the Archiepiscopal See of Utrecht and the Bishoprics of Haarlem and Deventer)
became separated from the rest of the Roman Catholic Church in the year 1702. This was largely due to
the unjust suspension of the saintly Archbishop Peter Codde. After his death, Dominique Marie Varlet,
Bishop of Babylon restored the apostolic succession, and the Dutch church became known as The Old
Roman Catholic Church. This was to distinguish it from those who adhered to a new hierarchy intruded
by the Roman Curia.
After the Vatican Council of 1870, certain Roman Catholics in various parts of the world, protested
against the dogma of Papal Infallibility decreed by that council, and were known as OLD Catholics to
denote that they adhered to the old teaching of Christendom, and not to the new teaching of Rome. The
OLD Catholics obtained their Episcopal succession from the Old Roman Catholics of Holland, and the two
bodies formed a loose federation of non-papal Catholic Churches under the title of the Union of Utrecht.
An Old Catholic Church was established in Great Britain and Ireland in 1908 when the Earl of Landaff was
consecrated its first bishop. In 1910 he severed connection with the Union of Utrecht on account of the
44
growing influence of the Modernist and Anglican heresies in the other churches of the Union, which
culminated in inter-communion being established between churches of the Utrecht Union and those of the
Anglican Communion in 1932. In the following table, the succession is traced from Cardinal Antonio
Barberini, nephew of Pope Urban V in who was nominated to the Archiepiscopal See of Rheims by King
Louis XIV of France, recognized by the Pope, and the record of whose entry and enthronement at Rheims
is preserved in Fisquot's LA FRANCE PONTIFICALE, and so:
In 1697, Dutch Catholics were accused of being "Jansenists". + Petrus Codde was then the Vicar General
and he was officially censured by Rome and a schism began. Many French Jansenists suffered persecution
in France during the 18th century and fled to Holland.
In 1723, Dutch Jansenists nominated for themselves a Bishop of Utrecht. The Dutch Old Catholic Church
was officially created and their bishop was later consecrated by +Varlet. The Dutch Old Catholic Church
evolved into the Union of Utrecht and supported other Old Catholic Churches in Germany, Switzerland,
and briefly in Poland with the Mariavites, and in the USA with the National Polish Church. Also, see
further comments in the "Brief Primer on Apostolic Succession."
They are presently in full intercommunion with the Church of England and recognize Anglican ordinations
as valid since 1925.
ROMAN OLD CATHOLIC SUCCESSION
(1) Peter, 38
(2) Linus, 67
(3) Ancletus {Cletus}, 76
(4) Clement, 88
(5) Evaristus, 97
(6) Alexander I, 105
(7) Sixtus I, 115
(8) Telesphorus, 125
(9) Hygimus, 136
(10) Pius I, 140
(11) Anicetus, 155
(12) Soter, 166
(13) Eleutherius, 175
(14) Victor I, 189
(15) Zephyrinus, 199
(16) Callistus I, 217
(17) Urban I, 222
(18) Pontian, 230
(19) Anterus, 235
(20) Fabian, 236
(21) Cornelius, 251
(22) Lucius I, 253
(23) Stephen I, 254
(24) Sixtus II, 257
(25) Dionysius, 259
(26) Felix I, 269
(27) Eutychian, 275
(28) Caius, 283
(29) Marcellinus, 296
(30) Marcellus I, 308
(31) Eucebius, 309
(32) Melchiades {Miltiades}, 311
(33) Sylvester I, 314
(34) Marcus, 336
(35) Julius I, 337
45
(36) Liberius, 352 Liberius was expelled from Rome by the Arian Emperor Constantius, during his
absence, the See of Rome was held by Felix II, who resigned upon the return of Liberius from his two
year exile.
(37) Damasus I, 366
(38) Siricius, 384
(39) Anastasius I, 399
(40) Innocent I, 401
(41) Zosimus, 417
(42) Boniface I, 418
(43) Celestine I, 422
(44) Sixtus III, 432
(45) Leo I, 440
(46) Hilary, 461
(47) Simplicius, 468
(48) Felix III, 483
(49) Gelasius I, 492
(50) Anastasius II, 496
(51) Symmachus, 498
(52) Hormisdus, 514
(53) John I, 523
(54) Felix IV, 526
(55) Boniface II, 530
(56) John II, 535
(57) Agapitus, 535
(58) Sylverius, 536
(59) Vigilus, 537
(60) Pelagius I, 556
(61) John III, 561
(62) Benedict I, 575
(63) Pelagius II, 579
(64) Gregory I, 590
(65) Sabinianus, 604
(66) Boniface III, 607
(67) Boniface IV, 608
(68) Deusdedit {Adeodatus I}, 615
(69) Boniface V, 619
(70) Honorius, 625
(71) Severinus, 640
(72) John IV, 640
(73) Theodore I, 642
(74) Martin I, 649
(75) Eugene I, 654
(76) Vitalian, 657
(77) Adeodatus II, 672
(78) Donus, 676
(79) Agatho, 678
(80) Leo II, 682
(81) Benedict II, 684
(82) John V, 685
(83) Conon, 686
(84) Sergius I, 687
(85) John VI, 701
(86) John VII, 705
(87) Sisinnius, 708
(88) Constantine, 708
(89) Gregory II, 715
(90) Gregory III, 731
(91) Zachary, 741
(92) Stephen II, 752
46
(93) Paul I, 757
(94) Stephen III, 768
(95) Adrian I, 772
(96) Leo III, 795
(97) Stephan IV, 816
(98) Paschal I, 817
(99) Eugene II, 824
(100) Valentine, 827
(101) Gregory IV, 827
(102) Sergius II, 844
(103) Leo IV, 847
(104) Benedict III, 855
(105) Nicholas I, 858
(106) Adrian II, 867
(107) John VIII, 872
(108) Marinus I, 882
(109) Adrian III, 884
(110) Stephan V, 885
(111) Formosus, 891
(112) Boniface VI
(113) Steven VI, 897
(114) Romanus, 897
(115) Theodore II, 897
(116) John IX, 898
(117) Benedict IV, 900
(118) Leo V, 903
(119) Sergius III, 904
(120) Anastasius III, 911
(121) Landus, 913
(122) John X, 914
(123) Leo VI, 938
(124) Stephan VII, 928
(125) John XI, 931
(126) Leo VII, 936
(127) Stephen VIII, 939
(128) Maginus II, 942
(129) Agapitus II, 946
(130) John XIII, 955
(131) Leo VII, 963
(132) Benedict V, 964
(133) John XIV, 965
(134) Benedict VI, 973
(135) Benedict VII, 974
(136) John XIV, 983
(137) John XV, 985
(138) Gregory V, 996
(139) Sylvester II, 999
(140) John XVII, 1003
(141) John XVIII, 1004
(142) Sergius IV, 1009
(143) Benedict VIII, 1012
(144) John XIX, 1024
(145) Benedict IX, 1032
(146) Sylvester III, 1045
(147) Benedict IX {Second time},1045
(148) Gregory VI, 1045
(149) Clement II, 1046
(150) Benedict IX {Third time},1047
(151) Damasus II, 1048
47
(152) Leo IX, 1049
(153) Victor II, 1055
(154) Stephan IX, 1057
(155) Nicholas II, 1059
(156) Alexander II, 1061
157) Gregory VII, 1073
(158) Victor III, 1087
(159) Urban II, 1088
(160) Paschal II, 1099
(161) Gelasius II, 1118
(162) Callistus II, 1119
(163) Honorius II, 1124
(164) Innocent II, 1130
(165) Celestine II, 1143
(166) Lucius II, 1144
(167) Eugene III 1145
(168) Anastasius IV, 1153
(169) Adrian IV, 1154
(170) Alexander III, 1159
(171) Lucius III, 1181
(172) Urban III, 1185
(173) Gregory VIII, 1187
(174) Clement III, 1187
(175) Celestine III, 1191
(176) Innocent III, 1198
(177) Honorius III, 1216
(178) Gregory IX, 1227
(179) Celestine IV, 1241
(180) Innocent IV, 1243
(181) Alexander IV, 1254
(182) Urban IV, 1261
(183) Clement IV, 1265
(184) Gregory X, 1271
(185) Innocent V, 1276
(186) Adrian V, 1276
(187) John XXI, 1276
(188) Nicholas III, 1277
(189) Martin IV, 1281
(190) Honorius IV, 1285
(191) Nicholas IV 1288
(192) Celestine V, 1294
(193) Boniface VIII, 1294
(194) Benedict XI, 1303
(195) Clement V, 1305
(196) John XXII, 1316
(197) Benedict XII, 1334
(198) Clement VI, 1342
(199) Innocent VI, 1352
(200) Urban V, 1362
(201) Gregory XI, 1370
(202) Urban VI, 1378
(203) Boniface IX, 1389
(204) Innocent VII, 1389
(205) Gregory XII, 1406
(206) Martin V, 1417
(207) Eugene IV, 1431
(208) Nicholas V, 1447
(209) Callistus III, 1455
(210) Pius II, 1458
48
(211) Paul II, 1464
(212) Sixtus IV, 1471
(213) Innocent VIII, 1484
(214) Alexander VI, 1492
(215) Pius III, 1503
(216) Julius II, 1503
(217) Leo X, 1513
(218) Adrian VI, 1522
(219) Clement VII, 1523
(220) Paul III, 1534
(221) Julius III, 1550
(222) Marcellus II, 1555
(223) Paul IV, 1555
(224) Pius IV, 1559
(225) Pius V, 1566
(226) Gregory XIII, 1572
(227) Sixtus V, 1585
(228) Urban VII, 1590
(229) Gregory XIV, 1590
(230) Innocent IX, 1591
(231) Clement VIII, 1592
(232) Leo XI, 1605
(233) Paul V, 1605
(234) Gregory XV 1621
(235) Urban VIII, 1623
(236) Innocent X, 1644
(237) Alexander VII, 1655
(238) In 1655, Antonio Barberini, nephew of Urban VIII, was consecrated to the Episcopate under
authority of the Bishop of Rome, by Bishops Scanarello, Bottini and Govotti. He was Archbishop of Remes
1657 untill his deat in 1671, and was made a Cardinal. It is from Bishop Barerini that the Roman
Succession from Peter branches off from the Bishops of Rome.
(239) Michael le Tellier was consecrated by Barberini in 1668. He was confessor to King Louis XIV of
France, and a Jesuit Provincial.
(240) Jaques Benigne de Bousseut, was consecrated by Le Tellier in 1670 as Bishop of Mieux, France.
(241) James Coyon de Matignon, was consecrated by de Bousseut in 1693.
(242) Dominicus Marie Varlet, Consecrated in 1719 in Paris by Bishop de Matignon, assisted by the
Bishop of Quebec and the Bishop of Claremont. He was named Coadjutor to the Roman Catholic Bishop of
Babylon who died on November 20, 1717 and Bishop Varlet succeeded to the title. After a period in
Persia at Schamake, he was suspended from office for alleged technical irregularities, including the
Confirmation of 604 candidates in Holland, whom he had confirmed at the request of the Church in
Amsterdam. The Dutch Church had been without a Bishop for 18 years as a punishment from the See Of
Rome because the Dutch Church refused to cooperate in the persecution of the "Jansenests" in Holland.
Following the election of (243) Cornelius Van Steenhoven to serve as Archbishop of Utrecht, the Primatial
See of Holland, Varlet agreed to perform the Consecration, which he did on October 15, 1724, thus
making Van Steenhoven the seventh Archbishop of Utrecht and canonical successor to Saint Willibrord,
the British missionary who had brought the faith to Holland. In this Consecration was born the Old
Catholic Church, a Roman Succession.
1) Antonio Cardinal Barberini (Jr) was a nephew of Pope Urban VIII. In 1627, the Pope appointed him to
be the Grand Prior of the Knights of Malta and Cardinal of the Roman Catholic Church. In 1628 he was
named Papal Legate to Avignon. He was consecrated in the Ribiba Line of Succession, October 24, 1655,
at the church of the novitiate of the Society of Jesus, Rome, by Giovanni Battista Scanaroli, titular bishop
of Sidon, assisted by Lorenzo Gavotti, Theat, bishop of Ventimilia, and by Marcantonio Bettoni, T.O.S.F.,
titular bishop of Coron. Nominated archbishop of Reims by King Louis XIV of France, June 27, 1657;
confirmed by the Holy See, retaining the post of camerlengo of the Holy Roman Church, July 18, 1667.
Opted for the suburbicarian see of Palestrina, November 21, 1661. In 1668 in the Church of the
Sorbonne, Paris, he consecrated as his co-adjutor with right of succession Charles Maurice Le Tellier, the
son of the Grand Chancellor of France.
49
2) Charles Maurice Le Tellier, S.J., Duke, and son of the Grand Chancellor of France and co-adjutor with
right of succession to Antoine Barberini, the Archbishop of Rheims, was consecrated 11 November 1668
at Paris, in the Church of the Sorbonne, by Antoine Cardinal Barberini, Archbishop of Reims, assisted by
Pierre de Cambout de Coislin, Bishop of Orléans, and Michel Colbert de Saint-Pouange, Bishop of Macon.
He in turn consecrated, in the church of the Cordeliers, Pontois, the illustrious Jacques Benigne Bossuet.
(Ironic historical note: As a Jesuit Provincial and confessor to King Louis XIV of France, Le Tellier was
largely responsible for writing the Papal Bul "Unigenitus" which condemned Jansenism and paved the way
for the future Old Catholic Church of Utrecht).
3) Jacques Bénigne Bossuet (The Eagle of Meaux) was consecrated Bishop of Condom 21 September
1670 at Pontoise, Church of the Cordeliers, by Charles Maurice Le Tellier, Titular Archbishop of Nazianzus
and Coadjutor Archbishop of Reims, assisted by Armand de Monchy d`Hocquincourt, Bishop of Verdun,
and Gabriel de Roquette, Bishop of Autun. Pope Clement X transferred him to the See of Meaux in 1671.
Bossuet was a Roman Catholic predecessor of the future Old Catholic Church because he taught that the
Roman Pontiff could err temporarily, but not fall into permanent error. He, in turn, with a mandate from
Pope Clement X, consecrated Jacques de Goyon de Matignon in the church of Chartreuse, Paris.
4) Jacques de Goyon de Matignon, son of Count De Thorigny, was consecrated 16 April 1673 at Paris,
Church of the Carthusians, by Jacques Bénigne Bossuet, Bishop emeritus of Condom, assisted by Gui de
Sève de Rochechouart, Bishop of Arras, and Louis Marie Armand de Simiane de Gorde, Bishop of Langres.
He was Doyen of Lisieux and Abbe Commendataire De St. Victor, Paris. By order of Pope Clement XI, he
consecrated Dominique Marie Varlet at Paris.
5) Dominique Marie Varlet was consecrated as Bishop of Ascalon in partibus, and coadjutor to the Most
Reverend Pidou of St. Odon, Bishop of Babylon, Persia in February 1719 at Paris, in the lower chapel of
the Seminary of the Missions Étrangères, by Jacques de Goyon de Matignon, Bishop emeritus of Condom,
assisted by Louis François Duplessis de Mornay, O.F.M., Titular Bishop of Eumenia, and Jean Baptiste
Massillon, Bishop of Clermont. Bishop Varlet consecrated four Archbishops of the Old Catholics at Utrecht
(Oud Katholicke Kerk van Nederland), three of whom died without consecrating successors. In response
to the appeals of the Chapter of the Old Catholic Church of Utrecht, he consecrated Petrus Johannes
Meindaerts.
6) Petrus Johannes Meindaerts was consecrated Archbishop of Utrecht in 1739. He had been one of
several priests ordained in Ireland by Luke Fagan, Bishop of Meath, afterwards Archbishop of Dublin, with
the view of sustaining the independence of the ancient Church of the Netherlands, founded by St.
Willibrord in the VII Century. By his consecration to the Episcopate, the succession of the Old Catholic
Church in Holland has been perpetuated. Archbishop Meindaerts consecrated Johnnes van Stiphout.
7) Johannes Van Stiphout was consecrated as Bishop of Haarlem by Petrus Johannes Meindaerts 11th of
July, 1745. He, in turn, consecrated:
8) Gualtherus Michael Van Nieuwenhuisen was consecrated Archbishop of Utrecht February 7th, 1768 by
Johannes Van Stiphout. The new Archbishop received letters of Communion from Germany, France, Italy
and Spain who recognized that the claims to canonical jurisdiction of the Old Catholic Church of Utrecht
were sound, and her doctrine orthodox. He consecrated Adrianus Johannes Broekman.
9) Adrianus Johannes Broekman was consecrated as Bishop of Haarlem June 21st, 1778 by Gualtherus
Michael Van Nieuwenhuisen. He consecrated Johannes Jacobus van Rhijin.
10) Johannes Jacobus van Rhijin was consecrated Archbishop of Utrecht July 5th., 1805. He consecrated
Gilbertus de Jong.
11) Gilbertus de Jong was consecrated Bishop of Deventer November 7th 1805 just after the formation of
the Batavian Republic by the Emperor Napoleon I. He then consecrated Willibrordus van Os.
12) Willibrordus van Os was consecrated Archbishop of Utrecht April 24th 1814. He consecrated Johannes
Bon.
50
13) Johannes Bon was consecrated Bishop of Haarlem April 22nd 1819. Bishop Bon was the first Bishop
of the autocephalous Dutch succession not to be excommunicated by Rome. In 1827 the King of the
Netherlands to the See of Bruges nominated him without objection from Rome. He consecrated Johannes
van Santen.
14) Johannes van Santen was consecrated Archbishop of Utrecht June 14th 1825. He consecrated
Hermann Johannes Heykamp.
15) Hermann Johannes Heykamp was consecrated as Bishop of Deventer on July 17, 1853 (or 1854). He
became Bishop of Utrecht in 1875. Heykamp consecrated Casparus Johannes Rinkel.
16) Casparus Johannes Rinkel was consecrated Bishop of Haarlem August 11th 1873. This is the first
time that the formal proofs of election were read during the Mass of Consecration rather than a Papal
mandate. It is also the first time that a new Bishop of the autocephalous Dutch succession did not notify
Rome of his consecration. Bishop Rinkel consecrated Gerardus Gul.
17) Gerardus Gul was consecrated Archbishop of Utrecht May 11th 1892. Bishop Gul consecrated
Henricus Johannes Theodorus van Vlijmen and Arnold Harris Mathew.
(Note: Archbishop Gerardus Gul of Utrecht, Holland, was the first of the Old Catholic Church line of
succession)
18) Arnold Harris Mathew was consecrated Regionary Old Catholic Bishop for Great Britain April 28, 1908,
at St. Gertrude's Church, Utrecht by Bishop Gerardus Gul, assisted by Bishop J. J. Van Thiel of Haarlem,
Bishop N. B. P. Spit of Deventer and Bishop J. Demmel of Bonn, Germany. He was elected Archbishop in
1911. Archbishop Eyre, at St. Andrew’s Roman Catholic Cathedral, had ordained him to the Priesthood
Glasgow in 1877. He came from distinguished Irish parents. He was the great-grandson of Francis
Mathew, First Earl of Landaff, of Thomastown Castle, Tipperary. He consecrated Prince Rudolphe Francois
Eduard Hamilton de Landas-Berghes.
(Note: Archbishop Mathew’s archdiocese was in London, England and became autocephalous)
19) Rudolphe Francois Eduard Hamilton, Grand Duke of Lorraine-Brabant, Prince de Landas-Berghes and
de Roche and Duke of St. Winnock was consecrated in 1912. He in turn consecrated Henry Carmel
Carfora.
20) Henry Carmel Carfora was consecrated in 1916. Rene Vilatte also consecrated him in 1915, however,
no historical records can be found. Carfora was ordained a priest of the Roman Catholic Church in Italy in
1901. Carfora was elected Archbishop of the United States for all Old Catholics in 1923.
(Note: Archbishop Carfora had received two ordinations to the Episcopal level: The Arnold H. Mathew
succession through the Old Catholic Church of Utrecht and the Joseph Rene Vilatte line of succession
through the Antioch See). Mgr Carmel Enrico Carfora, qui, le 11 February 1924 consacra
Mgr Edwin Wallace Hunter, qui le 24 March 1929 consacra

Mgr Wallace David Ortega Maxey qui consacra (Anglican Church)
Mgr Hugh George de Willmott-Newman 6 April 1946
51
LIGNEE VIEILLE CATHOLIQUE ROMAINE
L'Eglise Vieille Catholique Romaine, du fait qu'elle tient ses Ordres Sacrés de la Succession Apostolique
Oecuménique de Mgr. Hugues-Georges de Willmott-Newman principalement, trace également sa
succession Vieille Catholique depuis l'antique Siège d'Utrecht, en Hollande, fondé par l'Apôtre des Pays-
Bas Saint Willibrord, consacré Evêque à Rome en 696 par le Pape Sergius, et qui à son retour aux Pays-
Bas établit son siège à Utrecht. L'un de ses Successeurs sur ce siège fut le grand Saint Boniface, apôtre
de l'Allemagne.
L'Eglise d'Utrecht pourvut aussi en 1522 le Siège Papal d'un digne occupant en la personne du Pape
Adrien VI, tandis que deux des interprêtes les plus remarquables de la vie religieuse, Gart Groote qui
fonda "les Frères de la vie commune" et Thomas a Kempis auquel est attribué "l'Imitation de Jésus-
Christ", appartenaient à l'Eglise Hollandaise.
Pour diverses raisons, dont la plupart étaient d'ordre politique, les Jésuites envahirent la juridiction de
l'Archevêque d'Utrecht en 1592; quoiqu'ils furent plus d'une fois réprimandés par le Pape et qu'il leur fut
ordonné de se soumettre à l'autorité de l'Archevêque, leurs machinations contre l'Eglise d'Utrecht n'en
diminuèrent pas pour autant. En 1691, les Jésuites accusèrent faussement Peter Codde, Archevêque
d'Utrecht, de favoriser la soi-disante hérésie Janséniste. Malgré les preuves d'innocence de l'Archevêque
à propos de cette hérésie, l'influence des Jésuites était si grande qu'ils persuadèrent le Pape d'émettre
un bref secret suspendant et déposant l'Archevêque Codde qui ne fut jamais autorisé
à présenter sa défense, pas plus qu'on ne lui donna les noms de ses accusateurs, ni les charges relevées
contre lui.
Nous croyons et nous maintenons que ces procédés irréguliers contre l'Eglise d'Utrecht étaient nuls et
sans valeur puisque basés uniquement sur des charges, dont la preuve a été faite à l'époque, qu'elles
n'étaient pas fondées.
Devant ces procédés scandaleux et irréguliers, l'Archevêque Pierre CODDE, soutenu par le Chapitre, les
52 paroisses et les fidèles de son diocèse, ne put admettre cette décision arbitraire. Les choses en
restèrent là jusqu'à la mort de Monseigneur CODDE. L'élection du nouvel Archevêque appartenait depuis
toujours au Chapitre, soumise bien entendu à l'assentiment de Rome, qui en la circonstance refusa de
donner son accord pour l'élection du Chanoine Cornélius STEENHOVEN, élu à la majorité, prêtre éminent
qui avait obtenu de Rome le doctorat en théologie. Toute la Catholicité d'Occident gardait les yeux fixés
sur Utrecht! Qu'allait faire le Chapitre ? Trouverait-il un Evêque pour consacrer l'Archevêque élu? Les
Evêques des pays limitrophes étaient peu désireux de se compromettre vis-à-vis de Rome et craignaient
à juste titre les réactions de la Nonciature de Cologne et de Bruxelles !
C'est alors que la providence devait intervenir en la personne de Mgr. Dominique VARLET, Evêque
Catholique Romain, titulaire d'Ascalon, coadjuteur de Mgr. PIDOU de St. OLON, Evêque de Babylone en
Perse. Le soir de sa consécration, Mgr. VARLET fut informé de la mort de Mgr. PIDOU dont il prit
automatiquement la Succession au Siège de Babylone.
Lors de son passage en Hollande, Mgr. VARLET apprit avec émotion la pénible situation de l'Eglise
Hollandaise et accepta avec bonheur de confirmer les fidèles à Utrecht, à Amsterdam, à la Haye. Cet acte
pastoral charitable et courageux ne devait jamais lui être pardonné par la Cour de Rome. Il fut l'objet
d'une suspense, plus ou moins canonique, sous prétexte qu'il n'avait pas visité l'internonce à Bruxelles!
Mgr. VARLET devant cette attitude inqualifiable resta en Hollande et accepta, sur la demande du Chapitre
d'Utrecht, de consacrer l'Archevêque élu:
PIERRE JEAN MEINDAARTS. En lui, l'Eglise Catholique de Hollande avait retrouvé un Archevêque éminent
qui procéda à la consécration épiscopale des Evêques de Haarlem et de Deventer.Le 1er septembre 1763
s'ouvrait alors en l'Eglise Ste Gertrude à Utrecht, le 1er Concile de l'Eglise Vieille Catholique de Hollande.
C'est un monument d'orthodoxie et de respect pour le Saint Siège:"Nous acceptons sans aucune
exception tous les articles de la Sainte Foi Catholique. Nous ne retiendrons, ni n'enseignerons jamais,
maintenant ou plus tard d'autres opinions que celles décrétées, déterminées et publiées par notre Mère la
Sainte Eglise. Nous rejetons et condamnons tout ce qui s'y oppose, spécialement toute hérésie, sans
aucune exception que l'Eglise a condamnée ou rejetée".
52
Ces déclarations du Concile d'Utrecht devaient rester pour les Eglises Vieilles Catholiques Romaines la
charte de leur déclaration de Foi. Elles eurent l'heur de plaire en Europe Catholique Romaine et
l'Archevêque d'Utrecht reçut de nombreuses lettres de félicitations. Le Pape CLEMENT XIII lui-même s'en
déclara fort satisfait, mais les Jésuites veillaient et obtinrent finalement un décret injurieux contre les
membres du synode d'Utrecht.
Pourtant, à cette époque et plus tard encore, les membres de l'Eglise Vieille Catholique d'Utrecht se
montraient de fidèles Catholiques Romains ne souhaitant que la réconciliation avec Rome.
L'expérience devait montrer que, aussi longtemps que Rome serait Rome, cette "réconciliation" ne
pourrait être qu'une soumission sans condition à l'autoritarisme romain ...
En Allemagne, en Suisse, en Autriche, des paroisses entières voulurent rester fidèles au catholicisme de
toujours. Pour ce faire, elles se tournèrent avec confiance vers le Siège Métropolitain d'Utrecht. N'était-ce
pas la plus ancienne Eglise Occidentale qui avait retrouvé le catholicisme primitif authentique? La validité
de son sacerdoce ne posait de question pour personne. Il convient de souligner que Rome n'a jamais pu
contester la validité des consécrations épiscopales faites par Monseigneur VARLET. Il ne pouvait d'ailleurs
pas en être autrement selon la doctrine de l'Eglise Romaine Mgr. GERARD GULL, Archevêque Primat de
l'Eglise Vieille Catholique de Hollande, assisté de Mgr. VAN THIEL, Mgr. P. SPIT, Mgr. DEMMEL, conféra,
en la cathédrale Sainte Gertrude à Utrecht, le 28 avril 1908 la consécration Episcopale à S. Exc.
Mgr. ARNOLD HARRIS MATHEW lui transmettant ainsi une indiscutable Succession Apostolique issue du
Cardinal Barberini et passant par Bossuet.
Mgr. ARNOLD HARRIS MATHEW, fidèle aux déclarations du 1er concile de

l'Eglise Vieille Catholique d'Utrecht de 1763, fonda alors en Angleterre
l'Eglise Vieille Catholique Romaine qu'il établit par la suite en Amérique
et dans le Monde.
"The Catholic Encyclopedic Dictionary", p. 373, première édition, "Their

orders and sacrements are valid".
- Le Révérend Herbert Thurston, s.j., écrivant dans "The Month" en 1918, dit clairement que les ordres
dérivés de l'Archevêque Arnold-Harris Mathew sont valides.
- Les Anglicans reconnurent les ordres du prince de Landas- Berghes de Rache, qui fut consacré par Mgr.
Mathew et, sur leur invitation, il fut coconsécrateur, le 12 janvier 1915, à la consécration de Mgr. H.R.
Hulse, évêque de Cuba, dans la Cathédrale Anglicane de New York.
- Maurice Colinon, dans Ecclesia, no. 131 de février 1960, page 70, parlant de Mgr. Varlet,
écrit:"Assurant ainsi - validement, il faut le souligner - une succession apostolique qui n'avait pas fini de
faire parler d'elle"; et page 74:"La validité incontestable des ordres dans l'Eglise Vieille-Catholique est
une référence à laquelle ils ne manquent pas de faire appel".
LIGNEE VIEILLE CATHOLIQUE ROMAINE
Willibrord (Clemens) (695-739)

Wera (739?-752/3)
Eoban (753-754)
Gregory of Utrecht (754-775)
Alberic of Utrecht (775-784)
53
Theodardus (784-790)
Hamacarus (790-806)
Ricfried (806-ca. 820)
Frederik I (ca. 820-829)
Alberik II (835/7-845)
Eginhard (ca. 845)
Liudger (ca. 848-854)
Hunger (854-866)
Adalbold I (866-899)
Radboud (899/900-917)
Balderik (917/8-975/6)
Folcmar (Poppo) (976-990)
Boudewijn I (991-995)
Ansfried (995-1010)
Adalbold II (1010-1026)
Bernold (1026/7-1054)
William I (1054-1076)
Conrad (1076-1099)
Burchard (1100-1112)
Godebold (1114-1127)
Andreas van Cuijk (1127/8-1139)
Hartbert (1139-1150)
Herman van Hoorn (1151-1156)
Godfried van Rhenen (1156-1178)
Boudewijn II van Holland (1178-1196)
Arnold I van Isenburg (1196-1197)
Dirk I van Holland (1197)
Dirk II van Are (van Ahr) (1197/8-1212)
Otto I van Gelre (1212-1215)
Otto II van Lippe (1216-1227)
Wilbrand van Oldenburg (1227-1233)
Otto III van Holland (1233-1249)
Gozewijn van Amstel (van Randerath) (1249-1250)
Hendrik I van Vianden (1250/2-1267)
Jan I van Nassau (1267-1290)
Jan II van Sierck (1290-1296)
Willem II Berthout (1296-1301)
Guy van Avennes (1301-1317)
Frederik II van Sierck (1317-1322)
Jacob van Oudshoorn (1322)
Jan III van Diest (1322-1340)
Jan IV van Arkel (1342-1364)
Jan V van Virneburg (1364-1371)
Arnold II van Hoorn (1371-1379)
Floris van Wevelinkhoven (1379-1393)
Frederik III van Blankenheim (1393-1423)
Rudolf van Diepholt (1423-1455)
Zweder van Culemborg (1425-1433)
Walraven van Meurs (1434-1448)
Gijsbrecht van Brederode (1455-1456)
David van Bourgondië (1456-1496)
Frederik IV van Baden (1496-1517)
Philip of Burgundy (1517-1524)
Hendrik II of Bavaria (1524-1529)
Willem III van Enckenvoirt (1529-1534)
Georg van Egmond (1534-1559)
LE SIEGE EPISCOPAL D'UTRECHT
54
La bulle papale de 1559 élève le Siège Episcopal d'Utrecht comme Archevêché
avec cinq nouveaux évêques suffragants, tout en créant une province
indépendante en Hollande. Le siège épiscopal de Haarlem et de Deventer sont
à présent occupés par des Evêques Vieux-Catholiques, qui officiellement
portent les noms:
Evêque de Haarlem, et Evêque de Deventer.
LES ARCHEVEQUES METROPOLITAINS D'UTRECHT
Frederik V Schenck van Toutenburg (1559-1580)

Herman van Rennenberg (1580-1592)
Jan van Bruhesen (1592-1600)
Apostolic vicars or Archbishops in partibus
Sasbout Vosmeer (1602-1614)

Philippus Rovenius (1620-1651)
Jacobus de la Torre (1651-1661)
Johannes van Neercassel (1661-1686)
Petrus Codde (1688-1704)
Gerhard Potcamp (1705)
Adam Daemen (1707-1717)
Johannes van Bijlevelt (1717-1725)
Petrus Paulus Testa (1744)
Ignatius Crivelli (1744-1755)
Carolus Molinari (1755-1763)
Batholomeus Soffredini (1763)
Thomas Maria Ghilini (1763-1775)
Joannes Antonius Maggiora (1775-1776)
Ignatius Busca (1776-1785)
Michael Causati (1785-1786)
Antonius Felix Zondadari (1786-1790)
Caesar di Brancadoro (1792-1794)
Ludovicus Ciamberlani (1794-1828)
Franciscus Cappacini (1829-1831)
Antonius Antonucci (1831-1841)
Innocentius Ferrieri (1841-1847)
Johannes Zwijsen (1847-1848)
Carolus Belgrado (1848-1853)
AUTONOMIE DE ROME A PARTIR DE 1723
The Diocese of Utrecht was established in 695 when Saint Willibrord was consecrated bishop of the
Frisians at Rome by Pope Sergius I, and with the consent of the Frankish ruler, Pippin of Herstal, settled
at the market-town of Utrecht.
After Willibrord's death the diocese suffered greatly from the incursions of the Frisians, and later on of
the Normans.
Better times appeared during the reign of the Saxon emperors, who frequently summoned the Bishops of
Utrecht to attend the imperial councils and diets. In 1024 the bishops were made Princes of the Holy
Roman Empire and the new Prince-Bishopric of Utrecht was formed. It contained the present day Dutch
province of Utrecht and the provinces of Groningen, Drenthe, and Overijssel.
In 1122, with the Concordat of Worms, the Emperor's right of investiture was annulled, and the cathedral
chapter received the right to the election of the bishop. It was, however, soon obligated to share this
right with the four other collegiate chapters in the city: St. Salvator, St. John's, St. Peter's and St.
Mary's. The Counts of Holland and Geldern, between whose territories the lands of the Bishops of Utrecht
lay, also sought to acquire influence over the filling of the episcopal see. This often led to disputes and
55
consequently the Holy See frequently interfered in the election. After the middle of the 14th century the
popes repeatedly appointed the bishop directly without regard to the five chapters.
In 1527, the Bishop sold his territories to Emperor Charles V and the principality became part of the
Habsburg dominions; the chapters voluntarily transferred their right of electing the bishop to Charles, a
measure to which Pope Clement VII gave his consent.
In 1559 Utrecht was raised to the rank of an archdiocese and metropolitan see with six suffragan
dioceses, but this new state of affairs did not last long. When the northern provinces of the Netherlands
revolted, the archdiocese fell, with the overthrow of the Spanish power. According to the terms of the
Union of Utrecht, the rights and privileges of the Roman Catholic religion were guaranteed, but on June
14, 1580, the practice of that religion was forbidden by the magistrates of Utrecht. The Cathedral of Saint
Martin was taken from the archbishop and his Chapter; in truth the Government of the United Provinces
was unable to control the extremists. On August 25, 1580, Archbishop Schenk died, and two successors
appointed by Spain did not receive canonical confirmation, neither could they enter their diocese.
The See remained vacant until 1602, when the place of Archbishop was taken by the apostolic vicars of
the Dutch Mission (Hollandse Zending), who, however, were generally driven from the country by the
Estates-General and forced to administer their charge from abroad. These vicars were consecrated as
titular archbishops in order not to offend Dutch Government, but on the condition that they would
assume the real title of Archbishop of Utrecht when circumstances permitted.
During the last period of the apostolic vicariate, Jansenism and Gallicanism spread among the clergy and
vicar Petrus Codde was suspended by the Pope, who accused him of being a Jansenist. He continued as
Archbishop, remaining out of communion with the Papacy. After his death the majority of the diocesan
clergy continued to claim the right to elect the bishops for themselves.
Having obtained the permission of the Dutch government, in 1723 the chapter elected a new archbishop,
who was not confirmed in post, and excommunicated by Pope Benedict XIII. This was the beginning of
what would become the Old Catholic Church. All the Old Catholic Archbishops from 1723 until 1858
notified their elections to the Popes.
Old Catholic archbishops
Cornelius van Steenoven (1724-1725)

Cornelius Johannes Barchman Wuytiers (1725-1733)
Theodorus van der Croon (1734-1739)
Petrus Johannes Meindaerts (1739-1767)
Walter van Nieuwenhuisen (1768-1797)
Johannes Jacobus van Rhijn (1797-1808)
Willibrord van Os (1814-1825)
Johannes van Santen (1825-1858)
Henricus Loos (1858-1873)
Johannes Heijkamp (1875-1892)
Gerardus Gul (1892-1920)
Franciscus Kenninck (1920-1937)
Andreas Rinkel (1937-1970)
1. Son Eminence Antonio, Cardinal BARBERINI, né en 1607 était le neveu du

Pape URBAIN VIII.
Le 30 août 1627, le Pape le nomme Grand Prieur de l'Ordre des Chevaliers de Malte et Cardinal de l'Eglise
Romaine au titre de "Sainte Marie en Acquiro". En 1628, il devint Légat à Avignon.
En 1655, il fut consacré Evêque de Frascati à Rome. Le Prélat consécrateur était Monseigneur
SCANNAROLO, Evêque de Sidonie, assisté de l'Evêque BOTTINI, prélat du Pape, et de l'Evêque
LAURENZIO GRAVOTTI DE Vintimila. Le 22 décembre 1667, le Cardinal
BARBERINI devint Archevêque de Reims. En 1668, il consacra comme coadjuteur, avec droit de
Succession: Monseig-neur LE TELLIER. Il mourut le 3 août 1671 au château de NEMI à quelques miles de
ROME.
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2. Charles, Maurice LE TELLIER fut consacré par le Cardinal BARBERINI en
l'Eglise de la Sorbonne à PARIS, le 12 novembre 1668. Il devint plus tard Archevêque de Reims.
L'Archevêque LE TELLIER, par ordre du Pape CLEMENT X, à l'Eglise des Cordeliers à Pontoise, consacra le
21 septembre 1670:
3. Jacques, Benigne BOSSUET, comme Evêque de Condom, dans le département
du Gers. L'Evêque BOSSUET fut transféré par le Pape CLEMENT X à MEAUX en 1671 et reçut l'ordre du
Pape de consacrer comme successeur en 1693, à l'Eglise de la Chartreuse à PARIS:
4. Jacques GOYON de Matignon, comme Evêque de Condom; par ordre du Pape
CLEMENT XI, le dimanche de la Quinquagésime le 12 février 1719, il consacre à
Paris:
5. DOMINIQUE MARIE VARLET, comme Evêque in partibus d'Ascalon et
coadjuteur de Mgr. Pidou de St. Olon. Mgr. VARLET, consacre le 17 octobre 1739:
6. Pierre Jean MAINDAARTS, ARCHEVEQUE VIEUX-CATHOLIQUE D'UTRECHT, qui, le 11 juillet 1745
consacre:
7. Jean VAN STIPHOUT, qui consacre le 7 février 1768:
8. Walter Michel VAN NIEUWENHUIZEN, qui consacre le 21 juin 1778:
9. Adrien BROECKMAN, qui consacre le 5 juillet 1797:
10. Jean Jacques VAN RHIJN, qui consacre le 7 novembre 1805:
11. Gilbert Cornelius DE JONG, qui consacre le 24 avril 1814:
12. Willibrordus VAN OS, qui consacre le 12 avril 1819:
13. Jean BON, qui consacre le 13 novembre 1825:
14. Jean VAN SANTEN, qui consacre le 17 juillet 1853:
15. Hermanus HEYKAMP, qui consacre le 11 août 1873:
16. Gaspard Jean RINKEL qui, le 11 mai 1892, consacre:
17. Gérard GUL, Archevêque d'Utrecht qui, assisté de Mgr. VAN THIEL, P.
SPIT, J.DEMMEL, le 28 avril 1908 en la Cathédrale Sainte Gertrude à Utrecht, consacre:
18. Arnold-Harris MATHEW, Archevêque de l'Eglise Vieille Catholique
Romaine d'Angleterre, qui s'est soumis à l'Obédience Romaine le 31 décembre 1915. Monseigneur
Arnold-Harris MATHEW consacra le 29 juin 1913:
19. Francis E. de LANDAS BERGHE de RACHE, Prince en Autriche, comme
Archevêque de l'Eglise Vieille Catholique des Etats-Unis d'Amérique (+ 1920), qui, le 4 octobre 1916,
consacre:
20. Henry-Carmel CARFORA qui, le 10 février 1924, consacre:
21. Edwin-Wallace HUNTER qui, le 24 mars 1929, consacre:
22. Wallace de ORTEGA-MAXEY, et se joignit à l'obédience de Mgr.
Willmott-Newman, sous le titre de Mar David, Patriarche de Malaga, Catholicos et Primat d'Hérie de
l'Eglise Catholique Orthodoxe d'Occident.)(Wallace de ORTEGA-MAXEY aurait été consacré le 2 janvier
1927 par William-Montgomery BROWN, Evêque Anglican "non juring" d'Arkansas).
Monseigneur Wallace de ORTEGA-MAXEY consacre le 6 juin 1946:
Mgr Hugh George de Willmott-Newman consacre le 27 mai 1950
Mgr Harold Percival Nicholson consacre le14 avril 1952
Mgr Philip Charles Stuart Singer consacre le 14 novembre 1954
Mgr Charles E. Brearley consacre le 14 May 1968
Mgr Andre Barbeau consacre le 31 July 1973
Mgr Victor Solis II consacre le 6 novembre 1973 Transmit sa Succession a
Mgr Roger Caro (S.B. Pierre Phoebus) consacre le 6 novembre 1973
Mgr Denis Claing (Petrus de Lumine) consacre le 12 avril 1987
Mgr Jean-Marie Pomerleu (Johannes Lux Ministri) consacre le 18 Avril 1992
Mgr Ronald Cappello (Tau Mikael) consacre le 26 September 1995
Mgr Tau Johannes I (Rui Alexandre Pires Costa Galvao Gabirro)
57
SUCCESSION APOSTOLIQUE
DE L’EGLISE
CATHOLIQUE APOSTOLIQUE ORTHODOXE
Cette Succession Apostolique prend ses origins dans le Patriarcat D’Antioche et est la meme jusqua’
Mar Paul II, “ Gulotti Miraglia “ en 1900 A.D.
Notre Seigneur JESUS le CHRIST
Anno Domini A. D.
St. Pierre L’Apotre 38
2 Evodius 44
3 Ignacius 68
4 Earon 107
5 Cornelius 137
6 Eados 142
7 Theophilus 157
8 Maximin 171
9 Seraphim 179
10 Asclepiades 189
11 Philippe 201
12 Zebinus 219
13 Babylas 237
14 Fabius 250
15 Demetrius 251
16 Paul I 259
17 Dominus I 270
18 Timothee 281
19 Cirylus 291
58
20 Tyrantus 296
21 Vitalius 301
22 Philogonius 318
23 Eustachius 323
24 Paulin 338
25 Melece 352
26 Philabinus 383
27 Evagrius 386
28 Phosphorius 416
29 Alexandre 418
30 Jean I 428
31 Theodote 431
32 Dominus II 442
33 Maxime 450
34 Accace 454
35 Martyrius 457
36 Pierre II 464
37 Philade 500
38 Severius 509
39 Sergius 544
40 Dominus III 547
41 Anastase 560
42 Gregoire I 564
43 Paul II 567
44 Patra 571
45 Dominus IV 586
46 Julien I 591
47 Athanase I 595
48 Jean II 636
49 Theodore II 649
50 Serverus 668
51 Athanase II 684
52 Julien II 687
53 Elie I 709
54 Athanase III 724
55 Evanius I 740
56 Servas I 759
57 Joseph 790
58 Cyriaque 793
59 Denys I 818
60 Jean III 847
61 Ignace II 877
62 Theodose 887
63 Denys II 897
64 Jean IV 910
65 Basile I 922
66 Jean V 936
67 Evanius II 954
68 Denys III 958
69 Abraham I 962
70 Jean VI 965
71 Athanase IV 987
72 Jean VII 1004
73 Denys IV 1032
74 Theodore II 1042
75 Athanase V 1058
76 Jean VIII 1064
77 Basile II 1074
78 Abdon 1076
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79 Denys V 1077
80 Evanius III 1080
81 Denys VI 1088
82 Athanase VI 1091
83 Jean IX 1131
84 Athanase VII 1139
85 Michel I 1166
86 Athanase VIII 1200
87 Michel II 1207
88 Jean X 1208
89 Ignace III 1223
90 Denys VII 1253
91 Jean XI 1253
92 Ignace IV 1264
93 Philanus 1283
94 Ignace Barhid 1293
95 Ignace Ismael 1333
96 Ignace Basile III 1366
97 Ignace Abraham II 1382
98 Ignace Basile IV 1412
99 Ignce Bahanam I 1415
100 Ignce Kalejib 1455
101 Ignace Jean 1483
102 Ignace Noe 1492
103 Ignace Jesus I 1509
104 Ignace Jacques I 1510
105 Ignace David I 1519
106 Ignace Abdullah I 1520
107 Ignace An Athalak 1557
108 Ignace David II 1576
109 Ignace Philatus 1591
110 Ignace Abdullah II 1597
111 Ignace Caddhai 1598
112 Ignace Simeon 1640
113 Ignace Jesus II 1653
114 Ignace Amesiah I 1663
115 Ignace Cabeed 1686
116 Ignace Gervais II 1687
117 Ignace Isaac 1708
118 Ignace Siccarablak 1722
119 Ignace Gervais III 1746
120 Ignace Gervais IV 1768
121 Ignace Mathias 1781 A. D.
122 Ignace Bahanam II 1810 A. D.
123 Ignace Jonas 1817 A. D.
124 Ignace Gervais V 1818 A. D.
125 Ignace Elie II 1839 A. D.
126 Ignace Jacques II 1847 A. D.
127 Ignace Pierre III “Monsignor Bedros“ 1872 A. D.
128 Mar Paul I “ Athanasius “ 1877 A. D.
129 Mar Julius I “ Alvarez J. “ 1889 A. D.
130 Mar Timothee I “Joseph Rene Vilatte“ 1892 A. D.
131 Mar Paul II “Gulotti Miraglia“ 1900 A. D.
132 Whitebrock 29 December, 1908 A. D.
133 Stanaad 7 April, 1912 A. D.
134 Mar Timothee II “A. Stumpfl“ 27 Juillet, 1947 A. D.
135 Mar Justinius “Joseph-Marie Thiesen“ 17 Avril, 1949 A. D.
136 Andre Barbeau 12 Aout, 1976 A. D.
137 Georges Bellemare 12 Decembre, 1976 A. D.
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138 Johannes Lux Ministri “ Jean- Marie Pomerleu “ 1987 A. D.
139 Tau Mikael “ Monsignor Ronald Cappello “ 1992 A. D.

Consacre en la Chapelle Jean-Marie Pomerleu En Dunhan, Canada de 18 de Avril.
140 Tau Joannes 1995 A. D.
consacra...
Cappello “Tau Mikael” , agit comme co-consecrateur Bishop Tau Metatron.
SUCESION APOSTOLICA DE LA ECCLESIA EGIPCIA CRISTIANA COPTA ORTODOXA
Cette Succession Apostolique prend ses origins dans le Patriarcat Copta D’Egipt.
Monsignor Saint John, Archeveque de la Divine Mickersayon, le 27 mai 1947 consacra...
Monsignor Lukos Archeveque des Indes de l’Ouest qui consacra...
Monsignor Harold Percival Nicholson qui le 14 Avril 1952 sous le nom de Monsignor Philippus consacra...
Monsignor Philip Charles Stuart Singer qui le 14 novembre 1954 consacra...
Monsignor Charles E. Brearley qui le 14 Mai 1968 consacra...
Monsignor Andre Barbeau qui le 31 Juillet 1973 reconsacra “Sub Conditione”....
Monsignor Roger Caro “S.B. Pierre Phoebus” qui le 6 Novembre 1973 consacra...
Monsignor Denis Claing “Petrus de Lumine” qui le 12 Avril 1987 en L’Eglise The Advent a Montreal,
Canada consacra...
Monsignor Jean-Marie Pomerleau “Johannes Lux Ministri” qui le 18 Avril 1992

en la Chapelle Jean-Marie Pomerleau en Dunham, Canada consacra...
61
consacra...
Cappello “Tau Mikael” , agit comme co-consecrateur Bishop Tau Metatron.
SUCCESSION ANGLICANE
Le Cardinal Barberini consacra, le 12 November 1668, dans l’Eglise de la Sorbonne a Paris,
Mgr Le Tellier qui, le 21 Septembre 1670, consacra

Mgr Bossuet qui, en 1693, consacra
De Maignon, Jacques Goyen, Roman Catholic Bishop of Condom, consecrated on February 12, 1719:
Varlet, Dominique-Marie, as Roman Catholic Bishop of Ascalon (in partibus infidelium). On the death of
the then Bishop of Babylon, he was reappointed to that position. While in the Netherlands he consecrated
on October 17, 1739:
Meindaarts, Petrus Johannes, as Archbishop of Utrecht for the Old Catholic Church of the Netherlands,
who consecrated on July 11, 1745:
Van Stipout, Johannes, as Bishop of Haarlem, who consecrated on February 17, 1768:
Van Nieuwenhuitzen, Gualterus M., as Archbishop of Utrecht, who consecrated on June 21, 1778:
Broekman, Johannes, as Bishop of Haarlem, who consecrated on July 5, 1779:
Van Rhijn, Johannes Jacobus, as Archbishop of Utrecht, who consecrated on November 7, 1805:
De Jong, Gijsbertus Cornelius, as Bishop of Deventer, who consecrated on April 24, 1814:
62
Van Os, Willibrordus, as Archbishop of Utrecht, who consecrated on April 22, 1819:
Bon, Johannes, as Bishop of Haarlem, who consecrated on June 14, 1825:
Van Santen, Johannes, as Archbishop of Utrecht, who consecrated on July 17, 1853:
Heijkamp, Hermanus, as Bishop of Deventer, who consecrated on August 11, 1873:
Rinkel, Casparus Johannes, as Bishop of Haarlem, who consecrated on May 11, 1892:
Gul, Gerardus, as Archbishop of Utrecht, who consecrated on April 28, 1908:
Mathew, Arnold Harris, as Bishop of the Old Catholic Church of Great Britain and Ireland. He was elected
Archbishop in 1911 after the church became independent of the Old Catholic Church of the Netherlands.
He consecrated on June 29, 1913:
De Landas Berges et de Rache, Prince Rudolphe Francois Edourd, as Missionary Bishop for Scotland. Due
to the outbreak of World War I, as an alien, he moved to the United States of America. There he re-
consecrated sub-conditione on October 4, 1916:
Mgr Henry William Francis Brothers qui est en meme temps Eveque regionnaire pour les Estas Unis de
L’Eglise Mariavite et Eveque de l’Eglise Vieille Catholic en Amerique du Nord; en 1925, consacra
Mgr William Montgomery Brown que le 2 January 1927, consacra
Mgr Wallace David Ortega Maxey qui consacra (Anglican Church)

Mgr Hugh George de Willmott-Newman 6 April 1946
SUCCESSION APOSTOLIQUE
DE L’EGLISE
D’ARMENIENNE UNIATE
La Saint Eglise Apostolique D’Armenie fut fondee par les duex Apotres Barthelemy et Jude.
S. B. Pierre I “Abramo “
Patriarche de Silicie des Armenies Uniates, s’unit a Rome en 1742 A. D.
Lui succederent;
S. B. Giacomo Pietro II 1750 A. D.

S. B. Michele Pietro III 1754 A. D.
S.B. Basilio Pietro IV 1781 A. D.
S. B. Gregorio Pietro V 1788 A. D.
S. B. Gregorio Pietro VI 1815 A. D.
S. B. Giacomo Pietro VII 1842 A. D.
S. B. Michele Pietro VIII 1844 A. D.
S. B. Antonio Pietro IX 1867 A. D.
S. B. Chorchorunian 1874 A. D.
63
S. B. Leone Chechemian 23 Avril, 1878 A. D.
S. B. Andrea Carlo MacLagen 2 Novembre, 1897 A. D.
S. B. Herbert James Heard 4 Juin, 1922 A. D.
S. B. Willian Crow 13 Juin, 1943 A. D.
S. B. Georges de Willmott-Newman 10 Avril, 1944 A. D.
S. B. Harold Percival Nicholson 27 Mai, 1950 A. D.
S. B. Philip Charles Stuart Singer 14 Avril , 1952 A. D.
S. B. Charles E. Brearley 14 Novembre, 1954 A. D.
S. B. Andre Barbeau 14 Mai, 1968 A. D.
S. B. Victor Solis II 31 juillet, 1973 A. D.
S. B. Pierre Phoebus “ Roger Caro “ 6 Novembre, 1973 A. D.
S. B. Petrus De Lumine “Denis Claing “ 6 Novembre, 1973 A. D.
S. B. Johannes Lux Ministri “Jean-Marie Pomerleau” 12 Avril, 1987 A. D.
S. B. Tau Mikael “Ronald Cappello “ 18 Avril, 1992 A. D.
S. B. Tau Joannes “Rui Alexandre Gabirro” 26 Septembre, 1995 A. D.
consacra...
Monsignor Tau Joannes I (Rui Alexandre Pires Costa Galvao Gabirro), Il fut Ordonne Pretre par Monsignor
Charles Maurice Nurse “Tau Philippe” Bishop of Smyrna Principal of Saint-Michael In Ecclesia Gnostica
Catholica Apostolica, Bridge Town, Barbados, B.W.I. .
Monsignor Tau Joannes I, Il recevait la consecration Episcopale des mais de Monsignor Ronald Cappello
“Tau Mikael”, agit comme co-consecrateur Bishop Tau Metatron.
SUCESSION CATHOLIQUE VATICANE ROMAINE
Msgr. Eduardo Sánchez Camacho, who in 1899 (at a chapel in the palace of the Duke of Aosta in Italy)
consecrated Edward Donkin a Bishop, from whom descend many of independent bishops.
This is the fascinating story of a Roman Catholic diocesan bishop in Mexico, who in the last half of the
Nineteenth Century had a falling out with his fellow Mexican bishops after he voiced support for the
Mexican Revolution and publicly opposed promotion of the cult of Our Lady of Guadelupe.
To resolve the dispute among Msgr. Sánchez and the other Mexican bishops, the Vatican sent on a
special mission to Mexico an Apostolic Visitor, one of its diplomats, Archbishop Nicolás Averardi. But with
his arrival the situation only went from bad to worse.
Msgr. Sánchez ultmately resigned from his see in October 1896 and retired to his villa, Quinta del Olvido,
near Victoria in Tamaulipas, Mexico, where he later abandonned the Roman Catholic Church and became
involved in efforts to found a Mexican National Catholic Church.
The amazing story of the life of Bp Sánchez has been recounted by José Miguel Romero de Solís in
"Apostasia episcopal en Tamaulipas" Historia Mexicana, 37 (1987), pp. 239-281.
In 1899, while on a trip to Italy, Msgr. Sánchez consecrated as a bishop for this project the Rev. Edward
Donkin, an American Protestant minister. In the next decade, Donkin consecrated as bishops two British
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Protestant ministers, Rev. Ulric Herford and Rev. Herbert Heard.
06/29/1880 Eduardo Sánchez Camacho (b. in 1838; d. in 1920).

Ordained a Roman Catholic priest on 04/05/1862 at San Francisco, California
Consecrated a bishop on 06/29/1880 at Guadalajara, Mexico by Msgr. Pedro Loza y Pardavé, Archbishop
of Guadalajara, Mexico. Msgr. Sánchez Camacho was Bishop of Tamaulipas, Mexico, 1880-1896. He
resigned in 1896 and later attempted to form a Mexican National Catholic Church Consacra en 1899,
V1,33 Naples en Italie, dans la Chapelle d’Amedee de Savoi Mgr Comte Edward Rufane Benedict Donkin
(b. in 1871; d. in 1906), Eveque de Sainte-Croix, en Sicile, que en 8 October 1904 (5) a Londres,
consacra.
Ulric Vernon Herford (b. in 1866; d. in 1938), consacra 28 February 1925 (8)
William Stanley MacBean Knight, consacra 18 October 1931
Hedley Coward Bartlett (b. in 1863; d. in 1956), qui le 20 May 1945 imposa les mains sur:
Hugh George Mar Georgius I de Willmott Newman, qui le 27 May 1950, consacra
Harold Percival Mar Joannes Nicholson (d. in 1968), qui le 14 April 1952, imposa les mains sur:
Philip Charles Stuart Singer Mar Philippus (b. in 1910; d. in 1971), qui devint Primat de l’Eglise Nouvelle
Catholic Libre et qui le 14 November 1954 consacra :
Charles E. Brearley comme Eveque du Yorkshire, Il preside la Saint Eglise Vieille Catholique, le 14 May
1966 (8) il imposa les mains sur :
André Leon Zotique Barbeau (b. in 1912; d. in 1994), Ordained a Roman Catholic priest on 11/21/1940.
He left the Roman Catholic Church in 1957 and established the Catholic Charismatic Church of Canada.
Consecrated a bishop on 05/14/1966 (8) at Mirabel, Québec, by Charles Brearley, a bishop of the Old
Holy Catholic Church. Qui le 31 July 1973 consacra:
Mgr Victor Solis II qui le 6 November 1973, reconsacra “subconditione”
Mgr Roger Caro (S.B. Pierre Phoebus) qui le 6 November 1973 consacra
Mgr Denis Claing (Petrus de Lumine) qui , le 12 April 1987 consacra
Mgr Jean Marie Pomerleau (Johannes Lux Ministri) qui le 18 April 1992 consacra
Mgr Ronald Cappello (Tau Mikael) qui le 26 September a New York consacra
Mgr Tau Joannes I, (Rui Alexandre Pires Costa Galvao Gabirro)
Bishop Joseph Rene Vilatte
Christian (Old) Catholic priest in the United States, first Bishop Ordinary of the CCRCC, President and
Organizer of the American Catholic (Community) Church Council.
1854: Born on January 24, the son of Joseph René Vilatte, a Parisian business man, and Marie
Antoinette Chaurin. His mother passed away (in 1857) when he was very young. He was brought up in
the Department of Maine, by his paternal grand parents who belonged to the Petite Église, a Catholic
minded type of French Community Church movement dating back to the Napoleonic era.
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1867: Brought back to Paris by his father. Trained by the Christian Brothers for the teaching profession.
Graduated in 1870.
1870-1871: Military service at the time of the Franco-Prussian war. Served under the celebrated
Bergeret. Saw the horrors of the Commune.
1881: Hired by the Hull School Board in Western Quebec, Canada. Taught at St. Anthony's School for
boys under Father Louis Reboul, O.M.I. He was a celebrated missionary to the lumberjacks and presided
at the local school board. Vilatte assisted Father Reboul at Notre-Dame Parish Church as a catechist. He
also learned Latin at the time. He entered the Order of Christian Brothers to be able to continue working
with Father Reboul.
1876-1877: Time spent in Namur Belgium at the Christian Brothers Noviciate. While in Belgium, he
found out the his protector, Father Reboul, had died on March 1, 1877. He returned to Canada and
entered college there.
1878-1880: Studied philosophy at the College of The Fathers of The Holy Cross in Ville Saint Laurent, a
suburb of Montreal. Father Vanier, one of his teachers wrote "he was a charming man, generous, pious,
respectful and had a lot of friends."
At that time in his life, he met Father Charles Chiniquy (1809-1899), the Quebec reformer who had
founded the French-Canadian Community Movement in the United States (registered in Kankakee District
Court, Illinois 1859), under the name Christian Catholic Church. Vilatte joined Chiniquy in Montreal and
worked in his Franco-Canadian interdenominational mission movement, under the auspices of the
Presbyterian Church. He was sent to St. Hyacinthe, Quebec as a teacher and catechist at StJohn Church
with Rev. Moïse Boudreau, a disciple of Father Chiniquy.
At the suggestion of Father Chiniquy, he (Vilatte) entered the ministerial training program offered at
McGuill University by the Presbyterian Church and graduated in 1884.
1884-1885: Sent to Green Bay, Wisconsin, he worked as a lay missionary to the Belgian and French-
Canadian colonies of Brown County. Father Chiniquy went to support his ministry and preached in Green
Bay, Fort Howard and Marineette, October 1994. His talent as a preacher brought many people to the
church, not only from the Green Bay, Brown County area, but from the northern French-speaking
colonies of Door County; where an independent Catholic movement had been initiated at Desert,
Wisconsin, among the Belgians. Mr. Edouard de Bekker, the president of the of the movement came to
see Vilatte in Green Bay and asked him to become their pastor.
He presented the situation to Father Chiniquy and it was felt favourable to get in touch with French
reformer Hyacinthe Loyson. He had been a Christian Catholic (Old Catholic) rector in Geneva and was
close to Bishop Edward Herzog, the Swiss Bishop. He recommended Vilatte to him. Following a tutorial
training program under Bern University Professor E. Michaud, Vilatte passed an comprehensive
examination in Christian Catholic theology and was ordained to the priesthood on June 7th. The
ceremony took place in the Cathedral of Saints Peter and Paul in Bern.
Vilatte returned to Wisconsin with the support of the Robillards, a French-Canadian family, and settled in
Little Sturgeon, n, Door County, where he celebrated his first mass on June 27. The Robillards lent him a
log cabin which served as chapel and rectory. He called his mission 'Good Shepherd'. Here is a
description made by Rev. S.J. French:
"Landing there, walked south along the lonely shore of Green Bay for about three miles where you will
find a small house facing the bay, a log cabin clapboarded over the logs, with a crodd arising from the
centre of the ridge-pole. This at once is the rectory and chapel. Its overlook is most lovely. It is entered
by door in the middle of the front side. Entering the door we are in the middle of holy poverty. The seats
in the chapel are rough planks resting on temporary structures, the altar construction likewise, which is
concealed by plain white muslin frontal. The top is covered with fair linen cloth, the altar ornaments are
made of wood by the priest himself, and their roughness concealed by a coat of paint or folds of white
paper. A platform a few inches high does duty for foot pace and on the floor surrounding the altar and
foot pace is tacked a strip of crash towelling. This is the chancel. The sanctuary lamp is a taper in a
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tumbler of oil resting on a bracket nailed to the window frame. An equally rough lectern completes the
furniture. For vestments, a cheap set of white Roman pattern with a chalice and paten."
The office and bedroom of the priest are opposite. Here there is no attempt at a credible appearance,
except that as a chapel, all is scrupulously neat. In the office, a small cookstove and pine table covered
with enamel cloth. Over the table is a rough shelf containing a few books, small crucifix and photographs
of Bishop Edward Herzog, Père Hyacinthe Loyson and Dr. Eugene Michaud. A similar shelf in the bedroom
contains a few more books. On the floor is no sight of carpet, on the bare logs of the house no coverings
but whitewash" (The Living Church 10-24-1885).
At this time Marcel Pelletier joined Vilatte as a lay missionary.
(Reading the above, we see how simple Vilatte lived in his mission territory. There were few creature
comforts and like many other pioneer priests, he made a sacrifice to live among and minister to the
people of God in North-eastern Wisconsin. I believe that this is what Bishop Brown saw, when he visited
the station. Vilatte was a humble man and many people saw this.)
1886: Out of the mission station grew a parish of 140 people, in only a few months, including the Desert/
Brussels congregation. The need for a larger permanent church was felt. Between January 23 and March
22, Vilatte gathered the sum of $4,500 preaching in Chicago, New York, Boston and Baltimore. He was
given a piece of land in Gardner, a few miles from Little Sturgeon. At this location, the Church of the
Precious Blood of Jesus was started. The Episcopal Bishop of Fond du Lac, Bishop J.H. Brown, presided at
the ground breaking ceremony. Brown was supportive of Vilatte's ministry and supported the ministry
until his death in May 1888. He wrote to a colleague in New Jersey that he regarded Vilatte and the
French Canadians as "Uniats". Part of the money gathered by Vilatte was used for the printing of
catechisms and prayer books. They were published in New York in the French language, based on Swiss
materials.
1887: Jean-Baptiste Gauthier, a friend and colleague of Vilatte from the French-Canadian Chiniquist
mission movement, joined him and Marcel Pelletier in Gardner during the summer. He had ministerial
training from McGill University (Presbyterian University) and had been working as a teacher and catechist
in Illinois since 1885. He was a former Vhristian Brother and was teaching in Ottawa when Villate was in
Hull, with Father Reboul, on the Quebec side of the river. On July 7, together with Marcel Pelletier, they
formed the religious order called the Society of the Precious Blood and made it known in a pamphlet that
was published in Gardner, under the title The Society of the Precious Blood: A Presentation. This
publication brought two new members: Henri Neville and Erasmus Proth, both admitted in the month of
October.
1888: The Belgian Independent Catholic congregation in the Desert/Kewaunee area turned into a parish
and a permanent church and rectory were built in Dyckesville, later called Duvall. The parish church was
put under the patronage of Saint Mary, Mother of the Lord. Vilatte moved there with Brother Proth.
Father Ernest de Beaumont, a priest of the Anglican Church also joined the order and became pastor of
Precious Blood, Gardner, and was assisted by Brother Gauthier, at that time, Brother Marcel Pelletier and
Brother Sylvio Fournier also assisted. A seminary was established in Sturgeon Bay, in the month of
September.
1889: Brother Gauthier was ordained a priest in Bern and appointed pastor of Precious Blood Parish
in Gardner, at the end of October. There were about 1,000 people in the Movement at that time: 235 in
Duvall; 240 in Gardner; 40 in Menominee (Michigan), plus a dispersion made at the following places and
numbers of families: Green Bay (5); La Grande Baie (22); Marinette (5); Robinsonville (4); Stevenson
(5); and Valin (25). At the suggestion of Mr. Édouard de Bekker, an assembly of clergy and delegates
was held in Saint Mary's Church, Duvall, on November 16, for the purpose of putting in place the Church
structure called for by the faith and order commonly shared by the French speaking independent
Catholics. The assembly used a working document called "A Sketch of the Belief" that had been prepared
by the Society of Precious Blood religious and had been published in Duvall on July 7 under the signature
of Vilatte, superior. It formed the basis of the "Duvall Faith & Order Declaration" which is still observed
today by some of the Old Catholic based Canadian Churches. It was at this meeting that Vilatte was
elected to the office of Bishop.
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1890-1892: Support for Vilatte's consecration came from the Independent Catholic Church of Sri Lanka,
Goa and India, through Father Bernard Harding, a priest in Roman orders who had been a missionary
there (then called Ceylon) before joining the Society of Precious Blood in 1890. Upon his
recommendation, synodal council members were in touch with the bishops of that church and in
particular, Bishop Antonio F.X. Alverez. The Bishop gave a positive answer to their request and stated
that he had to consult with the Syrian Orthodox Patriarch, Ignatius Peter IV, to whom he owed his
obedience, and with his colleagues, the Syrian Malabar bishops of India. The patriarch gave his
permission for the consecration in a bull that was issued in Mardine, on December 29, 1891, and the
ceremony tool place in the Cathedral of Our of Good Death, in Colombo, on May 29, 1892. Indian Malabar
bishops, Mar Paul Athanasius (Kottayam) and Mar Gregorius (Niranan, India). acted as co-consecrators.
U.S. Council, William Morey acted as official witness. Returning to Wisconsin, Vilatte established his see
at Duvall and used saint Mary's as his pro-cathedral.
Vilatte ordained Edward Knowles on August 15, for an English speaking mission in West Sutton,
Massachusetts, Published the book, Ecclesiastical Relations with Foreign Churches, written in
collaboration with synodal officers G. Barrette, E. De Bekker and A. Marchand. The document deals
mostly with the difficult rapports with Anglican Bishop Grafton of Fond du Lac and the Old Catholics in
Europe, following Vilatte's episcopal election in 1889.
1893: Vilatte wrote and published an Encyclical to Bishops of the Apostolic Succession, mostly to
respond to false accusations made by Bishop Grafton re: his episcopate. Opened new parishes St Joseph
in Walhaim, Kewaunee County, Wisconsin. Admitted a new Society of Precious Blood member, Louis A.
Fournier.
1894: Contacts initiated with synodal members of the Polish Catholic Church, centred in Cleveland, Ohio.
The leader was, Father Franciszeck Kalasweski, rector of Immaculate Heart of Mary Church, Cleveland,
this church and its members joined with the Wisconsin Synod and came under the jurisdiction of Vilatte.
Also, the first women were admitted to the Society of Precious Blood, Sister Mary, of Chicago. Others
admitted were Brother Albert Messenge of Gardner and Father Florent de Menlenane, appointed to St.
Mary's Pro-Cathedral, Duvall.
1895: The Cathedral Church of St. Louis of France was erected and blessed in Green Bay, Wisconsin. The
Episcopal see was transferred there from Duvall. Father J. Lebourt, a former Roman Catholic priest, is
admitted to the diocese and appointed pastor at Gardner.
POUR MEMOIRE
MGR. MAURICE AUBERGER (THEOPHOREONAI) reçut les Ordres Mineurs et Majeurs jusqu'à prêtre inclus
par ARMAND TOUSSAINT (RAYMOND PANAGION) le 10 juin 1972; consacré par ROGER CARO (PIERRE
PHOEBUS, plus tard STEPHANOS), le 22 octobre 1972 (Lignée Syro-Jacobite d'Antioche). Il fut consacré
"sub conditione"(Lignées Apostoliques de Mgr. CHARLES BREARLEY - IGNATIUS CAROLUS) pour la
première fois, le 10 novembre 1973 des mains de ROGER CARO. Pour la seconde fois, il fut consacré "sub
conditione", le 8 août 1975, pour obtenir la succession Vaticane du Brésil (Mgr. MICHEL STAFFIERO),
toujours des mains de Mgr. ROGER CARO. Il fut consacré une troisième fois, le 26 juin 1978, par ROGER
CARO, assisté par les consécrateurs adjoints:G. BELLEMARE; GIULIO RONDINI; et, comme co-
consécrateurs et témoins: ROGER LOUBET, JEAN-PAUL CHARLET, PATRICK LEBAR. Les consécrations
épiscopales de MGR. MAURICE AUBERGER ont toujours succédées celles de MGR. ROGER CARO. Décédé.
MGR. DANIEL CARO (TELETOURGOS). Il reçut les Ordres Mineurs, le Diaconat et la Prêtrise le 10 février
1973, par Mgr. Jean-Paul CHARLET (JETHRO), et consacré évêque (Lignée Syro-Jacobite d'Antioche), le
11 février 1973 par Mgr. Maurice AUBERGER (THEOPHOREONAI); et, reçut la première consécration
sub conditione (Lignées Apostoliques de Mgr. CHARLES BREARLEY - IGNATIUS CAROLUS), le 1er
décembre 1973 par Mgr. Roger CARO. Egalement par les mains de son père, il reçut une seconde
consécration sub conditione, le 25 août 1975, pour arriver à la Succession Apostolique Romaine du Brésil
de Mgr. Michel STAFFIERO. Mgr. Daniel CARO a démissionné en 1980/81.
MGR. ROGER CARO (PIERRE PHOEBUS, plus tard STEPHANOS).Un groupe d'amis, même plus des frères,
s'étaient réunis pour étudier ensemble des disciplines spirituelles diverses, se basant sur l'étude des
textes anciens et médiévaux. Ils étaient à l'époque trente-trois chercheurs qui étudiaient les branches de
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leur choix, cependant ayant tous un point commun, la pratique du Catholicisme. Le président de ce
groupement Roger CARO, organisa deux fois par an une assemblée générale à Saint-Cyr-sur-Mer, dont
chaque rencontre débutait par la célébration du Sacrifice de la Sainte Messe, faisant appel à un prêtre
Catholique Romain, de Salon-de-Provence.
Cependant, un beau jour, ce précieux appui fit défaut, et l'assemblée n'eut plus de Messe.Comme Mgr.
Roger CARO avait toujours fait paraître de nombreux articles touchant la théologie tant Romaine
qu'Orthodoxe, ayant été instruit durant des années par Monseigneur Dahane et le Professeur
Mohlberg de Rome au Vatican, il eut la surprise de recevoir une lettre de Belgique émanant de
Monseigneur Armand TOUSSAINT, descendant par sa consécration en ligne directe de la Succession
Apostolique de Saint-Pierre
à Antioche, qui consacra Saint-Evode, premier évêque pour cette région. Il proposa de venir conférer à
Saint-Cyr-sur-Mer, les Ordres Mineurs et Majeurs à Roger CARO, le 10 juin 1972.Ayant obtenu
l'autonomie pour la France de la part de son consécrateur, Monseigneur Roger CARO fonda l'Eglise de la
Nouvelle Alliance, du Rite Traditionnel Catholique Romain, le 12 octobre 1972. Quelques années après,
l'E.N.A. prit le nom de l'Eglise Universelle de la Nouvelle Alliance, accentuant ainsi son oecuménicité en
introduisant dans l'Eglise également le Rite Orthodoxe Grec. Il est bon de se rappeler que la dite Eglise
fut admise au "Collège Episcopal des Archevêques et Evêques du Siège de l'Eglise Catholique Gallicane
(feu Patriarche Truchemotte de l'Eglise Catholique Gallicane), le 15 août 1973.
A partir du mois de mai 1980, le dixième jour, il est également Recteur pour la France, de l'Eglise Vieille
Catholique Romaine d'Allemagne. En qualité de Patriarche-Archevêque de l'Eglise Universelle de la
Nouvelle Alliance, Sa Béatitude Roger CARO reçut maintes consécrations "sub conditione", qui le fait
écrire:
"L'E.U.N.A. étant oecuménique, Mgr. CARO n'hésita pas à échanger des consécrations sub conditione
avec de nombreux Prélats Amis, ce qui permit la réalisation de 32 intercommunions à ce jour avec des
Eglises Soeurs ayant la même foi ... car pour nous, une reconsécration sub conditione n'a jamais été
donnée ou reçue avec l'arrière pensée que les précédentes étaient suspectes, mais pour "RESSERRER
LES LIENS ENTRE EGLISES", en d'autres termes recevoir ou donner de nouvelles Successions
Apostoliques c'était en quelque sorte entrer ou faire entrer un Ami dans sa propre famille. Il fallait que
ce point fut précisé une fois pour toutes."
MGR. ROGER CARO, Commandeur de l'Ordre Patriarcal des Chevaliers de la Sainte Croix de Jérusalem
(S.B. MAXIMOS V HAKIM); Doctor of Divinity (Docteur en Théologie), titre honorifique Anglo/Saxon; et,
Doctor en Philosophie, mourut le 16 janvier 1992. L'E.U.N.A. fut dissout le 25 mars 1992, suivant la
publication au "Journal Officiel de la République Française, à la page 974. L'oeuvre de MGR. ROGER CARO
continue par ses Evêques et Prêtres de l'Eglise Catholique et Apostolique, gardant intact le dépôt
apostolique de la Foi. Quant à la transmission régulière et VALIDE de l'EPISCOPAT de MGR. ROGER
CARO, IL FAUT CONCLURE A LA VALIDITE D'UN TEL EPISCOPAT. Quant à la juridiction, il importe de ne
pas oublier ceci: en droit, il est universellement acquis, que tout véritable Evêque est Evêque pour TOUTE
L'EGLISE UNIVERSELLE CATHOLIQUE. Son pouvoir d'ORDRE PONTIFICAL EST DE DROIT DIVIN.
Son pouvoir de juridiction, de DROIT HUMAIN, consiste dans la restriction conventionnelle, pour des
raisons d'opportunité, de ce pouvoir d'ordre à telle partie circonscrite de l'Eglise Universelle. MGR.
ROGER CARO et Ses Evêques jouissent donc d'un authentique POUVOIR D'ORDRE et il appartient
directement à l'Eglise Catholique; historiquement, sa position se rapproche de celle qu'on peut attribuer à
d'autres Evêques (dits constitutionnels en 1791) à qui Rome a demandé en 1801, à la fois de
démissionner et, avant de démissionner, de CONSACRER les Evêques de la nouvelle hiérarchie
Catholique après le Concordat.
VIEILLE: Parce qu'elle rejette le modernisme et toute innovation ou abandon liturgique contraires à la
pratique traditionnelle de l'Eglise. Ce nom est significatif de la fidélité à ce Catholicisme universellement
accepté de par le monde depuis des siècles. Selon Saint Paul: «Restez fidèles à la Tradition». Qu'on jette
maintenant un regard sur ce qu'est devenue la loi de la prière depuis la Réforme liturgique et l'on aura
tôt fait de comprendre que la foi en sera bouleversée, aussi bien en ce qui concerne le sacrifice qu'en ce
qui a rapport au sacerdoce. L'esprit qui a présidé à cette réforme est un esprit moderniste, c'est-à-dire
un esprit rationaliste qui de soi exclut le mystère, n'accepte que ce qu'il peut comprendre: d'où
l'exclusion de la langue sacrée, la proclamation à haute voix, à la rigueur le visage du prêtre tourné vers
69
les fidèles, etc. L'esprit rationaliste, repoussant le sacré, veut tout séculariser; c'est la grande
découverte de l'homme moderne. Le prêtre perdra son caractère sacré et se sécularisera; le sacrifice
divin deviendra un culte de partage, de communion humaine signifié par le pain partagé, d'où l'exclusion
de tout geste sacré. En fonction de ce rationalisme et de ce naturalisme, les chapelles deviendront des
salles polyvalentes où éventuellement tous les cultes pourront faire leurs cérémonies. De ces salles sont
exclus chemins de croix, statues, agenouilloirs, bancs de communion, etc... L'esprit rationaliste est
pluraliste, puisqu'il n'accepte pas de vérité objective et pas de dogme; on introduira le pluralisme dans
les formules liturgiques, la créativité dans certains cas: enterrements, mariages par exemple, et on
favorisera l'oecuménisme où l'erreur et la vérité s'uniront dans la prière commune. L'esprit rationaliste
est égalitaire et collectiviste; cet esprit marque toute la nouvelle Liturgie et les nouveaux rites: le rite du
baptême est l'initiation à la collectivité, le sacrement de pénitence et celui de l'extrême-onction
deviendront collectifs. Dans l'Eucharistie le prêtre ne sera qu'un fidèle président et la collectivité prendra
une part active à la cérémonie. La triste constatation aujourd'hui: C'est l'exclusion du sacerdoce
hiérarchique.
CATHOLIQUE: Parce qu'elle ne se confine pas à un lieu ou pour un temps quelconque mais s'adresse à
Tous les Hommes de tous les temps. Elle professe la MEME FOI enseignée par NOTRE SEIGNEUR JESUS-
CHRIST aux Apôtres.
Nous faisons nôtre ce principe de Saint Vincent de Lerins: «Tenons à ce qui a été cru par tous, toujours
et partout, car ceci est vraiment et proprement Catholique».
ROMAINE: parce que la lignée de sa Succession Apostolique remonte à Saint-Pierre, non seulement à
Antioche, mais aussi à Rome, et aussi parce qu'elle se sert fidèlement du Rite Romain, portant les
vêtements liturgiques, utilisant le Missel et le Rituel sans addition et l'observant avec grand soin dans son
fond, sa forme et son intention pour l'administration des sept sacrements.
APOSTOLIQUE: Nous le sommes aussi, remontant aux Apôtres et à leurs Successeurs par des lignées
ininterrompues d'Evêques universellement connus et consacrés validement dans ces successions
apostoliques.
Les VIEUX-CATHOLIQUES ROMAINS professent tous les articles de la SAINTE FOI CATHOLIQUE. Ils
n'enseignent d'autres opinions que celles qui ont été décrétées, déterminées, publiées par les CONCILES
OECUMENIQUES de L'EGLISE, UNE, SAINTE, CATHOLIQUE et APOSTOLIQUE.
NOUS, conservons fidèlement la Liturgie, la Doctrine, les Rites de l'Eglise Catholique de toujours. Le Latin
et le chant Grégorien sont maintenus dans l'Office Liturgique.
MGR HUGUES-GEORGES de WILLMOTT-NEWMAN
La reconnaissance spécifique des ordres de Mgr. de WILLMOTT-NEWMAN étant un fait abondamment

prouvé, ceux qui détiennent leurs ordres du Patriarcat de Glastonbury , n'ont qu'à prouver leur
appartenance à cette succession apostolique oecuménique, s'ils veulent donner les preuves de la validité
de leurs ordres. En effet, les exigences concernant le Ministre idoine, l'Intention voulue, la Matière
adéquate, la Forme propre, ont toujours été très soigneusement remplies
dans la transmission de la Succession Apostolique Oecuménique du Patriarcat
de Glastonbury.
Un Evêque consacré régulièrement et validement dans la succession oecuménique par ou en succession

de Mgr. de Willmott-Newman possède un Episcopat indiscutablement valide. Il est véritablement un
ministre idoine du Sacrement de l'Ordre.
A chaque consécration Episcopale, les consécrateurs émettent une déclaration d'intention. Dans les
interrogatoires adressés à l'élu le candidat doit également manifester dans ses réponses une intention
valide.
De plus, le consécrateur et l'élu sont liés par la confession de Foi de l'Eglise Catholique Romaine de
toujours, à laquelle ils se sont soumis par serment, pour l'acceptation des définitions doctrinales du
70
Concile de Trente (1545), communes à celles de Jérusalem (1672), ainsi ils sont obligés d'accepter la
même doctrine concernant le sacrement de l'ordre que les Evêques de la grande Eglise de Rome.
L'imposition des mains et aussi la porrection des instruments et l'intrônisation sont obligatoires. Dans le
Patriarcat de Glastonbury, Monseigneur Roger CARO, ainsi que Monseigneur Philippe Laurent DE
COSTER, ont toujours utilisé le Pontifical Romain ainsi que le rituel romain qui a toujours été fidèlement
observé pour conférer les sacrements, les ordinations, les consécrations épiscopales suivant du Pape Pie
XII contenues dans la Constitution Apostolique du 30 novembre 1947 «De sacris Ordinibus».
C'est sur ces bases que la Succession Apostolique Oecuménique est préservée et maintenue dans
l'EGLISE CATHOLIQUE APOSTOLIQUE et VIEILLE CATHOLIQUE ROMAINE. Il faut également ajouter que la
consécration d'un Evêque dans cette Eglise est toujours précédée de l'élection par le Synode Directeur,
de l'émission d'un Protocole d'Election et de la délivrance d'un mandat apostolique par le Patriarche, de
sorte qu'aucune question de consécration par convention privée, en dehors du contexte de l'Eglise, ne
puisse avoir de chance de surgir.
Dans les archives du Patriarcat de Glastonbury (n° 12 de 1953) est gardée la photocopie d'une lettre
datée du 29 avril 1953, écrite par Dom Paul DAVIN, O.S.B. du Prieuré bénédictin olivétain du Christ-Roi,
Bramley Road, Southgate, Londres N. 14, en Angleterre, et dans laquelle il dit: «Les Ordres des Evêques
et Prêtres de l'Eglise Catholique Apostolique de Mgr. de WILLMOTT-NEWMAN «SONT VALIDES ... Leurs
Ordres et Consécrations sont parfaitement VALIDES ...
Leurs professions de Foi, leur discipline, leurs usages, leur liturgie, leurs Sacrements sont VALIDES,
complets,Catholiques et Orthodoxes. Leur Credo est en tous points sembable à celui de l'Eglise
Catholique».
Les différentes et nombreuses attestations de la VALIDITE des Ordres et des

lignées de Successions Apostoliques des Evêques sus-mentionnés, sont la conclusion logique et
inéluctable de la Tradition Apostolique, de l'Enseignement de l'Eglise et des Pontifes romains. Ainsi:
1. Ils detiennent un EPISCOPAT VALIDE.

2. Ils ont gardé INALTERE LE DEPOT APOSTOLIQUE DE LA FOI.
3. Ils sont considérés comme appartenant DIRECTEMENT à L'EGLISE CATHOLIQUE.
4. Ils jouissent d'un AUTHENTIQUE POUVOIR D'ORDRE.
5. Le fait de ne pas avoir juridiction, dans l'Eglise romaine, est considéré comme SANS IMPORTANCE,
puisque de nombreux Evêques romains en sont tout aussi dépourvus !
6. Ils sont placés SUR LE MEME PLAN que les Evêques constitutionnels de France (ceux-ci étaient les
Evêques consacrés pendant la Révolution française par Mgr. Charles-Maurice de Talleyrand-Périgord,
ancien Evêque romain d'Autun, qui renonça à l'Episcopat pour se consacrer à la politique).
7. La Succession Apostolique Oecuménique établie en leur personne et transmise aux Evêques consacrés
par eux est incontestablement valide.
8. La Fraternité Catholique Apostolique et Vieille Catholique Romaine a des Ordres sacrés et des
Sacrements valides.
CONDITION DE LA TRANSMISSION VALIDE DE L' EPISCOPAT
Elle fut formulée par le grand Docteur de l'Eglise, Saint-Augustin, Evêque d'Hippone, en rapport avec la
reconciliation avec l'Eglise, au Vème siècle, des schismatiques donatistes, et elle est exprimée comme
suit: «En vertu du caractère indélébilequi lui a été conféré à sa consécration, un Evêque consacré
validement, mais excommunié par la suite ou seulement séparé de l'Eglise, garde le pouvoir de
transmettre des Ordres valides à d'autres qui, à leur tour, peuvent les transmettre validement, en dépit
de leur schisme». Ce fut à la faveur de cet enseignement que le clergé donatiste fut reçu à nouveau dans
l'Eglise sans réordination. Cette doctrine Augustinienne précisée par Saint-Thomas d'Aquin fut définie par
le Concile de Trente comme Dogme de Foi. Elle assure la validité et la pérennité de la vie sacramentelle à
travers les péripéties navrantes de l'histoire de l'Eglise.
71
BILAN
L'ensemble des considérations dévéloppées dans cet ouvrage nous conduit pour terminer à emprunter
quelques extraits du "Code de Droit Canonique" actuel de l'Eglise Catholique Romaine. Après la lecture de
ce livre, le lecteur est devenu conscient, qu'àprès tout, nous nous trouvons sur le bon chemin que nous
parcourons avec l'aide de Dieu. Entre les deux Eglises c.-à-d. l'Eglise Catholique Romaine, et les
mouvements Vieux-Catholiques Romains, nous devons aller toujours davantage vers l'unité; au fait,
voulue par le Christ et ce qui constitue notre mandat. Que cet ouvrage puisse être le pas ferme de
rapprochement entre communautés ecclésiales. Sa Sainteté Paul VI déjà, nous l'avons vu, à plusieurs
reprises a bien voulu aplanir le chemin vers le véritable dialogue. Ce qui s'est passé avec le Vieux-
Catholicisme d'Utrecht, et en acceptant quelques de nos évêques reconciliés dans les successions
apostoliques pré-citées au service du Vatican.
Le but de ce livre est de créer ainsi, de notre côté, une situation favorable, non pas de simple dialogue, ni
d'oecuménisme comme si nous étions des protestants, mais de collaboration, l'unité entre nous.
Vraiment, il n'y a qu'un rien qui nous sépare, et ce n'est même pas une séparation, par le simple fait que
nous voulons maintenir primordialement le latin dans la liturgie de l'Eglise, nous attachant pleinement au
chant grégorien. Nous voulons défendre le chant grégorien. Le latin a toujours été et restera la langue de
l'Eglise Catholique Romaine. De plus, nous croyons que le latin est une langue sacrée dans l'Eglise. Ce qui
a choqué beaucoup de catholiques de notre génération, c'est l'abandon du latin, beaucoup plus que la
réforme liturgique. Vis à vis de ce qui suit, nous restons optimiste, avant tout parce que nous avons foi
en l'Eglise, qui tient le dépôt de la foi. Elle est l'Eglise des apôtres, des martyrs et des saints de tous les
temps.
EXTRAITS DU CODE DE DROIT CANONIQUE
"Qu'envers les frères qui ne sont pas en pleine communion avec l'Eglise catholique, il (l'évêque diocésain)
se comporte avec bonté et charité, en encourageant l'oecuménisme tel que le comprend l'Eglise."
(Canon 383, § 3)
"Chaque fois que la nécessité l'exige ou qu'une vraie utilité spirituelle s'en fait sentir, et à condition
d'éviter tout danger d'erreur ou d'indifférentisme, il est permis aux fidèles qui se trouvent dans
l'impossibilité physique ou morale d'avoir recours à un ministre catholique, de recevoir les sacrements de
pénitence, d'Eucharistie et d'onction des malades de ministres non catholiques, dans l'Eglise desquels ces
sacrements sont valides."
(Canon 844, § 2)
"Les ministres catholiques administrent licitement les sacrements de pénitence, d'Eucharistie et d'onction
des malades aux membres des Eglises orientales qui n'ont pas la pleine communion avec l'Eglise
catholique, s'ils le demandent de leur plein gré et s'ils sont dûment disposés; ceci vaut aussi bien pour les
membres d'autres Eglises qui, au jugement du Siège Apostolique, se trouvent pour ce qui concerne les
sacrements dans la même condition que les Eglises orientales susdites."
(Canon 844, § 3)
72

Apostolic Lines of Tau Joannes I Eveque de Philadelphia

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LA SAINTE EGLISE DE PHILADELPHIA

LE PATRIARCAT C ATHOLIC ET APOSTHOLIC

ECCLESIA CATHOLICA APOSTHOLICA

LINES OF APOSTOLIC SUCCESSION

THE CONTINUITY OF CHRIST’S WORK

Os Apóstolos originais viajaram de Jerusalém à Galiléia, a fim de levar a notícia da crucificação e

Os Apóstolos escolhiam, em todas as comunidades, "inspetores" para assumirem o papel de líderes de

O exemplo da unidade apostólica, não importa a interpretação individual ou compreensão da mensagem

AS TRADIÇÕES APOSTÓLICAS ORIGINAIS

SIMÃO (O CANANITA OU ZELOT)

AS LINHAS DE SUCESSÃO APOSTÓLICA

LINHA DE SUCESSÃO TRADIÇÃO APOSTÓLICA

Sírio-Antioquina Judeu-Cristã; Nestoriana;

Tertullian, DemurrerAgainst the Heretics, 20 A.D. 200

Hippolytus, On the Apostolic Tradition, A.D. 235

LES PATRIARCATS APOSTOLIQUES

MISSIONS OCCIDENTALES CREEES PAR LE PATRIARCAT D'ANTIOCHE

Six Patriarches se succèdent sur ce siège de Grande Bretagne. Le dernier

MONSEIGNEUR RENE VILATTE

ATHANASIUS et de Mgr. GREGORIUS

Evode avait été consacré par Saint Pierre lui-même.

Il nous reste à donner le texte de la Charte de Consécration de Mgr. René

Donné en notre résidence archiépiscopale, Cathédrale de N.D. de la Bonne-Mort, COLOMBO (CEYLAN)

(sceau) Julius Ier, Archevêque de CEYCLAN, de Goa et des INDES.

ROME ET LA VALIDITE EPISCOPALE DE MGR. RENE VILATTE

Signé:"Ceretti, Archevêque de Cérinthe, et Nonce Apostolique."

Et bien avant le Pape Pie XI, l'Eglise s'était déjà prononcée:

THE PATRIARCHAL SEE OF ANTIOCH - DAMASCUS

SUCCESSION APOSTOLIQUE DU PATRIACAT D’ANTIOCHE

Notre Seigneur JESUS le CHRIST

1 Saint Pierre L’Apotre 38 A.D.

Noms des Patriarches & nbsp; Dates

112 Ignace Simeon 1640

141 Stephanos I “Roger Caro” 1978 A. D.

142 Georges Bellemare 1978 A. D.

143 Johannes Lux Ministri “Jean- Marie Pomerleu" 1987 A. D.

144 Tau Mikael “Monsignor Ronald Cappello“ 1992 A. D.

145 Tau Joannes I 1995 A. D.

ROBERT MENARD (EON II), lequel consacre HAROLD-PERCIVAL NICHOLSON (MAR

ROBERT AMBELAIN (ROBERT-JEAN III), PHILIP CHARLES STUART SINGER

142 Georges Bellemare 1978 A. D.

143 Johannes Lux Ministri “Jean- Marie Pomerleu" 1987 A. D.

144 Tau Mikael “Monsignor Ronald Cappello “ 1992 A. D.

145 Tau Joannes I 1995 A. D.

Succession Syro- Jacobite D’Antioche

Peter the Apostle 38 A.D.

Succession Syro-Jacobite D’Antioche

Peter the Apostle 38 A.D.

The Antiochian Succession

1 St. Peter the Apostle 37-67

2 St. Evodius 67-68

3 St. Ignatios I Nurono (the Illuminator) 68-107

4 St. Heron 107-127

5 St. Korneilos 127-154

6 St. Heros 154-169

7 St. Theophilos 169-182

8 St. Maximos I 182-191

9 St. Seraphion 191-211

13 St. Babulas the Martyr 237-251

16 Paul I of Samosate 260-268

22 St. Philogone 320-323

23 Paulinos of Tyre 323-324

26 St. Flavin I 381-404