Top 10 Churches of Lisbon: A Photo Review

When you think of beautiful testaments to the Catholic Faith of Europe, you are likely to think of the great and majestic churches of Paris, Chartres, Rome, or Florence. You may also think of the cathedrals and monasteries of Spain, the royal chapels and domed churches of Vienna, or the many churches that dot the Bavarian countryside in southern Germany. Yet, often not on the top of many lists, Portugal remains a largely Catholic country. Despite the atheistic government of the early 20th century which sought to repress the Catholic religion, the Virgin Mary appeared there in the town of Fatima in 1917 and worked a verifiable miracle seen by over 70,000 people. And despite the growing secularism of Europe, in which Portugal is not immune, the city of Lisbon remains home to many beautiful testaments of the Catholic and Apostolic Faith founded by our Lord Jesus Christ Himself.

I was privileged to visit Lisbon a few weeks ago and visit several dozen churches in Lisbon, in addition to Fatima.  Here are my Top 10 Churches in Lisbon to visit and pray in.

Jerónimos Monastery

Jerónimos Monastery is arguably the most beautiful church in all of Lisbon. It is one of the top ones and inside you can see the tomb of the great Portuguese explorer, Vasco de Gama. The Church includes beautiful side altars and is a UNESCO World Heritage site. It was formerly part of the Order of St. Jerome before it was secularized by state decree in 1833. Mass is still offered in the church. It is located on the western side of Lisbon is the one furthest away from the city center but it is an absolute must-see.

Church of Saint Anthony of Lisbon

While he is almost universally invoked under the name of St. Anthony of Padua, St. Anthony is to the people of Lisbon still one of their own. St. Anthony (1195 - 1231) was born on August 15, 1195, in Lisbon, Portugal to Martin and Mary Bulhom. He was given the name of Fernando. In fact, he lived in Lisbon most of his life. While his family wanted him to become a great nobleman, he followed the call of Christ and became a poor Franciscan priest taking the name of Anthony. He lived his life in holiness curing many. After his death, he was canonized 352 days after his death, the second fastest canonization in history, with over 50 documented miracles.

Pilgrims may visit the Church of St. Anthony, which is located right next to the main Cathedral (Se Cathedral) in the historic Alfama district of Lisbon. Make sure you see the side altar which contains the relics of Justina of Padua who was a 4th-century martyr. Finally, don't neglect to go down to the crypt to pray before the exact spot where St. Anthony was born.

St. Justina is Venice's second patron saint.  Who is the actual patron saint of Lisbon? It's actually not St. Anthony, although he is unofficially invoked as a patron. In fact, few Lisbonians know the city's actual patron. Who is the patron? For that, we will visit our next church...

Monastery of St. Vincent Outside the Walls

St. Vincent the Deacon is the actual patron saint of Lisbon. In addition to a nice statue of their patron, who is holding a ship, the symbol of the city and the country, not far from the Church of St. Anthony is the impressive Monastery of St. Vincent Outside the Walls. While the inside is less ornate than the Jerónimos Monastery, it is a large and impressive building dedicated to a saint we often hear little about, even though he is one of the illustrious 7 deacons of the Early Church.

Church of St. Madelena

After visiting some of the primary churches of Lisbon, we now turn to a much less visit church but which nevertheless is quite nice. I prayed the Rosary here and found it much less busy than many of the other well-known churches. The church is located at Largo Madalena 1, 1100-404 Lisboa, Portugal, though they are not open over the lunch hours so check the times in advance. It is not far from the Se Cathedral or the St. Anthony Cathedral, although it is on the opposite side from the Monastery of St. Vincent. If you are interested in visiting a church after the Church of St. Anthony, this is one of the closest options.

Nossa Senhora da Conceição Velha

Now, take a short 5-minute walk closer to the coast (towards Praça do Comércio) and you will arrive at a favorite of mine, the Church of Nossa Senhora da Conceição Velha. If you are looking to attend the Traditional Latin Mass during the week, this is the church you will want to know. They are the only Lisbon church to offer a Monday through Friday Tridentine Mass. They offer the Traditional Mass (as it was said for centuries and should still be said) at 7 PM Monday through Friday. On Saturdays, they offer this Mass at 11 AM.

Igreja de São Nicolau

A little further inland now, close to Praça da Figueira, is the Church of St. Nicholas. While I noticed a steady stream of people visiting to pray in Adoration, I saw plenty of tourists also coming in to admire the beautiful side altars. It is a shame that more people don't know about this true gem of a church. 

Church of Sao Roque

What was my personal favorite church? We've arrived at it - it is the Church of St. Rocco, one of the earliest Jesuit churches from the 16th centuries which contains some of the most beautiful baroque chapels. It was the most ornate of the churches in Lisbon. Inside you will find a chapel dedicated to Our Lady of Doctrine, a truly insightful title that I have not heard of before, as well as an impressive collection of relics of male saints on one side of the high altar and female saints on the other. The side altars and chapels are truly transcendent. The paintings behind the High Altar are similarly awe-inspiring. Leave yourself at least an hour to pray through the Church of Sao Roque.

Cardaes Convent

Not much further from St. Rocco is the Igreja do Convento dos Cardaes (Convent Cardaes). Unlike the other churches, this convent is only in limited use today and functions more like a museum. As a result, it does require payment of 5 Euros to visit. Just be aware that the hours are very limited - only 2:30 - 5:30 PM Monday through Saturday. However, inside you will find the rare example of a building that survived the cataclysmic earthquake of 1755. The chapel is beautiful as are the nuns quarters with beautiful artwork throughout including a display of the rare Agnus Dei Sacramentals.

Basilica of Our Lady of the Martyrs

Now, on to another truly must-see Basilica for its beauty - be sure to visit the Basilica of Our Lady of the Martyrs (Parroquia Dos Martires) which is the lesser visited Basilica of Lisbon. In my opinion, it was more beautiful than the more well-known Basilica da Estrela.

Igreja de Nossa Senhora da Encarnação

Located just feet away from the Basilica of Our Lady of the Martyrs is the small but still beautiful Igreja de Nossa Senhora da Encarnação. As a quieter church, it's a great one to spend some quality prayer time in.

Bonus #11: Basilica da Estrela

Last but not least, the Basilica da Estrela is a much larger structure than the Basilica of Our Lady of the Martyrs and features a winding staircase tower where you may for around 5 Euros climb to the top of the church for panoramic views. Truthfully, this was not the most impressive of the many viewpoints of Lisbon (my favorite was from the top of the Castle of St. George) so I'd skip a climb to the top. But a visit to the church is well in order.

Conclusion

In addition to these churches, Lisbon is home to an ancient castle, many wonderful restaurants, and scenic views. It is well worth the visit but if you do visit, please visit some of these wonderful testaments of the Catholic Faith and pray for the people of Portugal to return in greater numbers to regular attendance at Mass and reception of the Sacraments.

If you'd like to learn more, pick up a copy of Lonely Planet Portugal (Travel Guide)

All images are (c) A Catholic Life Blog. If you share any, include a link to this post and attribution. God bless!

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Virtual Tour: Basilica of St. Ambrose in Milan

The Basilica of St. Ambrose in Milan preserves the remains of St. Ambrose himself clothed in his pontifical vestments. Along with him are the vested remains of Ss. Gervasius and Protasius.

Inside the Church the relics of St. Marcellina, the sister of St. Ambrose, and St. Savina are also housed for veneration.

This was a beautiful place and inspiring since St. Ambrose was one of the most illustrious bishops of Milan who lived from 340 to 397 AD. He is the patron saint of Milan. Definitely worth visiting but be aware that the hours of entry are a little limited.

Adoration Chapel with the Blessed Sacrament

St. Marcellina, the sister of St. Ambrose

St. Savina

St. Ambrose alongside Ss. Gervasius and Protasius

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Eucharistic Miracle of Turin (1453)

A few weeks ago I was able to visit the Corpus Domini Basilica in Turin Italy, which was built on the site of the Eucharistic Miracle of Turin, which occurred in 1453.  The following account is from The Real Presence Association. I wish this remarkable story was more widely known.

The Story:

Inside the Corpus Domini Basilica in Turin, there is an iron railing that closes in the place where, in 1453, the first Eucharistic miracle of Turin occurred. An inscription inside the railing describes the miracle: “Here the she-mule that was carrying the Divine Body fell prostrate; here the Sacred Host was miraculously freed from the bag containing the Sacred Species and rose high; here came gently down among the suppliant hands of the people of Turin; here then, the place made holy by the miracle. Remembering, pray on your knees. (June 6, 1453)”. 

In the Alta Val Susa, close to Exilles, the army of René D'Angiò met the army of the duke Ludovic of Savoy. Here the soldiers indulged in plundering the town and some of them entered the church. One of them forced open the little door of the tabernacle and stole the monstrance with the consecrated Host. He wrapped up all that he had stolen in a bag and headed for Turin on a mule. On the main plaza close to St. Sylvester’s Church (now the Holy Spirit Church, where later the Church of Corpus Domini was built), the she-mule stumbled and fell. Then suddenly the bag fell open and the monstrance with the consecrated Host rose over the surrounding houses while the people were filled with wonder. Among those present there was also Don Bartholomew Coccolo. He ran with this news to the Bishop, Ludovic of the Romagnano’s Marquises. The Bishop, accompanied by a cortege of people and clergy, went to the plaza, prostrated himself in adoration and prayed with the words of the Emmaus disciples, “Stay with us, Lord”. Meanwhile a new miracle had happened; the monstrance had fallen on the ground, leaving the consecrated Host free and shining as a second sun. The Bishop who was holding a chalice in his hands lifted it up high, and the consecrated Host slowly started coming down and settled in the chalice.  

The devotion for the miracle of 1453 was at once adopted by the town that first promoted the building of an aedicule on the place of the miracle, and then soon substituted by the church dedicated to the Corpus Domini. But the most significant display of this is expressed by the celebrations organized in occasion of the centenaries and fiftieth anniversaries (1653, 1703, 1853, and partially 1803). The documents that describe the miracles are many. The most ancient are the three Capitulary Acts of 1454, 1455 and 1456, and some writings contemporary of the Turin Municipality. In 1853 the Blessed Pope Pius IX solemnly celebrated the fourth centenary of the miracle. In this celebration Saint John Bosco and Don Rua participated. Furthermore, Pius IX on this occasion approved the Office and the Mass Proper of the miracle for the Turin archdiocese. In 1928 Pius XI raised the Church of Corpus Domini to the dignity of minor basilica. In the XV century the Holy See gave the order to consume the Host of the miracle, “to not oblige God to make the miracle an eternal miracle by keeping always incorrupt, as they had being doing, those very same Eucharistic species”.

The Basilica in Photos:

The images in this post are my own and (c) A Catholic Life Blog. If you share them, please link to this post.

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St. Anthony of Lisbon

While he is almost universally invoked under the name of St. Anthony of Padua, St. Anthony is to the people of Lisbon still one of their own. St. Anthony (1195 - 1231) was born on August 15, 1195, at Lisbon, Portugal to Martin and Mary Bulhom. He was given the name of Fernando. In fact, he lived in Lisbon most of his life. While his family wanted him to become a great noblemen, he followed the call of Christ and became a poor Franciscan priest taking the name of Anthony. He lived his life in holiness curing many. After his death, he was canonized 352 days after his death, the second fastest canonization in history, with over 50 documented miracles. His feastday is June 13th.

A few weeks ago I visited Lisbon and saw first hand the devotion of the people to St. Anthony. While Catholicism is fading in the face of secularism throughout Europe, the people of Lisbon still retain a strong attachment to the wonder-worker St. Anthony.

Even though the official patron saint of Lisbon is St. Vincent the Deacon, you will more often see images of St. Anthony around the city, especially in the Alfama historical district in town. In fact, in that district you may visit the Church of St. Anthony which was built over the very spot of St. Anthony's birth.

Here are some images from my visit to the birth of this truly incredible saint. May he intercede for us now and always! St. Anthony of Lisbon, pray for us!

The crypt built on the spot of the saint's birth:

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Traditional Ambrosian Rite vs. Tridentine Mass Differences

This past Ascension Thursday I was privileged for the first time to attend the Traditional Ambrosian Rite (according to the 1954 Missal) in Milan, Italy at Santa Maria della Consolazione.  I have written before on the Ambrosian Rite so the following are my take-away of the key differences between the Traditional Ambrosian Rite and the Tridentine Latin Mass (Roman Rite):

• The chanting was distinct. Those familiar with Gregorian chant would notice that the chanting and Mass responses (e.g. et cum spiritum tuum) was sung in a different manner. Ambrosian Chant has more direct Gallican roots than Gregorian Chant, so it sounds distinct, although it does share this heritage with Mozarabic (Gothic) Chant.
• The Kyrie is recited much more often. During the Procession to the sanctuary, the servers and priest stopped and the Kyrie was chanted, I believe, 12 times.
• The thurible used in the Ambrosian Rite has no top cover and is open. Incensing is done in a circular pattern.
• After the Gloria, the Kyrie is prayed an additional 3 times. 
• Both the reader and the Deacon are blessed before reading/chanting the Scriptures
• During the Creed, I noticed that after the priest intoned the "Credo in Unum Deum," the Kyrie was again chanted by the schola before the words of the Creed continued.
• The washing of the hands occurs not during the Offertory but immediately before the Consecration
• Immediately after the Consecration, the priest extends his arm in the shape of the Cross. This is called the cruciform posture. However, this is not uniquely Ambrosian since it is also found in the Carmelite, Dominican, Bragan, and Sarum Rites.

Here are some of the images from my attendance at the Ascension Day Mass in this Rite:

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Alms for the Poor Souls

In Lisbon last week, I found many churches have near the door of the church, alms boxes specifically for the poor souls. This is a tradition that is not commonly known nowadays.

In addition to poor boxes, where coins were collected to help alleviate the poor, boxes were also often on display to collect alms for the souls in Purgatory. Poor boxes were the primary source of funds for the poor before governments began to try to alleviate poverty in the 19th century. The Catholic Church was and still is the single largest charitable organization in the world.

Alms for the Poor Souls, however, are intended to support the Church and the donations would help alleviate the suffering of the Poor Souls in Purgatory. While we likely are aware of the concept of praying for the Poor Souls, to help alleviate them from their debt that they owe before they are pure to enter Heaven, few Catholics are taught that we can also help the Poor Souls by also giving alms or by fasting.

Prayers (Rosary, Masses, Divine Office, etc) for the Poor Souls, fasting offered with the expressed intention to help the Poor Souls, or alms given to the poor or the Church for the intention of helping the Poor Souls are the 3 ways we can help their sufferings. We need more traditional Catholic priests teaching this truth with clarity.

How often do you pray, fast, or give alms for the Poor Souls?

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Whit Embertide

Ember Days are set aside to pray and/or offer thanksgiving for a good harvest and God's blessings. If you are in good health, please at least fast during these three days and pray the additional prayers. Remember the words from the Gospel: "Unless you do penance, you shall likewise perish" (Luke 13:5)

Whit Ember Days this Year: June 12, 14, and 15

From New Advent:

Ember days (corruption from Lat. Quatuor Tempora, four times) are the days at the beginning of the seasons ordered by the Church as days of fast and abstinence. They were definitely arranged and prescribed for the entire Church by Pope Gregory VII (1073-1085) for the Wednesday, Friday, and Saturday after 13 December (S. Lucia), after Ash Wednesday, after Whitsunday, and after 14 September (Exaltation of the Cross). The purpose of their introduction, besides the general one intended by all prayer and fasting, was to thank God for the gifts of nature, to teach men to make use of them in moderation, and to assist the needy. The immediate occasion was the practice of the heathens of Rome. The Romans were originally given to agriculture, and their native gods belonged to the same class.

At the beginning of the time for seeding and harvesting religious ceremonies were performed to implore the help of their deities: in June for a bountiful harvest, in September for a rich vintage, and in December for the seeding; hence their feriae sementivae, feriae messis, and feri vindimiales. The Church, when converting heathen nations, has always tried to sanctify any practices which could be utilized for a good purpose. At first the Church in Rome had fasts in June, September, and December; the exact days were not fixed but were announced by the priests. The "Liber Pontificalis" ascribes to Pope Callistus (217-222) a law ordering: the fast, but probably it is older. Leo the Great (440-461) considers it an Apostolic institution. When the fourth season was added cannot be ascertained, but Gelasius (492-496) speaks of all four. This pope also permitted the conferring of priesthood and deaconship on the Saturdays of ember week--these were formerly given only at Easter.

Before Gelasius the ember days were known only in Rome, but after his time their observance spread. They were brought into England by St. Augustine; into Gaul and Germany by the Carlovingians. Spain adopted them with the Roman Liturgy in the eleventh century. They were introduced by St. Charles Borromeo into Milan. The Eastern Church does not know them. The present Roman Missal, in the formulary for the Ember days, retains in part the old practice of lessons from Scripture in addition to the ordinary two: for the Wednesdays three, for the Saturdays six, and seven for the Saturday in December. Some of these lessons contain promises of a bountiful harvest for those that serve God.

From Catholic Culture:

Since man is both a spiritual and physical being, the Church provides for the needs of man in his everyday life. The Church's liturgy and feasts in many areas reflect the four seasons of the year (spring, summer, fall and winter). The months of August, September, October and November are part of the harvest season, and as Christians we recall God's constant protection over his people and give thanksgiving for the year's harvest.

The September Ember Days were particularly focused on the end of the harvest season and thanksgiving to God for the season. Ember Days were three days (Wednesday, Friday and Saturday) set aside by the Church for prayer, fasting and almsgiving at the beginning of each of the four seasons of the year. The ember days fell after December 13, the feast of St. Lucy (winter), after the First Sunday of Lent (spring), after Pentecost Sunday (summer), and after September 14 , the feast of the Exaltation of the Holy Cross (fall). These weeks are known as the quattor tempora, the "four seasons."

Since the late 5th century, the Ember Days were also the preferred dates for ordination of priests. So during these times the Church had a threefold focus: (1) sanctifying each new season by turning to God through prayer, fasting and almsgiving; (2) giving thanks to God for the various harvests of each season; and (3) praying for the newly ordained and for future vocations to the priesthood and religious life.

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Science versus Religion: The Great Myth of our Time

"Jesus is too colossal for the pen of phrasemongers, however artful. No man can dispose of Christianity with a bon mot!  No one can read the Gospels without feeling the actual presence of Jesus. His personality pulsates in every word. No myth is filled with such life” (Albert Einstein, 1929).

Modern Scientists Overwhelming Support the Existence of God

Early British Renaissance philosopher, theologian and scientist, Sir Isaac Newton (1642-1727) was an undisputed genius and innovator.  Legend would have it that Newton’s interest in gravity spawned as he watched apples falling from a tree under which he rested – most likely untrue.

Recognized as one of the most influential scientists of all time, Newton solidified the five-step scientific method still used in all valid scientific investigation today.  He was arguably  the first to develop the mathematical field of calculus.  He developed an integrated theory of gravity, rightfully explaining the movement of planets, comets and other cosmic bodies and putting to rest once and for all the idea that the cosmos revolved around Planet Earth.  Newton invented the first working reflecting telescope, taking the science of astronomy forward by a quantum leap.

Newton was devoutly religious.  He thought theology was very important across all disciplines of thought.  In his system of physics, God was essential to the nature and absoluteness of space. In his famous work, Principia, he stated, “The most beautiful system of the sun, planets and comets, could only proceed from the counsel and dominion of an intelligent and powerful Being.”    Newton, an Anglican, strayed far from Catholic and even protestant Christian dogma as he studied theology, but never questioned the existence of a personal God.

One of the greatest physicists in modern history, Albert Einstein (1879 – 1955) was born and raised in a German Jewish family in the German sub-state of Königreich Württemberg.  Einstein received three years of his primary education in a Roman Catholic school where he learned Catholic Dogma.  He learned the tenants of Judaism from members of his Jewish family, probably not from his father or mother, who were atheists. 

Albert Einstein became a naturalized citizen of the United States in 1940, having been visiting when Adolf Hitler came to power in 1933.  Being Jewish, he did not return to Germany, where he had been a professor at the Berlin Academy of Sciences.  In the United States, Einstein was affiliated with the Institute for Advanced Study in Princeton, New Jersey, until he died in 1955. 

Mention Einstein and the first thing that usually comes to mind is e=mc2, his famous theory of relativity, for which he was awarded the Nobel Prize.

In a 1929 magazine interview, Einstein was asked what he thought of Christianity.

Q: To what extent are you influenced by Christianity?
A: As a child, I received instruction both in the Bible and in the Talmud. I am a Jew, but I am enthralled by the luminous figure of [Jesus] the Nazarene." 

Q: You accept the historical existence of Jesus?
A: Unquestionably! No one can read the Gospels without feeling the actual presence of Jesus. His personality pulsates in every word. No myth is filled with such life.  

In other documents, Einstein is quoted as saying, “Science without religion is lame, religion without science is blind.”  And in a private letter, “My position concerning God is that of an agnostic. I am convinced that a vivid consciousness of the primary importance of moral principles for the betterment and ennoblement of life does not need the idea of a law-giver, especially a law-giver who works on the basis of reward and punishment.”

We can conclude, then, that Einstein was neither Christian nor Jew as a religion.  He was probably best described as a deist or at least an agnostic.  So, what was the reason Einstein rejected the existence of a personal God? Einstein recognized the remarkable design and order of the cosmos but could not reconcile those characteristics with the evil and suffering he found in human existence, especially in light of the Holocaust. How could an all-powerful God allow such extreme suffering?

The myth that most scientists don’t believe in God or who see the study of religion as a meaningless pursuit is just that – a myth!  In fact, contrary to the claims of modern atheists, most scientists do not necessarily see religion and science as always being in conflict. Rice University sociologist Elaine Howard Ecklund and her coauthors surveyed the responses of scientists at twenty-one elite U.S. universities, finding that only fifteen percent thought that science and religion were always in conflict. About half expressed some form of religious affiliation.

Holiness of Live is Required for all Believers

As faithful Catholics, we must be uncompromising in doctrine but unblemished in our conduct and in our acts of charity to God and to neighbor.  Let us never grow despondent, cynical, or uncharitable for a moment in our interactions with others.  God does not require us to be successful but only faithful.  We must strive to save our own souls first as the Scriptures state in referring to removing the plank from our own eyes before we can do so with others.  And we can do so by being firmly grounded in Catholic doctrine, availing ourselves of the Sacraments, staying close to Tradition, and having a deeply engrained prayer life. 

Yet, through this all, we must never be a cause for scandal. Souls will only after great labor be converted by our work with apologetics. But souls will in only a few moments be lost if they see us living out a life that is not unblemished and in perfect conformity to the Faith we profess.  While many of the leading scientists in our era are not opposed to the philosophical arguments for the existence of God, they struggle with reconciling that truth with how many of us live our lives.

Keep this in mind in all of your actions – no matter how small in public – souls can be lost by scandal. And the greatest service we can do is to live a truly Catholic life, being Faithful to Catholic tradition, honoring the message of Fatima, and being Christ-like at all times.

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Prayer for First Communicants

Loving Heart of Jesus, You said that You would always be with us, even to the end of the age, and so You are in the Most Holy Eucharist. At each and every Mass You unite Yourself with us in a unique and special way. You are closer to us than our own heartbeats. We pray that each and every child who receives You for the first time will in some way feel You Present within that Sacrament. We pray that they will realize how very much they are loved by You, and how eagerly You are to give Yourself to their innocent little hearts.

We pray that they may be able to reciprocate Your love by entrusting themselves completely to You and throwing themselves confidently into Your arms whenever they are in need of reassurance or help. We pray that these little ones will gladden You and console You for the indifference and ingratitude so many other souls wound You with. May all parents and guardians of First Communicants continue to teach their children the ways of the spiritual life and raise steadfast and staunch Catholic souls who will build up the Church and bring about Your Kingdom on earth. Amen.

Source: Warrior of God

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The Errors of the Old Catholics

The Most Reverend Carmel Henry Carfora looks like a traditional Catholic but he left the Roman Catholic Church to join the schismatic Old Catholics in 1908.

To those Catholics who wish to hold fast to the venerable traditions of our Fathers, we will often go to great lengths to find a Tridentine Mass.  And while we may have a regular parish for this purpose in our home area, this can be difficult during periods of travel.  Sometimes, as I search online for a Latin Mass, I stumble upon an alleged parish or mission that claims to be offering the Tridentine Mass but with the notation that it is an “Old Catholic” Church.  Don’t let the “Old” part of the name deceive you. This does not refer to keeping the same Faith as was kept before Vatican II while remaining united to the only true Church: The Catholic Church. The “Old” Catholic Church is a schismatic organization with a long and convoluted history.

Jansenist Roots

The term "Old Catholic" is an ambiguous term. Some sects that operate as “Old Catholics” began when the schismatic See of Utrecht was formed in 1724 by members of the Archdiocese of Utrecht who split and formed their own alleged archdiocesan see under Cornelis Steenhoven. The split was largely driven by the Old Catholics’ support of the Janenist heresy which the Jesuits were fiercely fighting again. In short, Jansenism denied the necessity of free will in receiving grace by claiming that grace is so efficacious that we need to make no act of assent on our behalf. As a result, Jansenists concluded that this grace was intended only for a predestined elect known to God. The heresy also led to a disregard of the authority of the pope.

In 1653 Pope Innocent X in the papal bull Cum Occasione condemned five key propositions of the Jansenists as heretical.  And Clement XI’s 1713 bull Unigenitus Dei Filius condemned 101 propositions from Pasquier Quesnel, an Oratorian priest who organized the Jansenists into a unified movement. However, the Jansenists and some bishops refused to submit to the Pope’s authority on the matter and held that ecumenical councils and the local church have greater authority than the pope, which is the heresy of Gallicanism.  This led to the formation of the Old Catholic schismatic group based in Utrecht.

Infallibly Denied

However, not all Old Catholics have roots in the 1724 formation of the schismatic See of Utrecht. The term may also refer to Catholics who refused to accept the First Vatican Council’s dogma on papal infallibly in 1870. This group led by Johannes Döllinger, Franz Reusch, and Johannes Friedrich joined with Utrecht to form the Union of Utrecht of the Old Catholic Churches.  Döllinger established an Old Catholic group in Bonn, Germany and took apostolic succession through the schismatic See of Utrecht.

However, the term can also refer to a variety of Polish, Slavic, Croat, and Yugoslavian communities that broke with Rome over what they alleged was discrimination by American bishops.

In 1925, the Old Catholics formally recognized Anglican ordinations, in direct contradiction to Pope Leo XIII who had infallibly declared that Anglican Holy Orders were “absolutely null and entirely void”, and in 1932, some of the Old Catholics entered into communion with the Church of England. Others today are in Communion with the Orthodox Church.

Stay Clear of the Old Catholic Sect

Despite images of what seem to be reverent Tridentine Masses, priests in cassocks, and other external elements that we recognize as Catholic, the Old Catholic Church is not a part of the Catholic Church. They are a schismatic organization that today is highly fragmented. Some groups within the Old Catholic Church ordain women or homosexuals. For instance, an Old Catholic mission in Chicago praises the Council of Trent while also claiming to offer the Tridentine Mass in the vernacular. Other groups within the Old Catholic network accept only the first seven ecumenical councils, oppose the veneration of saints and relics, discourage pilgrimages and sacramentals, and allow clerics to marry. The Polish National Catholic Church, which also is not truly Catholic, was a member of the Union of Utrecht until 2003 when they broke away over the Union's support for the ordination of women and homosexuals. And there are many more fragments in the overall hierarchy of these groups.

While some Old Catholics priests may offer valid Sacraments, they are all illicit.  And since women may not receive Holy Orders, any Old Catholic “priest” alleged ordained by a woman does not possess any orders whatsoever.

In short, being a Catholic requires union with the Vicar of Christ and belief in all that the Church teaches. Old Catholics may possess some of the externals we associate with Catholicism, but their beliefs are ultimately opposed to the dogmatic teachings of the Church that Christ founded. Like Protestant services and Orthodox liturgies, the Sacraments of the Old Catholics should be avoided at all costs.

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