Ren Vilatte From Wikipedia, the free encyclopedia [hide]This article has multiple issues.

Please help improve it or discuss these issues on the talk page. This article may be too long to read and navigate comfortably. (October 2013) This article may contain an excessive amount of intricate detail that may only i nterest a specific audience. (December 2013) Joseph Ren Vilatte Joseph Ren Vilatte.gif Vilatte after his consecration in 1892 Successor Frederick Ebenezer Lloyd Personal details Born January 24, 1854 Paris, France Died July 8, 1929 (aged 75) Versailles, France Nationality French (along with Canadian and American) Denomination Old Catholic, American Catholic Church (ACC) Parents Joseph R. Vilatte, Marie-Antoinette Chorin Motto Soli Deo honor et gloria (Honour and glory be to God alone) Signature {{{signature_alt}}} Coat of arms {{{coat_of_arms_alt}}} [show]Ordination history of Ren Vilatte Joseph Ren Vilatte (January 24, 1854 July 8, 1929), or his religious name of Mar Timotheus I, was a French naturalized American Christian leader active in France and the United States. He was associated with several Christian denominations b efore his ordination as a priest by a Christian Catholic Church of Switzerland ( CKS) bishop at the request of a Protestant Episcopal Church in the United States of America (PECUSA) bishop for service in a PECUSA diocese.[4] He was later con secrated as a bishop by Malankara Orthodox Syrian Church bishops. His was expell ed from multiple denominations and was an example of episcopus vagans.[2] Although never a bishop within an Old Catholic denomination or sect, and denounc ed by the Union of Utrecht Old Catholic churches, he is known as the "first Old Catholic bishop of the United States".[5](p1) Contents [hide] 1 Early life and conversion to Roman Catholicism 2 Episcopal and Old Catholic 3 Priest 3.1 St. Anne Colony 3.2 Society of the Precious Blood 3.2.1 Sturgeon Bay seminary 3.3 Dyckesville 3.4 Russian Orthodox 3.5 Malankara Orthodox Syrian 3.5.1 Goanese schism in British Ceylon 3.5.2 Consecration 4 Archbishop 4.1 Green Bay 4.1.1 Emery colony 4.2 Chicago 4.3 Consecrations 4.3.1 Stephen Kaminski 4.3.2 Paolo Miraglia 4.3.3 Others 4.3.4 Frederick Lloyd

4.3.5 George Alexander McGuire 4.4 Ordinations 4.4.1 Edward Donkin 4.4.2 Joseph Lyne 4.4.3 William Brothers 4.4.4 Other ordinations 4.5 St John's Home 4.6 Des Houx 4.7 Vilatteville, Mexico 5 Founding the American Catholic Church 6 Reconciliation and death 7 Occultists 8 Vilatte Orders 8.1 Order of the Crown of Thorns 8.1.1 1883 foundation story 8.1.2 1891 foundation story 8.2 Order of the Lion and the Black Cross 8.2.1 Valensi affair 8.3 Condemnation by the Catholic Church 9 Validity of orders 10 Works or publications 11 Notes 12 References 13 Further reading 14 External links Early life and conversion to Roman Catholicism[edit] Vilatte was born in Paris, France, on January 24, 1855.[1](p91)[4](p66) He was r aised by his paternal grandparents who were members of the Petite glise (P),[4](p6 6) an independent church separated from the Roman Catholic Church (RCC) after th e Concordat of 1801. Vincent Gourdon says that, for some, accepting the Concorda t of 1801 offended their royalist convictions; others refused to accept the secu larization of church property; but most were upset by a Papal claim of authority to remove a bishop. The P lost their pre-Concordat clergy when the last priest d ied in 1852. Gourdon wrote that the P had about 4,000 adherents at the time of Ja nssen's book.[6] Peter Anson, in Bishops at large, says that Vilatte's parents were members of th e P and that he was probably baptized by a layman.[1](p91) Boyd wrote that Vilatt e was validly baptized and educated by parents who held Gallican beliefs.[7](p18 1) Some accounts say that Vilatte was born Roman Catholic.[8](p55) Marx and Blied wrote that Vilatte "lost his parents at a tender age".[9](p1) He was raised in a Parisian orphanage operated by the Brothers of the Christian Sch ools where he was conditionally baptized; and, the sacrament of confirmation was conferred on him in Notre Dame de Paris cathedral.[1](p91)[9](p1) His sister wa s an Augustinian nun, evicted during the enforcement of 1905 French law on the S eparation of the Churches and the State from a Montrouge, Paris, convent.[4](p66 )[7](p181)[10] Vilatte, not yet sixteen, served during the Franco-Prussian War in the battalion of the National Guard militia commanded by Jules-Henri-Marius Bergeret, the fut ure member of the Comit de vigilance de Montmartre.[4](p66) Vilatte intended to be a Roman Catholic priest but, after the war and the Paris Commune, he went to Canada and became a member of the Methodist Church in Montre al.[4](p66) Vilatte spent two years as a teacher and lay assistant to a French mission pries

t.[11](p187) He worked as a catechist in a small school near Ottawa and led serv ices.[1] After Vilatte returned to France in 1873, according to Bernard Vignot in Le phnomn e des glises parallles, he was called up for military service but refused to obey. He then took refuge in Belgium.[12](p31) He spent one year in the House of the Christian Brothers at Namur.[11](pp187 188) Vilatte then emigrated to Canada in 18 76.[1](pp91 92) Vilatte spent a second year devoted to private preparation for the priesthood be fore entering, in 1878, the Congregation of the Holy Cross Fathers' College of S t. Laurent, Montreal, Canada.[9](p1)[11](pp187 188) Marx and Blied wrote that he s pent three years at the College of St. Laurent and left voluntarily.[9](p1) In t he interval between his third and fourth seminary years, Vilatte attended severa l anti-Catholic lectures by Charles Chiniquy, a priest who left the RCC and beca me a Presbyterian pastor, which led to Vilatte's doctrinal doubts.[11](p188) Chi niquy, a French Canadian, was a gifted public speaker; Yves Roby, in the Diction ary of Canadian Biography, compared Chiniquy to French Bishop Charles Auguste Ma rie Joseph, Count of Forbin-Janson, of Nancy and Toul, in his "spectacular preac hing methods" and wrote that Chiniquy's preaching produced "genuine religious tr ansformation".[13] Chiniquy was dubbed the apostle of temperance.[14] Anthony Cr oss wrote, in Pre Hyacinthe Loyson, the Eglise Catholique Gallicane (1879 1893) and the Anglican Reform Mission, that "some made a living by attacking the Roman Ch urch and the Society of Jesus in particular," he included Chiniquy among a numbe r of excommunicated Roman Catholic priests, such as former Barnabite friar Aless andro Gavazzi, who "became anti-Catholic 'no popery' propagandists" and "receive d ready support from Protestants."[15](pp73 74) "Even some Protestants became indi gnant," according to Roby, eventually at how "Chiniquy conducted an unremitting campaign" of "unrestrained attacks on the Catholic Church, its dogmas, sacrament s, moral doctrine, and devotional practices" for five years.[13] Nicholas Weber, in the Catholic Encyclopedia, wrote that Vilatte apostatized chiefly owing to t he influence of Chiniquy.[16] Apostasy is the renunciation of a belief or set of beliefs; specifically, the renunciation of one's religion or faith.[17] According to Ernest Margrander, in the Schaff Herzog Encyclopedia of Religious Kno wledge, Vilatte was unable to continue his seminary studies consistently and tra nsferred to The Presbyterian College, Montreal where two years' study convinced him of both papal additions to a primitive Catholic faith and defective Protesta nt interpretation of its traditional teachings.[11](p188) Anson contradicts Marg rander; according to Anson, there was "no record of Vilatte as a student" at Pre sbyterian College.[1](p92) John Shea wrote, in The American Catholic Quarterly Review, that Vilatte was unw illing to leave the RCC so he entered a house of the Alexian Brothers, and subse quently became a cook among the Clerics of Saint Viator at Bourbonnais Township, Kankakee County, Illinois.[18](p535) But he stayed only six months.[11](p188) T here, it seems, he became reacquainted with Chiniquy, who lived in nearby St. An ne, Illinois. Chiniquy advised him to begin missionary work among a group of Fre nch and Belgians, who had abandoned Catholicism, in Green Bay, Wisconsin.[4](p66 )[11](p188) In April 1884, he was appointed, by the Presbyterian Church in the U nited States of America (PCUSA) Board of Home Missions as pastor of a French lan guage mission in Green Bay.[19] He preached against the RCC and distributed Chin iquy's tracts there as well as Fort Howard, Marinette, and other parts of Wiscon sin.[18](p535)[g] Although Vilatte did not succeed to any extent, according to S hea, he was ordained as a Presbyterian minister in August, made an addition to h is chapel, and in October invited Chiniquy to come and dedicate it.[18](p535) Th is seemed to close his career as a Presbyterian. Chiniquy introduced Vilatte to another former Roman Catholic, Hyacinthe Loyson, a former Carmelite priest who had been excommunicated in 1869. Loyson married in

London in 1872.[21] "Although Loyson was sometimes in contact with such anti-Ca tholic propagandists" analogous to Chiniquy, "he was wary of the violence of the ir language." According to Cross, "Loyson was too profoundly Catholic to associa te with such extremists."[15](pp73 74) Marx and Blied identified Loyson as the sou rce of Vilatte's interest in the Old Catholics' schism.[9](p2) Cross wrote that the Eglise Catholique Gallicane (ECG), founded by Loyson in 187 9, was "the Paris mission established under the auspices of the Anglo-Continenta l Society [?(ACS)?] with oversight of a bishop of the Scottish Episcopal Church" and "a bridgehead in a culture war which had been waged by Anglicans, admittedl y at a fairly low level of activity, for nearly twenty years."[15](p4, 6 8, 13) Th e endeavor "was one of a number of Anglican reform mission interventions in Roma n Catholic heartlands" among the culture wars that were being fought in Germany, Haiti, Italy, Mexico, Portugal, Spain, and Switzerland.[15](pp6, 204) William E wart Gladstone, "played an important part in encouraging the foundation" of the ECG.[15](p1 2) Loyson collaborated with the ACS "in his effort to recall Frenchmen to the principles and practices of the ancient Galilean Church before it was co rrupted by Papal innovations." The ACS was an ecumenical organization which saw the "hope of Christian Europe appears to rest on the progress of a de-Vaticanise d Catholicism and a derationalised Protestantism."[22] "It was," Cross emphasize s, the ACS "which master-minded the extraordinary venture in Paris which resulte d in the founding" of the ECG.[15](p172) Robert Nevin, the Protestant Episcopal Church in the United States of America (PECUSA) rector in Rome, "seems to have b een present at every juncture in the planning" and "appears to have been, with [ Frederick] Meyrick, the principal strategist in winning Anglican episcopal backi ng."[15](p123, 175) Although official Anglican support and "regular substantial financial subsidy" was withdrawn from the ECG at the end of 1881,[15](pp6, 19) i t remained unofficially supported.[15](pp19 20) According to Peter-Ben Smit, in Ol d Catholic and Philippine Independent Ecclesiologies in History, Loyson "was a s ource of concern" for the Union of Utrecht's (UU) International Old Catholic Bis hops' Conference (IBC) because "the Dutch did not want to have anything to do wi th him and others could not."[23](p196) It was ceded to the archdiocese of Utrec ht in 1893,[15](p13) although most parishioners were Gallican Catholics.[9](p3) Loyson founded the glise gallicane in France.[citation needed] Shea wrote that, the Old Catholics' schism in the United States, originated with and was managed by the PECUSA.[18](p535) Loyson directed Vilatte, c.?1884, to a pply to PECUSA Bishop John H. Brown of Fond du Lac, Wisconsin, the nearest Anglo -Catholic bishop.[4](p66)[5](p2)[9](pp2 3) Marx and Blied wrote that Loyson was a proponent of the branch theory within Anglicanism when "Vilatte met Loyson",[9]( p3) and Margrander wrote that Loyson wanted to personally talk with Vilatte rega rding Catholic reform in America, and proposed that Vilatte travel to Europe for ordination as priest by a Christian Catholic Church of Switzerland (CKS) bishop , Eduard Herzog of Bern, Switzerland.[11](p188) In 1890, Loyson denied personall y knowing Vilatte.[24](p17) Marx and Blied did not known if the two also met dur ing Loyson's second, 1893 1894, American tour.[9](p3) Episcopal and Old Catholic[edit] There were two notable missions in the Episcopal Diocese of Fond du Lac, one to the Germans under the leadership of Karl Oppen, formerly a Lutheran minister, th e other to the French and Belgians on the Door Peninsula along the Green Bay of Lake Michigan, known as the Old Catholic Mission under the leadership of Vilatte .[25](pp157 158) The Belgian settlement was spread out over parts of Brown, Door, Kewaunee counties. It stretched from the city of Green Bay, the county seat of B rown County, to the city of Sturgeon Bay, the county seat of Door County. Brown's successor, Bishop Charles Chapman Grafton wrote: Bishop Brown was singularly and specially interested in these two movements beca

use they seemed to him to promise a practical solution of the difficult problem of how to deal with the question of Catholic reform among the foreign population drifting from the old moorings in the unrest of our American life.[25](p158) A feature of area was the number of nationalities represented; Shea described th e Roman Catholic Diocese of Green Bay as one where the faithful were poor, scatt ered, and spoke many languages. The bishop had to find priests able to give inst ructions and hear confessions in English, French, German, Holland Dutch, Walloon , Bohemian, Polish, and Menominee, a nation of Native Americans living in Wiscon sin. In a small congregation of a hundred families a priest might find three lan guages necessary for the exercise of the ministry. It was not easy to obtain pri ests able to take charge of these missions, or to prevent their becoming discour aged when they found even the scanty allowance expected by a priest almost impos sible.[18](p540) Grafton wrote that it had been said that nearly seventy-per-cen t of the population were foreigners or descendants of foreigners. Grafton also l isted Swedes, Belgians, Norwegians, Danes, Icelanders, Bulgarians, Italians, Gre eks, and Armenians. Grafton wrote that if the Episcopal Church was Catholic in i ts doctrine and worship it certainly could reach members of those several nation alities and supply their spiritual needs. The Episcopal Church planted in locali ties where most of the people were Swedes or Bulgarians or Belgians had found a footing and congregations had developed. Some adaptation and accommodations were made. Episcopalian converts from Lutheranism, for instance, were carefully trea ted in respect to their confirmations. With the advice of some of his fellow bis hops, Grafton ruled that he did not require the adult Lutherans to come publicly forward for confirmation. He noted that they had already both witnessed their b elief in Christ before a Christian congregation and also had received a pastoral blessing. On being admitted to the Episcopal Church, Grafton only asked them to come to a separate service and receive the laying on of hands by a bishop to ga in the grace of confirmation.[25](pp170 171) Brown had no use for Vilatte as an Episcopal priest, having no French Episcopali ans for Vilatte to minister to.[18](pp535 536) A number of Roman Catholics situated in Door County, who were mostly Belgian, ha d broken away from the Holy See and had taken the position of Old Catholics.[25] (p171) Brown laid the situation before the Episcopal bishops in council. They agreed to let Brown take charge of the work as bishop and permitted the use there of the Old Catholic liturgy as used in Switzerland. The intention was to form a type of separate rite within the Episcopal Church. Brown informed Grafton of these fact s and Bishop John Williams, the Presiding Bishop, also, when Grafton became bish op, he confirmed this intention.[25](pp171 172) A pamphlet published in connection with Vilatte's mission admitted to what Shea considered as fraud and dishonesty; Shea quoted: This course was decided upon on account of the religious prejudices on the part of the Belgians for whose religious wants Bishop Brown had selected him. If he h ad gone as an American priest among them, he would have been ignored as a Protes tant minister. Anglican orders, particularly when derived from an episcopate off icially styled "Protestant," are in disrepute with all Roman Catholics; the very name of Protestant is hateful and makes them shrink back; in short, they will h ave nothing to do with anything connected with Protestantism. On the other hand. Old Catholic orders, like the Greek, are held to be valid by them. The Bishop o f Fond-du-Lac had the sagacity to see this and decide accordingly.[18](p537) Hjalmar Holand wrote, in History of Door County, Wisconsin, the County Beautiful , that "the term Episcopalian was not familiar to the Belgians [so] he represent ed himself as Old Catholic, a term which is sometimes used synonymously," accord

ing to Holand, "and has a more commendable sound to Catholic ears."[26](p417) Margrander said that Vilatte followed Loyson's alternative advice to consult wit h Brown.[11](p188) Vilatte "had joined the Protestant Episcopal Church in Americ a."[8](p55)[27] Priest[edit] Vilatte became, according to their official record, a candidate for Holy Orders in the Episcopal Diocese of Fond du Lac. Vilatte entered the Episcopal Diocese o f Milwaukee's Nashotah House seminary in Nashotah, Wisconsin.[5](p2)[28](p18) Ac cording to the Journal of the eleventh annual council of the Protestant Episcopa l Church in the Diocese of Fond du Lac, he was recommended as candidate for ordi nation as a priest in April 1885;[29](pp13, 28) and in May, he was recommended f or ordination as a deacon;[29](p14) but, the journal does not note that during t he annual council, June 2 3, 1885, he was in Europe and would be ordained within d ays. An unorganized mission called Good Shepherd, located in Fond du Lac, is men tioned but not associated with a missionary by name.[29](p8, 28) Brown sent Vilatte to Herzog.[h] Shortly after the CKS synod in Bern, Vilatte ar rived with dimissorial letters from Brown.[27] Herzog was advised by Charles Reu ben Hale to proceed.[8](p56) Herzog, acting for Brown and at his request "with a generosity which should never be forgotten in the annals of the American Church ", ordained Vilatte within three days of his arrival.[8](p56) This was done "und er peculiar circumstances" "to advance the candidate to the priesthood more spee dily than the canons of the American Church permit."[27] He was presented for or dination by Hale, "whose share in this transaction ought also gratefully to be r emembered."[8](p56)[27] His ordination took place in Bern's Old Catholic cathedr al in the following order: minor orders and subdiaconate, June 5, 1885; diaconat e, June 6, 1885; and, priesthood, June 7, 1885.[4](p66)[5](p2) Vilatte took his canonical oath of obedience to the Bishop of Fond du Lac.[4](p66)[8](p56)[25](p1 72) It was not until the next year, 1886, that his ordination, "at the request o f the Bishop of Fond du Lac", is noted in the Journal of the twelfth annual coun cil of the Protestant Episcopal Church in the Diocese of Fond du Lac. Without me ntioning any dates, Brown said that Herzog, at Vilatte's ordination, "had pledge d him to canonical obedience to the Bishop of Fond du Lac" and sent him "not as a missionary responsible to himself [...] but as a priest under the jurisdiction of the Bishop of this diocese." Brown then added Vilatte to the diocesan cleric al list, as a missionary priest, and made "this public statement of the peculiar circumstances of the case."[31](pp5, 28 29, 46) Grafton revealed years later, in the Journal of the fourteenth annual council of the Protestant Episcopal Church in the Diocese of Fond du Lac, that sending Vilatte to Bern "seemed [...] more e xpedient, as the Canons [...] would have compelled at least a year's delay in [. ..] Vilatte's ordination [...]"[8](p56) Herzog ordained others in a similar way. Alexander Robertson described the case of Ugo Janni, in Campello and Catholic Reform in Italy. After failing to establi sh a self-sustaining mission in Rome,[32](p133) which was supported by the ACS t hrough "a committee of direction and aid" led by Nevin,[32](pp84 85) Count Enrico di Campello, a canon of St. Peter's Basilica who resigned and left the RCC,[32]( pp33, 63, 72) turned to Arrone, in Umbria's Nera river valley, which seemed suit ed for re-establishing his reformation efforts.[32](p133) In 1889, Campello visi ted San Remo, on the Italian Riviera, as Robertson's guest where he was introduc ed to the syndic and "to many other persons of influence in the town" on his fir st visit.[32](pp177 178) He visited a second time. "To secure as influential and r epresentative an audience as possible, admission was made by tickets" to Campell o's discourses held, with permission of the syndic, in the town theater.[32](pp1 79 180) "All were, evidently, earnest students and followers of Mazzini," accordin g to Robertson. Therefore, Campello argued that Giuseppe Mazzini's idea was real ised in his sect, the Chiesa Cattolica Riformata d'Italia, although, according t o Campello, Mazzini's philosophy was defective.[32](p182) Those supporters, in S

an Remo, decided to establish an exclusive church in San Remo.[32](pp183 185) Robe rtson wrote that a "fact in connection with the San Remo church is this. All its members gave evidence of their Christian knowledge and character before they we re admitted; and their admission was only given in answer to their own written a pplication."[32](p185) It included "men of education, position, and influence."[ 32](p184) Robertson added that "the English visitors, who reside there during th e winter, have, as a whole, taken a lively interest in Campello's movement, and have extended to it their support."[32](p186) Although Janni was only trained by Campello and evangelized in Arrone, "the time had come for him to receive ordin ation" so he "would then be in a position to organize a congregation at San Remo and administer the sacraments." Campello communicated on this matter with John Wordsworth, the Church of England's Bishop of Salisbury, "who, after fully satis fying himself as to the candidate's fitness by examination and by other ways," r ecommended Janni to Herzog, who then ordained him.[32](p184) According to Christ ian Oeyen, in Religion Past & Present, in 1901 Janni converted to the Waldensian Church.[33](p345) Also, two years before Vilatte's ordination, Herzog was commi ssioned by the PECUSA to conferred confirmation on Episcopalians in St Paul's Am erican Episcopal Church in Rome, assisted by Nevin.[34] Holand wrote that John B. Everts, a spiritualist who was previously a bar owner in Green Bay, came to the town of Gardner in 1880 and held sances in private hous es. Many people were interested and became followers, particularly in 1885 when 40 Belgian families "renounced all allegiance to the church and joined the ranks of the spiritualists."[26](pp209, 416 417) They organized their own church.[35](p 161) Holand included an account about the events from the Door County Advocate w hich printed that a "religious war is imminent in this town between the Catholic s and the spiritualists" as a description.[26](p417)[36] Wisconsin towns are uni ncorporated political subdivisions within a county similar to civil townships in other states; they are not human settlements commonly also known as towns. As a newly ordained priest, Vilatte went to the tiny settlement of Little Sturge on, Wisconsin, and secured a log cabin about 3 miles (4.8 km) south, fronting on Green Bay. He divided the log cabin into a dwelling section and a chapel sectio n. This was called the Bon Pasteur mission, Little Sturgeon.[28](p19)[i] Classif ied as an "unorganized mission" in the Episcopal Diocese of Fond du Lac, Bon Pas teur was established in 1885 with Vilatte designated as the missionary priest ta king charge on July 16, 1885.[31](p5, 8, 46) He received a missionary stipend.[9 ](p4) Grafton wrote that Vilatte was given charge of an Old Catholic mission, th e property of the church and buildings belonging to the Episcopal Diocese of Fon d du Lac. He was partly supported by funds from the Episcopal diocese, sat in co uncil along with the other priests belonging to the diocese, and was visited by the bishop, who confirmed his candidates and was, like any other clergy, under t he bishop's jurisdiction.[25](p172) It was listed as a rectory without a church or chapel or other property.[31](appendix E) Bon Pasteur was reclassified for on e fiscal year as a "non-reporting unorganized mission" and did not report financ ial data.[37](appendix F) Grafton wrote that Vilatte gave exaggerated reports ab out his work.[25](p172) Cornelius Kirkfleet wrote, in The White Canons of St. Norbert, that after he was ordained, Vilatte erected a church and parsonage midway between two Roman Catho lic parishes in Door County.[38](p222) In 1888, Bon Pasteur was reclassified aga in as an "unorganized mission" with Vilatte designated as the missionary priest; that year, 1888, the Old Catholic Mission supported one married priest with his wife and child, two single priests, and two students.[8](pp75 76) This was called the Precious Blood mission, Little Sturgeon (Gardner).[28](p51)[j] A p 4 8 spiritualist church was also built in 1888 and became a frequently visited sto on a traveling mediums circuit.[26](p209)[k] It is located within .9 miles (1. km) of the Precious Blood mission.[39][40][41] Although it was admitted in 188 as an "unorganized mission", the Precious Blood mission was reclassified for t

he first time as an "organized mission" in 1889, with Vilatte designated as the missionary priest taking charge, years earlier, on July 4, 1885; that year, 1889 , the Old Catholic Mission supported two priests, one brother and two students.[ 42](pp24, 68 69) Kirkfleet wrote that Vilatte's "'revised' religion spread rapidly in the peninsu la" and obtained a foothold even in Green Bay.[38](p222) But Marx and Blied thou gh "it never attained virility" among the Belgians.[43](p62) According to Jean Ducat, in Brabanons au Nouveau Monde, Vilatte tried to discredi t Adele Brise and her work in Robinsonville (Champion), but the Belgian colonist s and priests continued to trust in the "providential work" such as the first fr ee school in the area. Ducat wrote that the Shrine of Our Lady of Good Help beca me a place of Christian pilgrimage the importance of which grew steadily and con tributed to maintaining the Catholic religion in a region plagued by heresy.[44] Brise's reputed mystical visions became, over 150 years later, the first and on ly Marian apparition in the United States approved by a Roman Catholic diocesan bishop.[45] In 1890, Vilatte proposed to Grafton to be consecrated as a "bishop-abbot" to th e American Old Catholics and as a suffragan bishop to Grafton;[1](p99)[25](p172) but the PECUSA canons did not allow for that and, as Grafton had no authority t o do so, he refused Vilatte's request.[25](pp172 173) Grafton thought Vilatte was neither "morally or intellectually fit for the office" of bishop.[25](p173) Being ambitious to become a bishop, after Brown's death in 1888, Vilatte applied to the Old Catholic Church of the Netherlands (OKKN).[25](p172) He claimed that he was elected to the episcopate by the Old Catholic families themselves, at a synod held at the St. Mary's mission.[4](p66)[l] The first time Vilatte sought to reconcile with the RCC is recorded in an August 12, 1890, letter from Bishop Frederick Katzer, of the Roman Catholic Diocese of Green Bay, to Vilatte, in which, Katzer wrote that Vilatte would have to public ly retract and make a retreat in a religious community.[46](p113) Marx and Blied wrote that "Vilatte wanted to function as a priest," so, "Katzer added that the Holy See would judge his orders and prescribe what theological studies he shoul d make."[46](p113) Vilatte thanked Katzer for the letter and "remarked that he w ould prefer to see his flock Catholic rather than Protestant."[46](p114) Anson w rote that nothing further developed.[1](p101) Grafton suspended Vilatte for six months after his council declared on March 31, 1891 that, in their opinion, "Vilatte abandoned the Communion of this Church an d renounced its ministry."[47](p16, 38) Grafton consulted with Williams as to what he should do. Acting under Williams' advice, Grafton wrote to the OKKN Archbishop Johannes Heykamp of Utrecht that he would transfer Vilatte, if Heykamp so wished, from his jurisdiction to that of Heykamp. In this way the PECUSA would be relieved of Vilatte and not responsible for having any connection with him. Grafton pointed out to Heykamp that all the property of the mission belonged to the Episcopal Diocese of Fond du Lac and wa s legally held by it. In case of his accepting Vilatte, Vilatte would be obliged to leave this work and Grafton would appoint a replacement.[25](p173) Heykamp w rote to Grafton that after he understood the situation between Vilatte and Graft on, he "had declined having any further correspondence" with Vilatte.[48](p38) T he OKKN declined accepting Vilatte. Subsequently Vilatte repudiated Grafton's ju risdiction and left the PECUSA, whereupon, according to PECUSA canons, Grafton d eposed him.[25](p173)[48](p41) Vilatte witnessed the complete abandonment by his first congregation.[5](p4)[16] The congregation of the Precious Blood mission w as "unfaltering in its allegiance" to Grafton, as was Gauthier, and declared "th e unity existing among themselves and their loyalty to the Diocese of Fond du La

c."[48](p38) When he left, Grafton wrote that Vilatte had lost the confidence of all their clergy and people.[25](p173) An alternative narrative also can be found: Vilatte suggested to Brown that his (Vilatte's) Presbyterian mission should be t aken over by the Episcopal Diocese of Fond du Lac as an Old Catholic outpost.[ci tation needed] Brown seized on this as a means of building a bridge with the Old Catholics in Europe and agreed to support Vilatte. In 1888 Brown, who had supported Vilatte morally and financially, died and was s ucceeded by Grafton. Grafton, unlike Brown, did not favor Vilatte and conflicts soon arose. In order to correct the canonical situation created by Brown, Grafto n demanded that Vilatte surrender ownership of his missions to the diocese which had paid for them in the first place; Vilatte complied in August 1890. Despite this, however, the relationship between the two deteriorated fast. At the heart of the dispute was the conflicting vision for Vilatte's missions he ld by Vilatte and Grafton. Vilatte hoped that Grafton would continue Brown's pol icy of financing these missions in the hope of converting Roman Catholics to non -papal Old Catholicism and of using these missions as a springboard to founding the Old Catholic Church in North America. Grafton, on the contrary, wished to in tegrate these missions into his Episcopal diocese. Adding to the dispute was Vilatte's refusal to break with the Franco-Belgians' a damant rejection of Anglican orders as invalid, while accepting the validity of Old Catholic orders; an attitude carried from Roman Catholicism. Brown had been willing to countenance this but Grafton took this as an affront to the legitimac y of his own orders as a bishop.[citation needed] In the meantime Heykamp, hearing of Vilatte's difficulties with Grafton, wrote t o him to disassociate himself from Episcopalians. In reply, Vilatte asked whethe r the OKKN would consecrate him as the Old Catholic bishop for North America. Wh en Grafton was informed of these developments he wrote to the Ultrajectines that he would not oppose their consecrating Vilatte as an Episcopal coadjutor bishop for the Fond du Lac diocese.[citation needed] As the OKKN and the Catholic Diocese of the Old Catholics in Germany and the CKS delayed answering Vilatte until they had met in the First International Old Cat holic Congress in Cologne, Vilatte next sought to affiliate himself with the Rus sian Orthodox Church (ROC). He began correspondence with the ROC Bishop Vladimir Sokolovsky of Alaska and the Aleutian Islands. When Grafton learned of these developments he published warnings to Episcopalian s to stop supporting Vilatte. He also demanded that Vilatte cease operating from the Old Catholic missions owned by the Episcopal diocese. In response Vilatte a nnounced in September 1890 that he was severing relations with the PECUSA and fo unded a new independent mission near Green Bay. St. Anne Colony[edit] Further information: Charles Chiniquy Society of the Precious Blood[edit] Not to be confused with Society of the Precious Blood or Sisters of the Precious Blood. The Society of the Precious Blood (SPB) was founded in 1887 in Wisconsin by Vila tte, under the name Socit Missionnaire du Prcieux Sang pour l'vanglisation des campag nes. There were French Canadians in the northern part of Door Peninsula who work ed as laborers and foresters. It was an environment similar to Gatineau in Quebe c, where Vilatte had worked as a teacher.

Others joined the church, including John B. Gauthier. He had been a teacher in O ttawa and in Illinois. After his ordination for the Precious Blood mission in 18 89, he became master of novices and gave SPB a great impulse. He was a spiritual man and a good pedagogue. The children liked him and several became religious[c larification needed] under his influence. Certain came with him to Quebec, to mi nister in the Berthier and Maskinong counties and in Montreal. One of them was St ephen Ct, who is at the origin of the parish of Greater Montreal. The Christian Catholic Church would not have developed as it did without the mis sionary activity of the religious of the Precious Blood.[who?] They preached Chr ist according to Scripture. Their goal is always to do pastoral work under this impulse. The first nuns, Sister Mary Ashmun and Sister Anne Schoen, joined the S PB in 1894. They were teachers and worked in Wisconsin. Marx and Blied wrote that a letter "indicates that two self-styled sisters who o perated among the Belgians were induced to join Vilatte for temporal benefits" a nd there was extremely little evidence that the women may have belonged to a Jan senist sisterhood of St Martha.[43](p62) The SPB tried different formulas, including the Benedictine Abbey of St. Dunstan in Wisconsin (1908) under Dom Bernard Harding, and Vilatteville in Mexico,an ec umenical community devoted to holistic wellbeing (through biological agriculture ).[citation needed] Sturgeon Bay seminary[edit] Main article: Vilatte seminary at Sturgeon Bay In March 1887, Vilatte, pastor of the Precious Blood mission, visited The Indepe ndent newspaper office, in Sturgeon Bay, and informed the newspaper that: he had solicited funds for building a seminary and "secured several thousand dollars f or commencing the work", plans were being made in Chicago, furnishings were secu red, and "construction will be commenced in June". He was asked about his order and responded that the "order has a large number of adherents" in Europe and "is doubling every three years" in some of those countries. Curiously, the article did not mention the name of the order.[49] In April, the Door County Advocate re ported Vilatte visited Sturgeon Bay on April 25, 1887 to obtain a suitable locat ion for the establishment of a college of his order.[50] Although months earlier Vilatte said "construction will be commenced in June", by the end of May, the D oor County Advocate reported, only that, he had "signified his willingness to es tablish a seminary in this city provided our people see fit to donate the requir ed real estate", and that, a benefactor, who "will give the society other materi al aid if it is necessary to secure the institution for this city", donated 1 ac re (0.40 ha) of land.[51] In July, land "which has been purchased by the donatio ns of our citizens" for the college, was transferred and work was to start on bu ildings in September.[52] The next day the city council permitted "himself and f amily" to reside in a vacant school building; he was to operate a school in that building until his seminary was completed.[53] In October, he began visiting ci ties along the East Coast of the United States "in quest of funds with which to erect the proposed seminary."[54] He was away for several months. But a week aft er his return from touring the East Coast of the United States,[55] Vilatte shoc ked Sturgeon Bay. His "contemplated seminary" would not be established there but elsewhere, wrote The Independent, in an article titled "Can this be true?" whic h exasperated that, "[t]he reasons given for this change are so extraordinary th at we are not prepared to accept the statements made without further testimony." Vilatte wrote to Chris Leonhardt, President of the Business Men's Association, the group which facilitated the land purchase and aided him, that, Our intention to build as about to be carried because or ill-feeling itizens against us and in this city a college for students of our denomination w out, but after mature deliberation we find it necessary, and strong antipathy on the part of some of your fellow-c our work, to postpone the matter until better days, [...]

on many occasions [...] members of our family who have been spending the winter in this city have been publicly insulted in the streets and other places, and y ou will see how necessary it is that we protect the honor and the feelings of ou r students from such unpleasant occurrences and to guard them from such sad exam ples of ill-breeding and uncivilisation. [...] Since a large property in grounds , buildings, library and other requisites for a seminary are offered us elsewher e, we can afford to wait. Therefore, [...] we are compelled, by circumstances de pending upon the conduct of your citizens alone, to withdraw for a while from yo ur place, which is the center of our operations.[56] His letter was seen as a deleterious depiction of their community. The Independe nt editorialized: This city is endeavoring to increase its population and resources by inviting ma nufacturers and others to locate here. A seminary to accommodate a large number of students was about to be built, all preliminary arrangements having been made , but that seminary is now lost to us because, as its projectors allege, they ha ve encountered "ill-feeling, antipathy, and public insults" from some of our cit izens. That we should lose an institution which would have annually distributed thousands of dollars among our merchants, farmers and others, is bad enough but to have it charged that our bigotry, bad manners and uncivilization have driven away one of the very institutions which many of us are striving to obtain is a f oul blot upon the reputation of Sturgeon Bay and will cost us dearly unless it i s removed.[56][m] Brown died within weeks of Vilatte's announcement, on May 2, 1888. By 1889, his scheme was apparent and he was seen as a scoundrel; building a mona stery or college, the Door County Advocate wrote, "at any rate is the talk" neve rtheless "without ever accomplishing anything" substantial. What would be thought of a business man who would strike a town and under the pr omise of erecting a manufacturing establishment obtain the necessary site from t he citizens, and after obtaining what he was after, turn around and tell the dup ed ones that their society was not up to his standard? This is precisely what [. ..] Vilatte did right here. He induced our people to give him several acres of l and for a college site, and after he had secured this he immediately sought else where for a location, using his success here as a lever to induce other towns to do a little better for him. Why, if a man did such things in the transaction of ordinary business he would be branded as a fraud at once, and he might consider himself fortunate were he not arrested for obtaining goods under false pretense s.[57] Emma de Beaumont, wife of Father Ernest, the Episcopal priest who assisted Vilat te since 1887,[58] wrote to the Door County Advocate that, regardless whatever V ilatte had said, nothing had been done "toward building a college elsewhere" sin ce Brown's death "upset whatever may have been the plan". [Brown] ordered us here, [...] from New York to take charge of the new college, and after waiting [...] over ten months, during which we suffered much, we were left by [... Vilatte]. [...] We have been the first to suffer from the many chan ges you speak of in [...] Vilatte. We have given our time and spent our money, a nd are yet patiently waiting for a new bishop. [...] It is also true that [...] Vilatte intends to convert Little Sturgeon into a monastery, but we consider the matter as one of the many utopias of his reverence, and do not see how he can d o so without his bishop's consent. [...] we received a communication from [...] Vilatte which stated in effect that he intended abandoning the work, and immedia tely afterward he turns about and commences the erection of a new church at Dyck esville. So you see one cannot well put any faith in what he says, he is so chan geable, not considering a project before beginning it. I think it is well that y

ou should know that there is no college anywhere; that the bubble burst long ago , and that any statement made to the contrary is false. [...] Our furniture and other possessions have been packed [...], we are here waiting, wiser, but much p oorer, for having seen the work of [...] Vilatte.[59] This project was never carried out and the land was returned to the donors.[28]( p20) Dyckesville[edit] A second congregation, classified as an "unorganized mission" in the Episcopal D iocese of Fond du Lac, was established in 1888 with Vilatte designated as the mi ssionary priest taking charge on June 1, 1888.[42](pp24, 72) This was called the St. Mary's mission, Dykesville (Duvall).[28](p50)[l] By October 11, 1889, less than two years after his Sturgeon Bay seminary scandal, a church, 93 ft (28 m)??3 6 ft (11 m), and a parsonage, 30 ft (9.1 m)??30 ft (9.1 m), was completed, locate d on 2 acres (0.81 ha) of land including a cemetery. The Independent reported th at Gauthier sailed to Europe where he would be ordained and that Vilatte receive d a letter from Heykamp "informing him that an [O]ld [C]atholic bishop will in a short time be selected to take charge of the [C]hurch in this country."[61] He later received a gift of over 100 antique theology books, "many of them are more than two centuries old", from Heykamp and Jacobus Johannes van Thiel, of the Ol d Catholic seminary in Amersfoort.[62] Grafton attempted to remove Vilatte from the St. Mary's mission in 1891.[9](p5) Herzog and Reinken's investigation concluded that Vilatte was an Episcopalian, a ccording to Marx and Blied, Herzog wrote to Vilatte on March 24, 1891 and "ended his letter bluntly: 'I want to have nothing more to do with you'."[9](p6)[24](p p22 23) An anthology of correspondence excerpts was published, c.?1893, as Ecclesiastica l Relations between the Old Catholics of America and Foreign Churches in respons e to an 1892 Second International Old Catholic Congress resolution.[24](pp1 2)[fur ther explanation needed] In Marx and Blied's opinion, this compilation was proba bly edited by Vilatte.[43](p62) Russian Orthodox[edit] Isolated from both the Episcopalians and the Old Catholics, Vilatte turned once again to another denomination. The text of a widely republished and translated 1 891 document, purportedly from the Russian Orthodox Church through Bishop Vladim ir Sokolovsky of San Francisco and Alaska, announced Vilatte's conversion from a n Old Catholic confession of faith to an Old Catholic Orthodox confession of fai th under Russian Orthodox Church patronage.[further explanation needed] It also declared that only the Holy Synod of the Russian Church or Sokolovsky can prohib it or suspend Vilatte's religious functions; and, states that any action contrar y to the declaration is null and invalid, based on the liberty of conscience and unspecified United States law but without mention of Russian Orthodox Church ca non law.[n] Sokolovsky "appears to have granted him some form of recognition," a ccording to Brandreth.[2](pp32, 48) In 1891, Sokolovsky visited Vilatte at the S t. Mary's mission.[65][l] Margrander wrote that Sokolovsky intervened, approved Vilatte's confession of faith and his official acts, and referred him to the Hol y Synod of the Russian Orthodox Church.[11](p188) He "found himself unable to ac cept these communities and permit the continued use of the Roman Catholic rites and customs."[66](p1070) Sokolovsky was removed, soon after, in the wake of a se ries of scandals.[o] Harding also corresponded with Russian General Alexander Ki reev.[24](pp24 25)[p] However, "owing to the constitution of the Russian Church, V ilatte could not hope to obtain the episcopate from that source, or at least not without great difficulties."[5](p6) While waiting for the Russian Holy Synod's decision, Vilatte also consulted with

Malankara Orthodox Syrian Church Bishop Antonio Francisco Xavier Alvares. Alvar es offered to come to America and consecrate him bishop;[11](p188) Vilatte respo nded that he would travel to Ceylon. Anson believed that Vilatte did not want Al vares to realize the diminutive size of the schism.[1](p106) After months of wai ting for a decision from the Russian Holy Synod, Vilatte sailed to Ceylon to rec eive the offered episcopate.[11](p188) Malankara Orthodox Syrian[edit] For more details on Saint Thomas Christians, also called Syrian Christians or Na srani, see Saint Thomas Christians. Susan Bayly wrote, in Saints, Goddesses and Kings, the St. Thomas Christians wer e by the 1880s fragmented and included a "bewildering array", based mostly on Ch ristian evangelicalism, of "wildfire sects, breakaway churches and messianic Chr istian guru figures"; and, unlike in the past, they were then shunned as rituall y polluting by caste Hindus.[71](pp286 287) There was, and still is, a caste syste m among Indian Christians. To gain group status, they engaged in mass conversion campaigns, with a goal of increased adherents with maintained caste affiliation of the converts. For example, according to Bayly, baptized low caste Christians were "hived off into separate churches of their own" and not permitted to worsh ip together.[71](p315) According to Robert Frykenberg, in Missions and Empire, t here are at least six identified communities which claim apostolic tradition tha t are the historic Saint Thomas Christians.[72](p123) Writing about the Syro-Malankara Catholic Church prior to its regaining Catholic ity, William Richards wrote, in The Indian Christians of St. Thomas, that their history shows a constant effort to obtain bishops, of Syrian descent, in communi on with the Holy See.[73](p62) Finally, in 1896, three Roman-Syrian priests were consecrated as titular bishops, and sent to Travancore and Cochin as vicars apo stolic. All the Roman-Syrians are under these Metrans and they use the Syriac la nguage in their churches.[73](pp62, 64)[q] This is not the denomination that con secrated Vilatte. Goanese schism in British Ceylon[edit] For more details on the Goanese schism in British Ceylon, see Antonio Francisco Xavier Alvares. The denomination that consecrated Vilatte was a part of the Malankara Orthodox S yrian Church that had a Latin Rite patrimony. V. Nagam Aiya wrote, in Travancore State Manual, that Alvares "describe[d] his Church as the Latin branch of the S yrian Church of Antioch."[77] The Holy See sought to consolidate two co-existing jurisdictions, the Padroado j urisdiction and the Congregation for Propagation of the Faith jurisdiction.[5](p 6) As part of the transition, churches served by Goan Catholic priests remained under the jurisdiction of the Patriarch of the East Indies until 1843. Later, th is transition was delayed and extended until December 31, 1883. In British Ceylo n, it ended in 1887 with the appearance of a papal decree that placed all Cathol ics in the country under the exclusive jurisdiction of the bishops of the island . That measure met resistance. Alvares and Dr. Pedro Manoel Lisboa Pinto founded in Goa, Portuguese India, an association for the defense of the Padroado. Then, according to G. Bartas, in Echos d'Orient, they complained that the new diocese and vicariates, were headed, almost exclusively, by European prelates and missi onaries, and petitioned the Holy See for the creation of a purely native hierarc hy. Bartas did not state if there was a response, but wrote that Alvares settled the difficulty by reinventing himself as the head of his schism, appearing on C eylon, and settling into the main old Goan Portuguese churches in the village of Parapancandel.[clarification needed (place name)][78] Alvares was a Roman Catho lic Brahmin.[r] Aiya wrote that Alvares, an educated man and the editor of a Cat holic journal, was a priest in the Metropolitan Archdiocese of Goa. Failing to m aintain amicable relations with the Patriarch of the East Indies, Alvares left t he RCC and joined Mar Dionysius the Metropolitan in Kottayam who consecrated Alv

ares as bishop.[77][s] Later, he returned with title of Alvares Mar Julius Archb ishop of Ceylon, Goa and the Indies, and involved about 20 parishes in the Roman Catholic Diocese of Jaffna and in the Roman Catholic Archdiocese of Colombo on the island in his schism.[9](p6)[78] Consecration[edit] According to Marx and Blied, "several shady characters claim to have given him t he information" about Alvares but Brandreth and others attribute Harding as the source.[2](p32)[9](p7) Vilatte "never had a sizable income" according to Marx an d Blied but could accumulate money for travel. For example, the people of Dykesv ille donated $225 for his journey.[9](p8) and being elected bishop by his small flock (according to the records of the Episcopal Diocese of Fond du Lac, Vilatte had about 500 adherents), Vilatte sailed to Ceylon. There Alvares and two other Jacobite bishops consecrated him with the permission of the Patriarch of Antioc h as Timotheos I, Jacobite Old Catholic Bishop of North America on 29 May 1892; Pinto, acting as the U.S. Consul,[citation needed] attested to the consecration. When news of this reached North America the PECUSA excommunicated Vilatte. Archbishop[edit] After an investigation forced him to wait nine months on the island,[4](p67) Alv ares, Bishop Athanasius Paulos of Kottayam and Bishop Gregorius Gewargis of Nira nam consecrated Vilatte to the episcopate in 1892 and named him "Mar Timotheos, Metropolitan of North America", probably with the blessings of Syriac Orthodox C hurch Patriarch Ignatius Peter IV.[83] Grafton thought they were deceived by Vil atte statements as to his relation to Grafton and the extent of his work.[25](p1 73) There are claims that nobody has ever seen the original Syriac language form of this document.[4](p67)[83](p159) According to Brandreth, no Syraic authority had authenticated the signatures depicted in a photostatic copy of a purported translation of the Syraic document.[2](p34) mile Appolis wrote, in Revue d'histoire de l'glise de France, that Vilatte was tit led "Old Catholic Archbishop of Babylon" (archevque vieux-catholique de Babylone) and his cachet was an archiepiscopal cross, with the motto Ex Oriente Lux from th e east, light.[4](p67) Likewise, Vignot included an excerpt, of Georges Aubault de la Haulte-Chambre description of Vilatte, from La Connaissance, in which Vila tte was also called the "Old Catholic Archbishop of Babylon".[12](p33)[84] For its part, the Episcopal Church, on March 21, 1892, having already degraded f rom the priesthood and excommunicated Vilatte, stated in its General Convention of the same year that it did not recognize his consecration as it took place in a Monophysite sect which does not accept the dogmas of the Council of Chalcedon. [4](p67) The Episcopal Church bishops declared Vilatte's episcopal orders to be void. The work in the Episcopal Diocese of Fond du Lac has gone on, Grafton had three parishes under three priests, where the Old Catholic services were continu ed. In all this difficult matter, Grafton consulted his Presiding Bishop and fol lowed his counsel; they did not wish to further a scheme which would make Vilatt e a bishop, nor did they wish to offend the Old Catholics of Holland. Williams b elieved they had saved the Episcopal Church from what might have become a great scandal.[25](pp173 174) Returning to America and to his work in Door County, he ultimately moved to Gree n Bay, where he erected his cathedra.[38](p223) During this time, Vilatte used t wo church buildings: St. Joseph's church in Walhain, and St. Mary's mission in D ykesville.[43](p60)[l] He no longer used the Precious Blood mission which belong ed to the Episcopal Diocese of Fond du Lac.[43](p61) A request was sent from Bishop Sebastian Gebhard Messmer of the Roman Catholic D iocese of Green Bay, Wisconsin, to the Premonstratensian abbot of Berne Abbey in Heeswijk, Netherlands, for priests needed to minister to the Belgian and Dutch settlers involved in Vilatte's schism; beginning in 1893, priests whose special

mission would be to minister to their spiritual needs were sent.[85] Vilatte "di d not give up without a struggle" and "[n]umerous letters from him are in the ar chives of St. Norbert Abbey, some of them of a threatening nature, all giving in direct testimony to the fact that the early Norbertines were successful in stemm ing the tide of [...] doctrines and religious practices which were disturbing th e peace of the Catholic Belgians on the peninsula." The missionaries succeeded, according to Kirkfleet, by "appealing to the native Catholic instinct of the Bel gians rather than by refuting the doctrines of the apostate."[38](p228) In 1893, Vilatte had a booth at the World Parliament of Religions in Chicago, al though he was not an invited delegate. Carlos Parra wrote, in Standing with Unfa miliar Company on Uncommon Ground, that "Despite the spectrum of religious tradi tions and theological views displayed at the Parliament, not everyone was welcom e as a delegate. John Barrows emphatically stated that 'the Parliament was rigid ly purged from cranks. Many minor sects, however, tried earnestly to secure a re presentation, for which there was neither time nor fitness'."[86][87] Vilatte wa s not invited. Barrows wrote, in The World's Parliament of Religions, that peopl e sought unsuccessfully to use the parliament for propaganda.[87] According to P arra, "a character like Vilatte embodied the worst possible nightmare about reli gious indifferentism for a Catholic mind. As a result, he was kept at the margin s of the Parliament."[86] He did not take an official part in it.[1](p111) At this time, Vilatte began his dalliance with Polish Roman Catholics who, dissa tisfied with non-Polish Roman Catholic priests, sought to set up an independent Catholic church at the urgings of the priests Anthony Kozlowski and Franciszek H odur. Green Bay[edit] For more details on the 1894 c.?1895 independent confederation of churches, comp osed of congregations which individually separated from the Catholic Church, fou nded by Anton Francis Kolaszewski and Alfons Mieczyslaw Chrostowski in the Unite d States, see American Catholic Church (1894). On February 23, 1894, Vilatte bought land and built a small frame structure, his cathedral dedicated to St. Louis IX of France, in the city of Green Bay that ye ar.[88](p28) Later that year, the first convention of the American Catholic Chur ch (1894) (ACC1894) appointed Vilatte as its ecclesiastical head "without arbitr ary powers".[89] Constantine Klukowski wrote, in History of St. Mary of the Ange ls Catholic Church, Green Bay, Wisconsin, 1898 1954, that the 1894 Green Bay city directory lists Vilatte's cathedral "as 'American Catholic'" and its officials a s: Vilatte, archbishop metropolitan and primate; Anton Francis Kolaszewski, vica r general; Stephen Kaminski, consultor; and, Brother Nicholas, church manager.[8 8](p28) In 1895, C. Basil, SPB, was listed as rector of St. Louis's cathedral.[8 8](p28) During this time, Vilatte used three church buildings: St. Louis's cathe dral in the city of Green Bay, St. Joseph's church in Walhain, and St. Mary's mi ssion in Dykesville.[43](p60)[l][further explanation needed] He no longer used t he Precious Blood mission which belonged to the Episcopal Diocese of Fond du Lac .[43](p61) Shortly thereafter, reduced to penury, Vilatte traveled the East Coast offering the sacraments to, and soliciting monetary aid from, Episcopalians and Roman Cat holics, but was rebuffed; in some places he was driven away by the Franco-Belgia n Catholics.[1](pp110 111) Vilatte sought a second time, c.?1894 c.?1900, to reconcile with the RCC. In Mar ch 1894 he approached Archbishop Francesco Satolli, Nuncio to the United States, who wrote to Messmer that Vilatte wished to reconcile; the next month, Vilatte wrote to Messmer that he was preparing his people for reconciliation.[1](p111) M ore correspondence took place between Satolli, Messmer and Vilatte. Later that y ear, the RCC offered to pay the expense of Vilatte's journey to Rome. His case d ragged on for almost four years until, in 1898, Satolli wrote to Messmer that Vi

latte was ready to reconcile.[1](p111) But Vilatte remained indecisive.[1](p112) Messmer "realized that there was no hope for a sincere conversion" and wrote to Satolli: For the present, he has an asylum among the schismatic Poles, who will pay him c ourt until he will be infatuated and foolish enough to consecrate one of them fo r the episcopate. Then they will cast him out, and being in such an extremity, h e will probably have one more recourse to the Catholic Church, asking for money and pardon. But will it be sincere?[1](p112) In 1898, the name was changed from St. Louis cathedral to St. John church and A. A. Mueller was listed as rector.[88](p28) On February 10, 1898, Vilatte signed over his cathedral church to the company which foreclosed on him; it sold the ch urch to Messmer on the next day. Messmer's dedication of the church as St. Mary of Czestochowa Church, which took place about two weeks later, included a proces sion accompanied by a city marching band.[88](pp33 34) Marx and Blied did not stat e the disposition of St. Joseph's church but wrote St. Mary's mission was lost a t the same time.[43](p60)[l] "Vilatte's cathedral was never known as Blessed Sac rament cathedral, as some claim," wrote Klukowski.[88](p28) Another mission was founded in Green Bay; it became the PECUSA Church of the Blessed Sacrament in 19 08 and a priest ordained by Koslowski was placed in charge.[28](pp21, 55)[88](pp 28, 31) During this time he consecrated Kaminski and voyaged to Europe where he stop at Llanthony Abbey, to ordain Joseph Leycester Lyne, and "explained that he was in a hurry, on his way to Russia at the special invitation or the Holy Synod of Mos cow" but that was improbable.[1](pp114, 118) In early 1899, he was in Rome and most Catholic newspapers reported that he soug ht reconciliation with the RCC instead of union with the ROC.[1](p118) Messmer d isclosed that "Vilatte had admitted to him personally that he had never been in good faith" and both Messmer and Katzer advised the Holy Office to delay passing judgement on his orders to test his sincerity. A Congregation of the Holy Offic e Consultor, Father David Flemming, issued Vilatte's abjuration statement and a Roman Curia official, Bishop John Joseph Frederick Otto Zardetti wrote to Messme r that Flemming had the case under control.[1](pp118 119) He made a "solemn recant ation of his errors" February 2, 1899, but, according to Weber, he "relapsed wit hin a short time" after he outwardly reconciled to the Roman Catholic Church.[16 ] Vilatte disagreed with authorities in Rome and as a result did not return to t he RCC; authorities would not recognise him as a licit bishop.[90] He did not ta ke a solemn vow of abjuration and was not reconciled with the RCC for second tim e.[1](p119) By early 1900, Vilatte was in the Benedictine Ligug Abbey, near Poitiers. "He app ears to have told" the monks that he wanted to make a careful study of ordinatio ns in the Syro-Malabar Church, so that he could convince the authorities in Rome of the validity of his episcopate.[1](p119) Aubault wrote a picturesque descrip tion of when, in the monastery, he met Joris-Karl Huysmans and Vilatte.[1](pp119 1 20) While living as a guest of the Benedictines of Poitiers, Vilatte did not cease h is subversive, anti-Catholic activities, although conducted secretly. News of th is reached Cardinal Franois-Marie-Benjamin Richard, Archbishop of Paris, who, on 17 April 1900, circulated a warning among his clergy to be on their guard agains t men who claimed to be ordained or consecrated by Vilatte.[1](p120) Emery colony[edit] The Advocate in Sturgeon Bay reported August 14, 1897, that Vilatte, living in G reen Bay, had bought 160 acres (65 ha) of land in Price County, Wisconsin, and p lanned to erect a church and a monastery. "It is his plan to found a colony of h

is people about the church as a center, the immigrants to come from Germany, Swi tzerland and portions of this country. [...] He expects to begin operations righ t away and will have fifty families, in the colony before winter."[91] Soon, acc ording to the September 1, 1897 Milwaukee Journal, a Milwaukee German language n ewspaper printed a letter from Messmer warning people that women were soliciting funds using Messmer's and Katzer's names without authorization. They were seen and reported; when police arrived, "the priest who accompanied the sisters was c alled before the chief and questioned and cautioned as to obtaining money by any misrepresentations," according to the Milwaukee Journal. Vilatte felt the incid ent may have "left some wrong impressions" as they solicited funds, for developi ng the 160 acres (65 ha) of forest, near Emery, Wisconsin; as Vilatte noted, all within 1 mile (1.6 km) of a logging road. "These sisters were in Milwaukee last week soliciting aid for the asylum, and in some quarters were denounced as frau ds," he said. Then, similar to how the Sturgeon Bay seminary scandal began in 18 87, he added, "we shall begin active operations within the next month" although "plans for the buildings have not been entirely completed as yet." He envisioned , "[t]he purpose of the church is to found a monastery" as an "agricultural brot herhood of the Old Catholic Church" with a seminary, and an orphanage to bring c hildren "up to agricultural pursuits". A real estate agent working for the Wisco nsin Central Railway added that, during his negotiations with Vilatte he visited his "large and flourishing congregation" in Green Bay. The agent said they purc hased "fine agricultural land" covered with hardwood forest.[92] Less than six m onths later, his diocese lost possession of its foreclosed cathedral.[88](pp33 34) Chicago[edit] Vilatte acquired U.S. citizenship then returned to the United States.[4](p68) He settled in Chicago in 1902, and used a mission begun by Father Francis Kanski a s his next permanent cathedra.[11](p189) At this time, he had severed all relations with Alvares' Independent Jacobite Ch urch of Ceylon, Goa and India, the Indian Orthodox Church and the Old Catholic C hurches of Europe.[citation needed] The establishment of the PNCC and Hodur's co nsecration was the final blow to his hope of being recognized as the Old Catholi c Archbishop of North America.[citation needed] Vilatte used, among other publications, nontrinitarian Jehovah's Witnesses publi cations for his religious education; in a letter attributed to him, in Zion's Wa tch Tower and Herald of Christ's Presence, he said: "I do certainly believe that the 'little flock' will be an instrument by whom all the families of earth will be blessed; because all the churches are in a very poor situation and the world in great desolation."[93] Vilatte's career has been described as "a gigantic ecclesiastical mess caused by one man's egotism".[citation needed][94] Consecrations[edit] Vilatte's "unilateral arrogation of status as an Old Catholic prelate did not, [ ...] reflect objective fact," according to Laurence Orzell, in Polish American S tudies. The "European Old Catholics neither sanctioned his consecration nor appr oved of his attempt to spread Old Catholicism to America."[95](p41) After succes sive annual conferences of the priests and delegates from parishes, a proposal t o elect a Polish suffragan bishop was approved, and in 1897 the convention chose Kaminski from Buffalo, New York.[11](p188) Father Antoni Kozlowski, a losing ca ndidate from Chicago, called a second convention in Chicago, which elected him a s bishop; Vilatte refused to recognise him.[11](p188) When Vilatte advised the O ld Catholics against Kozlowski's consecration, his "ecclesiastical antics" were taken into account and they "probably regarded such advice as all the more reaso n to proceed with the consecration."[95](p43) Kozlowski traveled to Europe, and, on November 21, 1897 Herzog, Gul, and Theodor Weber elevated Kozlowski to the e piscopate in Bern. Although Vilatte adherents saw a conspiracy, according to Orz

ell, it remains unclear if Grafton actively promoted Kozlowski's consecration.[9 5](pp43 44) Herzog, who ordained Vilatte, assured Grafton, in 1898, that "a desire to counter the French 'rouge' served as a major motive behind the Chicago pries t's consecration" and asked Grafton to support Kozlowski and "develop friendly r elations with him".[95](p44) Stephen Kaminski[edit] Main article: Stephen Kaminski Kaminski was born in West Prussia.[3](p44) According to Waclaw Kruszka in Histor ya Polska w Ameryce, Kaminski did not attend any college, but learned how to pla y the organ from a local organist.[3](p44) After leaving the army, he forged off icial documents for which he received a two year prison term.[3](p44) Upon his r elease, he emigrated to the United States where he clung to various priests as a n organist. He felt called to the religious life and joined the Franciscan order in Pulaski, Wisconsin, but was expelled and moved to Manitowoc, Wisconsin, wher e he worked in various menial jobs.[96](p101) He was organist at the independent Sweetest Heart of Mary Church in Detroit, Michigan (which Vilatte consecrated i n 1893[95](p42)) but later quarreled with and wrote in newspapers against the pa stor, Dominic Kolasinski, and left.[3](p44) When Vilatte visited Kolaszewski, his vicar general, in Cleveland, Ohio, to dedi cate the Immaculate Heart of Mary Church building and cemetery on August 18, 189 4, he ordained Kaminski.[97](pp50 55) The dedication ceremonies were marred by a r iot, caused by protesters in the streets, that included a stabbing and shooting. [98](pp49 51) In 1895 Kaminski and a faction of his adherents occupied the Polish parish churc h of St. Paul, a Roman Catholic church of the Diocese of Omaha in South Omaha, N ebraska, where he conducted devotion "in his own way".[96](p102)[t] Kaminski wou nded a man and then shot at the altar to create the impression that he had also been shot at.[96](pp101 103) Later that month, Kaminski was called "a Polish natio nalist who posed as a priest" by Elia W. Peattie, in the Omaha World-Herald. She wrote that he "barricaded himself in the sanctuary and used firearms to retain control, wounding Xavier Dargaczewski and Frank Kraycki." Peattie quoted in her article: "The priest, he say: 'I never leave this town till I see the bare bones of this church!' And he is seein' 'em!"[99] It was rumored he started the fire that burned the church, at the end of that month, to a pile of rubble and ashes; Kaminski's faction damaged fire hydrants so there was no way to extinguish the fire. Kaminski was arrested.[96](pp102 103) Kruszka described the Buffalo situation as being the same that took place in Oma ha.[3](p43) He wrote that, in June 1894, that Alfons Mieczyslaw Chrostowski's Ju trzenka, in Cleveland, printed that Kolaszewski and Wladyslaw Debski arrived in Buffalo to establish an independent parish.[3](p39) Hieronim Kubiak wrote, in The Polish National Catholic Church in the United Stat es of America from 1897 to 1980, that the first independent parishes in the Unit ed States were organized by German, Irish, and French Catholics. A "pattern of a parish conflict" was already in place when Poles set up their independent paris hes.[100](p85) "As long as the conflict continued, the parish most often divorce d itself from the jurisdiction of the accused bishop and stood independent of hi m, which did not mean that the parish did not consider itself belonging to the C atholic Church symbolized by the Pope. In the division with the bishops, the par ish kept very strictly to the rules of the norm of religious life, finding in it a further support for the rightness of their cause." Return to the previous sta te of affairs, exist in isolation and then vanish, or create "a self-determined religious movement" are the three alternative results, according to Kubiak.[100] (pp86 87) According to Kruszka, the causes of this "social ulcer"[u] can be found several

years earlier when Poles began immigrating to Buffalo in large numbers. They had only one church prior to 1886; they built an additional church, without waiting for the permission of Bishop Stephen V. Ryan of the Roman Catholic Diocese of B uffalo, but a storm demolished it; they demanded another church and only under p ressure from the Congregation for Propagation of the Faith was a second church b uilt. Even so, there was by this time resentment and bitterness among the people which created prejudices against the clergy. That "social ulcer"[u] burst in 18 95 when a group demanded that Ryan relinquish ownership and management of their church; Ryan did not agree to the conditions, so the rebels schismed from the RC C and organized an independent parish. Their parish did not develop at all, beca use everyone thought their pastor, Antoni Klawiter, was morally bankrupt. Klawit er eventually left, intent on reconciling with the RCC, and Kaminski, who was ac cording to Kruszka another notorious adventurer like Klawiter, replaced him.[3]( pp42 43) From 1896 until May 3, 1907, Kaminski was pastor of Holy Mother of the Ro sary Parish in Buffalo.[101](pp189 190) According to Kruszka, Kaminski once counte d under his jurisdiction a parish in Buffalo, a parish in Chicopee, Massachusett s, and a parish in Baltimore, Maryland.[102](p50) Kaminski failed to persuade Gul to raise him to the episcopate.[1](p113)[5](p12) Soon after, Kaminski was to be consecrated bishop by Vilatte, but this was dela yed over the fee charged for consecration.[3](p43) It was deliberate and premedi tated simony, the act of buying and selling an ecclesiastical office,[103] Vilat te demanded money for the consecration but Kaminski did not have enough to give. [3](p43)[95](p42) Only after Vilatte was bankrupt and had sold his house and cat hedral in Green Bay was he less demanding and agreed to consecrate Kaminski.[3]( p43) Kaminski was consecrated, on March 20, 1898, by Vilatte[101](pp189 190) as su ffragan bishop for those Polish priests and parishes which accepted Vilatte's do ctrinal reforms.[11](p188) In the end, he received $100 in cash from Kaminski an d promissory notes for a few hundred dollars more.[3](p44) Kaminski threatened t o take Grafton to court after Grafton publicly criticized him.[95](p42) "Notices were sent out," according to Anson, that stated both Cardinal James Gib bons of Baltimore and Archbishop Sebastiano Martinelli, the apostolic delegate t o the United States, "would assist at the ceremony. It is hardly necessary to ad d that neither of these prelates put in an appearance."[1](p113) However, the ne w bishop fled the United States to Canada because of creditors. He was excommuni cated by Rome and he abandoned Vilatte. Kaminski was consecrated after the 1889 establishment of the Old Catholic Church es' Union of Utrecht and its IBC, "the orders of episcopi vagantes in general, a nd specifically those of [...] Kaminski, [...] and of all those consecrated by t hem, are not recognized, and all connections with these persons is formally deni ed" by the IBC.[23](p197) On September 9, 1898, Vilatte was excommunicated by Ignatius Peter IV for consec rating Kaminski in a way contrary to the canon law of the Syriac Orthodox Church of Antioch.[4](p67) Anson wrote that in his agreement with Alvares, Vilatte ack nowledged that if he "deviated from their Canons and Rules, he would be subject to dismissal from the dignity of Metropolitan."[1](p108) Bishops were consecrate d by Vilatte "without authority" from the Patriarch of the Syriac Orthodox Churc h of Antioch, who "therefore does not recognize such consecrations or their deri vative consecrations and ordinations."[66](p1070)[80](pp39 40) For both Kaminski and olated in the Polonia C, but rather because ons of Polonia toward Kozlowski, according to Kubiak, "their movements became is community, not so much because of the propaganda of the RC of the public opinion negative assessment of the associati the dissenters."[100](p116) Kubiak wrote:

There is no doubt that in many cases, [...] the same followers and inspirers of the independent parishes were activists in [...] unions and [...] the Socialist

party. In any case, in many instances independent parishes and groups of the Pol ish Socialist Alliance arose at the same time. The social postulates, [...] even the language of their propaganda, seems to indicate to a large extent a converg ence in the two movements, [...][100](pp116 117)[v] Just before the Revolution in the Kingdom of Poland and wider Revolution of 1905 in the Russian Empire, Stanislaw Osada, in Historya Zwiazku Narodowego Polskieg o i rozwj ruchu narodowego Polskiego w Ameryce Plnocne, wrote in the United States , that Russian agents endeavored to draw believers into Old Catholicism, not for faith but for "implanting in the womb of Catholicism"[w] the basis for Polish d iscord, to facilitate the Russification of the Catholic Church.[104](p502) Kubia k quoted Osada: "There exists yet another danger, namely that in recent times th e leaders of that movement (independent) quite unequivocally help spread among t he Polish masses the slogans of the Revolutionary-Socialists."[100](p117)[104](p 502)[x] From 1898 to 1911 he edited and published a weekly Polish newspaper Warta, an or gan of his independent church. He died in Buffalo on September 19, 1911.[101](pp 189 190) After his death, the Buffalo center of the independent movement ceased to exist and most of his parishioners affiliated themselves with the Polish Nation al Catholic Church (PNCC), the Scranton center of the independent movement.[100] (p95)[106] Paolo Miraglia[edit] Main article: Paolo Miraglia-Gulotti Paolo Vescovo Miraglia-Gulotti was a priest from Ucria, Sicily, who in 1895 was sent into Piacenza, in Northern Italy, to preach the May sermons in honor of Mar y; there he was embroiled in a series of either scandals or conspiracies. He ope ned his Oratorio di San Paolo, Chiesa Italiana Internationale Paulina Irby wrote , in National Review that it began in a former stable of an old palazzo with chu rch furnishing principally provided by Mazzini's niece. His congregation had jus t that church, and "is spoken of contemptuously as the congregation of Signor Ab bate's stable", she wrote, as the Abbate family own the palazzo.[107](pp111 113) O n April 15, 1896, Miraglia, who resided in Piacenza but was a priest of the Roma n Catholic Diocese of Patti, Sicily, was excommunicated for, what was called, hi s "incredible, audacious, and obstinant scandals which long troubled the Roman C atholic Diocese of Piacenza".[108] That year, Nevin introduced in The Churchman the "modern Savonarola", Nevin wrote "he has placed himself under wise guidance, and will not be apt to do anything rashly or ignorantly" but failed to include any specifics.[109] The following week, The Churchman only hinted at the secular side of that movement by publishing a story from Milan's Corriere della Sera wh ich wrote: "The struggle is now not only religlious, but civic. The partisans of the bishop will hear of no truce with the partisans of Miraglia, and whenever t hey can, remove them from the employments that they hold."[110] Within a year, o n August 31, 1897, he attended the 4th International Old Catholic Congress in Vi enna.[111] By 1900, two reformation groups in Italy elected bishops for their churches: one group in Arrone elected Campello as its bishop and the other group in Piacenza elected Miraglia as its bishop.[112] Campello was licenced in 1883 by Bishop Abr am Newkirk Littlejohn, of the Episcopal Diocese of Long Island, to work as a pri est "wherever there may be lawful opportunity" for Campello's reformation effort s in Italy,[32](pp88 92) and by that time, Nevin already knew Campello for many ye ars.[32](p96) Campello was elected bishop by a synod of his church in 1893 and a sked Herzog for consecration, who in turn brought Campello's case to the IBC.[23 ](p196)[33](p345) The IBC refused to consecrate Campello in 1901, according to O eyen, "because of his limited number of baptisms and marriages and his close rel ationships with Anglicans, Methodists, and Waldenses".[33](p345) The Church of U trecht thought Campello was to Protestant.[23](p196) Miraglia, by then a leader of reform in northern Italy, wrote to Vilatte regarding the movement and consecr

ation.[11](pp188 189) On May 6, 1900, while the Holy See examined Vilatte's case, he consecrated Miraglia in Piacenza. Miraglia was a popular speaker known for hi s relations with Ferdinando Bracciforti, who represented Milanese liberal Protes tantism.[12](pp33 34)[113] According to Smit "the orders of episcopi vagantes in g eneral, and specifically those of [...] Miraglia, and of all those consecrated b y them, are not recognized, and all connections with these persons is formally d enied" by the IBC.[23](p197) On June 13, 1900, the Congregation of Universal Inq uisition declared that major excommunication was incurred by both Miraglia and V ilatte.[108] The next day, June 14, 1900, the Alexandria Gazette reported that h is anti-Catholicism offended the sensibilities of an American Methodist Episcopa l Church in Rome that the "majority of the Protestant congregation interrupted" his discourse "with angry protests against his abuse of the pulpit and the polic e were finally called to prevent an open riot."[114] In 1901, Tony Andr Florence, in a report about the liberal movement in Italy presented to the International Council of Unitarian and Other Liberal Religious Thinkers and Workers in London, wrote that Miraglia's "desire to be at the head of a personal movement, after s eparating him from the Old Catholics whose ideas were akin to his, threw him sud denly into a false path." His consecration by Vilatte "lost him the sympathy of many, and his profession of faith completed their disappointment." Florence wrot e that Miraglia's "reformatory movement, therefore, is now in suspense," after h e was obliged to refuge abroad.[115] While the ACS reported, in The Times, that although the "discreditable incident" of Miraglia "having arrogated to himself t he dignity" of bishop-elect and his consecration happened, the work of the "real bishop-elect", Campello, was going on independently, with headquarters at Rome. [116] It is unclear if the two juxtaposed groups were concurrent factions of one movement. In 1904, the IBC refused to recognize Miraglia's consecration as valid when he p resented himself to the sixth International Old Catholic Congress in Olten, Swit zerland.[117] Already a convicted fugitive who evaded Italian justice, Miraglia was then invol ved with religious associations in France.[4](p82) For example, a parish church in Piedigriggio, Corsica, was confiscated by the government from the Roman Catho lic Diocese of Ajaccio and devolved to a religious association formed on Decembe r 11, 1906. The parish's priest disappeared after he signed a declaration of adh erence to the sect. From May, 1907, Jacques Forcioli, a Miraglia ordained priest working for that religious association, conducted schismatic services. In Novem ber, a lawsuit was filed by a replacement priest appointed to serve the parish b y the Bishop of Ajaccio, against the mayor and Forcioli, demanding the restituti on of the church. The court rendered a judgment which condemned the mayor, decla red that religious association illegal, and ordered restoration of the property to the RCC's priest.[4](p80) Miraglia intended to ordain a priest for Christmas there; but he fled and evaded a French deportation order against him on Christma s Eve. A few days later Forcioli was arrested for stealing items from the church ; the mayor and members of the sect were arrested for complicity. Fearing assass ination, the mayor refused to implement the restitution on February 25, 1908. Fi nally, the Court of Appeal in Bastia dismissed Forcioli and restored exclusive p ossession of the Piedigriggio church property back to the RCC's priest. On March 14, 1908, La Croix emphasized that the scope of the Bastia decision was of spec ial importance, not only because it was the first judgment on the subject, but a lso because of the principles of law it invoked.[4](pp82 83)[118] Vilatte and Miraglia united in a joint effort, and except for the brief interval , c.?1906 c.?1907, when Vilatte unsuccessfully attempted to organize a religious association in France, their work had chiefly been in the Midwestern United Sta tes.[16] According to Thomas E. Watson, in Watson's Jeffersonian Magazine, after being "arrested like a common criminal" Miraglia was deported from the United S tates, on August 4, 1910, "as though he were [...] an enemy to society."[119] Tw o days before his deportation, the New York Times reported that Miraglia, "self-

appointed head" of the Catholic Independent Church of Rome, was detained on Elli s Island "on the charge that he is an undesirable citizen" after being apprehend ed in Springfield, Massachusetts. He admitted that "while in Piacenza and Parma he served several terms and was heavily fined for libel, and while a professor a t the Patti University he forged the signatures of [f]aculty to fake diplomas, w hich he sold to deficient students."[120] On February 15, 1915, The Evening Worl d reported that he was "charged with obtaining alms under false pretenses," afte r the Bureau of Charities went to his mission and "found only an empty shack," a nd arrested along with two of his alleged accomplices by detectives. While in co urt, a Deputy United States Marshal arrested him "on the charge of writing vicio us letters" to a woman.[121] Others[edit] Over the next few years Vilatte, according to Joanne Pearson in Wicca and the Ch ristian Heritage, "carried on travelling and consecrating, truly a 'wandering bi shop'".[80](p40) In the middle of 1903, Vilatte was back in South Wales and he raised Henry Marsh -Edwards, a former Anglican priest, to the episcopate with the title of Bishop o f Caerleon. The next day both men consecrated Henry Bernard Ventham with the tit le of Bishop of Dorchester. The Church of England (CoE) found Marsh-Edwards to be "incapable of holding pref erment" after he was required to "answer charges against his moral character."[2 ](p39) Although Marsh-Edwards was married, Vilatte consecrated him as a bishop. Mandatory clerical celibacy was required by Old Catholics, according to Oeyen, i n Switzerland until 1876, in Germany until 1878, and in the Union of Utrecht unt il 1922.[122](p298) Margrander explains that this third episcopal consecration, of Marsh-Edwards, conferred by Vilatte is noteworthy because the bishop-elect wa s not celibate; Vilatte's precedent was followed by Gul in consecrating Arnold M athew several years later.[11](p189) Mathew, a former Roman Catholic priest who resigned and left the RCC, was married by the CoE.[123][y] "It is probable", Anson noted, that Vilatte consecrated Carmel Henry Carfora in 1907. "But there is no documentary evidence", he added, of the event.[1](p123) C arfora, a Franciscan priest, was sent as a missionary from Italy to the United S tates where he fell into heresy.[clarification needed] In 1913, Vilatte consecrated Victor von Kubinyi in South Bend, Indiana.[124] Frederick Lloyd[edit] Main article: Frederick Ebenezer Lloyd Frederick Ebenezer John Lloyd was elected coadjutor bishop of the Episcopal Dioc ese of Oregon in 1905.[125] Nelson Crawford wrote, in American Mercury, that som e laity opposed Lloyd's election and sent a letter containing "numerous objectio ns" to the hierarchy.[125] The letter was influential and Lloyd withdrew his nam e from consideration.[125] He was not confirmed and was not consecrated by the P ECUSA.[125] In 1907, Lloyd was degraded from the priesthood by Bishop Cortlandt Whitehead of the Episcopal Diocese of Pittsburgh and converted to the RCC that year.[2](p40) In 1909, he reverted to the PECUSA.[126] He was a member of the Illinois legisl ature.[125] Vilatte's sect was incorporated in 1915 in Illinois under the name American Cath olic Church (ACC);[127] Lloyd was an incorporator along with Vilatte and Ren Loui s Zawistowski.[2](pp35 36) Vilatte consecrated Lloyd later that year.[2](p40) At the conclusion of the service Vilatte said to Lloyd:

It needs no prophet to foretell for you and the American Catholic Church a great future in the Providence of God. The need for a Church both American and Cathol ic, and free from paparchy and all foreign denomination, has been felt for many years by Christians of all the denominations. May your zeal and apostolic minist ry be crowned with success.[1](p125) He succeeded Vilatte as head of the ACC in 1920.[2](p40) According to Brandreth, Lloyd proselytized and the spread of the ACC was "largel y due to his initiative."[2](p36) Lloyd founded his Order of Antioch (OoA), which was, according to Douglas, a gro up for Anglican clergy who were ordained by Lloyd.[2](xvii) According to Douglas , Lloyd created a "loose organization in which he was looked to as the central e piscopus vagans" that consisted to a greater degree of "an underground clientle o f Anglican clergymen" who were members of the OoA and to a lesser degree of chur ches.[2](xvii xviii) Douglas noted that the OoA attracted "an appreciable, if not large, membership, which was diffused all over England" but did not include an e stimate of its membership.[2](xviii) Lloyd's assistant, John Churchill Sibley, who Lloyd consecrated in 1929, spread the OoA, surreptitiously according to Douglas.[2](xviii xix, 43) From about 1928 u ntil 1934, Lloyd and Sibley used Saint Sarkis' Armenian Apostolic Church in Lond on. In 1934, the Armenian priest informed his hierarchy, after being apprised by Douglas, that the Syrian Orthodox Church had repudiated Vilatte's apostolic suc cession; the Armenian Patriarch of Jerusalem then instructed its priest to "to c ease all relations with Sibley and the Order".[2](xviii) Lloyd and Sibley together operated a parallel business entity, called the "Inter collegiate University" (IU), in which Lloyd was president and Sibley was chancel lor.[2](xix)[128] According to the 1924 Year Book of the Churches, "in order to establish a legal bond with the American Catholic Church", the College of Church Musicians (CoCM) was reorganized and incorporated as IU in Illinois.[128] George Alexander McGuire[edit] Main article: George Alexander McGuire George Alexander McGuire was an Antiguan and a baptized Anglican who graduated f rom a Moravian theological seminary and served as a Moravian Church pastor on Sa int Croix, U.S. Virgin Islands. He was married and had one daughter. After he im migrated to the United States in 1894, during the nadir of American race relatio ns, he was eventually ordained as a priest in the Episcopal Church.[129][130](pp 246 247) After various assignments, from 1905 he held "the highest position open t o a black man serving the church within the United States" as Bishop William Mon tgomery Brown's archdeacon for colored work in the Episcopal Diocese of Arkansas . The General Convention of the Episcopal Church in the United States of America considered proposals for the creation of black bishops, either in missionary di stricts independent of local dioceses or as suffragan bishops of local dioceses. [129] Brown, a proponent of social Darwinism, proposed that black people should be racially segregated into a separate denomination.[129][130](p103) Theodore Na tsoulas wrote, in Journal of Religion in Africa, that McGuire wrote an addendum to a diocesan annual report which endorsed Brown's "Arkansas Plan".[131](p82) He in and Shattuck point out that Brown later apostatized and became a Communist; h is "extreme theological and social views" eventually led to his removal.[130](p1 09) As Brown's archdeacon, "under his own initiative, he attempted to enact Brow n's plan" but, according to Bains, McGuire seemed to have preferred the alternat ive missionary districts plan and "was frustrated by the racism of the Episcopal Church".[129] Natsoulas thought that McGuire "probably came away from Arkansas with the idea of an independent black church."[131](p83) McGuire later received a Doctor of Medicine and served as rector in the United S

tates and on Antigua.[129] In New York, he joined Marcus Garvey's Universal Negr o Improvement Association (UNIA) and the African Communities League in 1919, and was elected its chaplain-general the next year.[129] While affiliated for a sho rt time with the Reformed Episcopal Church, when McGuire established the Church of the Good Shepherd, he and his congregation became part of the Independent Epi scopal Church which was renamed the African Orthodox Church (AOC).[129] Accordin g to David Hein and Gardiner Shattuck, in The Episcopalians, McGuire created the African Orthodox Church "along the lines of what the Conference of Church Worke rs and Brown had previously proposed."[130](pp109 110)[z] Garvey did not want a hi erarchical church like McGuire created.[129] While Bains called it only "a brief period of estrangement" from Garvey,[129] Mc Guire actually became involved in a rival organization, the African Blood Brothe rhood for African Liberation and Redemption (ABB). According to Rochell Isaac an d Louis Parascandola, in Encyclopedia of African American History, 1896 to the P resent, the ABB was a Marxist communist and black nationalist secret society fou nded by Cyril Briggs in Harlem, New York. It was an African American self-defens e "response to the violent race riots of the Red Summer of 1919" and the Ku Klux Klan.[132][133] Parascandola called it a "secret paramilitary group".[133] Acco rding to Isaac, much early ABB history is not documented but she wrote it was in spired by the Irish Republican Brotherhood.[132] Many of its leaders were Caribb ean immigrants and its council joined Comintern.[132] Briggs, editor of the Amst erdam News, was fired by that newspaper for his support of an "autonomous black nation within the United States".[132][133] "The ABB saw racism as an offshoot o f capitalism and viewed Marxism as the solution to the race problem."[132] James Oneal wrote, in American Communism, that it, the ABB,[aa] appeared some time in 1921 and was used to attract blacks to the Communist movement.[134] McGuire, wh o had been active in the UNIA, according to Oneal, "became a prominent leader in the new organization."[134] Mark Solomon wrote, in The Cry Was Unity, it "enjoy ed a burst of good fortune in the fall of 1921 when three UNIA leaders" includin g McGuire "bolted to the ABB" but "did not widen its ideological appeal."[135] T he AOC "took great pains to demonstrate his legitimacy." Natsoulas wrote that it "was important to its mission that the new church be founded on solid grounds" and quoted McGuire's words that "[t]he Negro everywhere must control his own ecc lesiastical organization" yet hold the Apostolic traditions.[131](p87) He was re fused consecration by Episcopal, Catholic, and Russian Orthodox bishops.[129] Ab out the same time, on September 28, 1921, Vilatte consecrated McGuire.[2](p42) T he ABB, according to Solomon, contemplated a secret army with weapons "smuggled into Africa by men 'in the guise of missionaries, etc.' as a prelude to gradual liberation of the continent."[135] But, Jeannette Jones writes, in In Search of Brightest Africa, that the ABB had a flawed understanding of missionaries becaus e, in fact, the "colonial powers distrusted many black missionaries as race agit ators."[136](p121) By the end of 1923 the ABB was no longer an "independent poli tical organization" as it merged with the Workers Party of America;[132] and, it was dissolved in 1925.[133] McGuire believed that apostolic succession was "essential to authenticate the cl aims of the AOC". According to Bains, however, "the questionable authenticity of Vilatte's consecrations haunted their relations with other churches." For examp le, although three months after being raised to the episcopate, McGuire was gran ted an audience with Patriarch Meletius IV of Constantinople in New York City,[1 31](p89) but the AOC "never gained the desired recognition from a major Eastern Orthodox Church."[131](p90) Bains concluded that McGuire "remained a marginal fi gure in both the church and predominantly Protestant black America" even with hi s "claim to apostolic succession that few recognized."[129] Ordinations[edit] Edward Donkin[edit] Edward Rufane Donkin[ab] was an infamous impostor with worldwide notoriety.[138] He represented himself, at different times, as D Benedetto, Comte Benedetto Don

kin, Lord Cortenay, Benedict Donkin, the cousin of the Earl of Minto, the son of the Duke of Devon. "In the world's long roll of impostors a prominent place mus t always be found for 'the Right Rev. Edward Rufane Benedict Donkin, Bishop of S anta Croce, and Vicar Apostolic of the Independent Roman Catholic Church'," begi ns his obituary in Adelaide's The Chronicle, who committed "a series of frauds" resulting in several imprisonments.[139] Vilatte ordained Donkin. Years later, i n 1904, while he represented himself as an Old Catholic Church bishop,[ac] Donki n started "what [was] purported to be an Old Catholic Benedictine Oratory" in a house previously "occupied by genuine Benedictines" and "opened almost entirely on credit." By August, "the bubble burst", Warren Fisher, who guaranteed the fur nishings, discovered he had been swindled. Donkin "represented that he had been appointed by the Old Catholic Conference as their bishop at Oxford at a salary o f 400 a year and that he produced what purported to be the official record of his appointment." Donkin induced him "to guarantee the bill for the furnishing of t he Oratory" with a forged check and Fisher was left to pay his guarantee. Fisher then wrote to Vilatte, he responded, and Fisher forwarded his letter to Truth w hich published it.[140](p140) Vilatte wrote that when Donkin came to him in 1896 , "he posed as 'The Rev Fr Dominic, OSA, Church of England Missioner, St Augusti ne's Priory, London,' and as such he was asked by the Protestant Episcopal clerg y of Milwaukee to preach in their cathedral." And, as Vilatte wrote, "I was comp letely blinded and did ordain him to the priesthood" but "[a]bout eighteen month s afterwards his true character was discovered, and I deposed and degraded him". Vilatte explained that a member of his clergy, who he noted was also "humbugged and swindled", introduced him to the impostor, the alias Lord Cortenay, son of the Duke of Devon; that "he 'took in' the clergy of Milwaukee"; that "Donkin nev er belonged to any 'community' in our Church"; but, Vilatte did not explain why he ordained Donkin, who he thought was a CoE cleric. Vilatte wrote that later Do nkin "posed as a Bishop in Cleveland."[140](p140)[ad] According to Smit "the orders of episcopi vagantes in general, and specifically those of [...] Donkin, [...] and of all those consecrated by them, are not recog nized, and all connections with these persons is formally denied" by the IBC.[23 ](p197) Joseph Lyne[edit] Main article: Joseph Leycester Lyne Vilatte became acquainted with Lyne on his 1890 1891 tour of North America.[citati on needed] Vilatte first visited Frederick George Lee of the Order of Corporate Reunion. Le e gave Vilatte a letter of introduction to Lyne.[1](p114) While Vilatte traveled to Paris to consult with advisers, he interrupted his jou rney to ordain Joseph Leycester Lyne and another monk at the Anglican Llanthony monastery near Capel-y-ffin, Wales, and the ruins of Llanthony Priory;[11](p188) on July 27, 1898, Lyne, an ordained deacon in the CoE but "unable to receive or ders in his own church" for over three decades, was ordained priest by Vilatte. Rene Kollar wrote, in Oxford Dictionary of National Biography, that "for a time" Lyne "dreamed of establishing a British Old Catholic church."[141] Years earlie r, in 1890 1891, while Lyne was on his tour of North America raising funds for his work in England,[141] The Cambrian wrote that his order "is not a Catholic Orde r, nor a Church of England exactly, but an offshoot of the High Church movement associated with the idea of a revival of the [a]ncient British Church" which Pears on calls a "literary fantasm"[80](p26) and his abbey church conducts some services in Welsh. The Cambrian noted that had Lyne addressed the 1889 National Eisteddf od of Wales, in Brecon, on behalf of the Welsh language and of the Ancient Briti sh Church and also admitted a Druid, taking the bardic name Dewi Honddu, by the Archdruid David Griffith, also known by his bardic name Clwydfardd; and had spok en for the rights of the Ancient Welsh Church at the English Church Congress hel d at Cardiff, by the permission of the Bishop of Llandaff.[142] Pearson argues t

hat "concern with ancient, indigenous religions emerging and operating independe ntly of the Church of Rome characterises the heterodox Christian churches of the episcopi vagantes in England, Wales and France" and "was a theme that was to in fluence the development of Druidry and Wicca."[80](p26) She believes, based on a ccounts published during his tour of him being the "Druid of the Welsh Church" a nd "belonging to an Ancient British Church, older than any except Antioch and Je rusalem", Lyne may have been part of another episcopus vagans', Richard Williams Morgan,[2](p50) recreated Ancient British Church, given its overtones of Welsh nationalism and links to neo-druidism.[80](p129)It was, according to Desmond Mor se-Boycott, in Lead, Kindly Light, his accepting ordination "at the hands of a w andering [O]ld Catholic bishop, who was an adventurer" that discredited him with the CoE which "denied him the priesthood".[80](p132)[143] In 1909, after Lyne's death, two surviving Anglican monks, Asaph Harris and Gild as Taylor, were ordained, in Winnipeg, Manitoba, Canada, where Vilatte was stayi ng during a visit of his missions in that part of North America.[1](pp123 124)[11] (p189) Both monks eventually joined the Benedictines of Caldey Island where Aelr ed Carlyle was Abbot and later Anson was a member.[1](p124) William Brothers[edit] Main article: William Henry Francis Brothers Grafton was a founding member of the Society of St. John the Evangelist who "had strong ideas about the importance of communities of men and their significant c ontributions to the church" and his "influence on the growth of the religious li fe", according to Rene Kollar on Project Canterbury, "extended across the Atlant ic".[144](p2) Charles Wood, 2nd Viscount Halifax, wanted Grafton to install Carl yle as abbot of the monastic community living as guests on Halifax's estate in P ainsthorpe.[144](p2) On his return travel from Russia in 1903, Grafton visited H alifax in Painsthorpe where he installed Carlyle and ordained him a subdeacon;[1 44](pp1 3) and the next year, 1904, Grafton ordained Carlyle a priest during a sec ret but officially documented ceremony in Ripon, Wisconsin.[144](p5) Both Carlyle and Grafton wanted to establish an Anglican Benedictine brotherhood in Grafton's diocese.[144](p4) Several men expressed an interest,[144](p5 6) but Anson wrote that Brothers was not among a few Americans at Carlyle's monastery.[ 1](p414) It is unclear what happened next but, according to Kollar, Carlyle's in volvement stopped in 1904. "Apparently little or no contact existed between Carl yle's brotherhood and his American counterpart", noted Kollar.[144](p7) By 1908, Father Herbert Parrish, a PECUSA priest in good standing, was prior of the Angl ican Benedictine monastery of St. John the Baptist in Fond du Lac.[145](pp158, 3 69)[ae] Anson wrote, in The American Benedictine Review, that after Parrish left , it "appears that his followers were replaced or displaced by a group of young men who had been formed into a Benedictine brotherhood" by Brothers in Waukegan, Illinois,[147](p24) located outside Grafton's Diocese of Fond du Lac. A "rented-house was named St. Dunstan's Abbey" with Grafton self-appointed as "t heir absentee Abbot";[147](p24) it was not a monastery listed in the Living Chur ch Annual.[ae] According to Anson, Vilatte ordained Brothers c.?1910 him.[1](pp124, 418) Anson was not certain whether this group y 1911 they were styling themselves 'Old of about five members, was brought into der the jurisdiction Bishop Jan Tichy in c.?1911 and later deposed

was an Anglican religious order, "for b Catholics'".[147](p24) Brothers' group, the remaining part of the POCC, then un 1911.[1](pp124, 416 417)[af]

Brothers was consecrated by Bishop Rudolph de Landas Berghes in 1916 and later d eposed by him, for what "appears to have been" to Brandreth, "on the grounds tha t at the time of the consecration he had not, in fact, received the Orders of de

acon and priest."[2](pp17, 24, 28) Other ordinations[edit] On June 21, 1907, Vilatte ordained Louis-Marie-Franois Giraud,[1](p123) an excomm unicated Roman Catholic Trappist monk, for dabbling in magic and the occult. Shortly after Giraud's ordination, Cardinal Franois-Marie-Benjamin Richard, Archb ishop of Paris, warned about apostate priests who were celebrating Mass under co ver of a religious association directed by Vilatte. Richard said, this plot hatched in the silence characteristic of masonry will not succeed. Cat holics will not let themselves be deceived. Clemenceau and Briand may rob us of our churches, but not our consciences.[1](p123) He then excommunicated Vilatte a second time.[1](p123) He lived in retirement in Chicago and did not perform any more episcopal functio ns until 22 September 1921, when he ordained Wallace David de Ortega Maxey to th e priesthood.[citation needed] St John's Home[edit] Vilatte operated a private home for the care of homeless children, St John's Hom e, in Chicago since 1897. Claude Basil, known as "Father Basil", was in charge o f this institution until three indictments, charging "crime against nature", wer e found against him by the Cook County, Illinois grand jury in June 1903. The in dictments were based on accusations of three boys who formerly lived in the home . Basil was arrested. An inspector from the State Board of Charities investigate d the home on August 6, 1903, after the St John's Home applied to the Illinois S ecretary of State for incorporation. According to the report, the inspector went to the given address and found the house vacant but upon inquiry was directed t o a different location. A new two story frame building with modern conveniences was found at that address. Vilatte was in charge and assisted by two other men, "Father Francis" and "Brother Panchand"; the signatures of all three men appear on the incorporation application. "He informed me that the home was organized in 1897, and that its object is to help poor children who have no homes, no matter what religious denomination they belong to, and that the institution is support ed entirely by donations and collections." They cared for eighteen children 17 boy s and a girl, the sister of three boys. The inspector recommended that the girl, probably 7 or 8 years old, should be taken out of the home, which had no provis ion for the separation of the sexes, and placed elsewhere. Furniture was moved i n the day before the inspection, and consequently the home was in disorder, but the inspector noted the floors woodwork walls and ceiling appeared to be clean. Vilatte informed him that a doctor was immediately called in case of sickness. T he children wore donated clothing and all those of school age attended the publi c school. Two boys were locked in rooms and the inspector was told by Vilatte th at "they were doing penance for running away".[154] The report includes part of an 1898 letter from Grafton, about Vilatte's charact er, published in Diocese of Fond du Lac, a newspaper. Grafton warned about Basil in that letter: Another co-worker whom he ordained priest under the title of Father Basil, is a renegade from England, having formerly been connected with the Reformed Episcopa l [C]hurch, and who fled to America, being accused as his bishop wrote me, of cr iminal conduct with boys. His name is George Reader, and the authorities of Scot land Yard wrote concerning him, that, while they did not give information to pri vate parties, they would do so to the chief of police of any of our cities.[ag] To further discredit Vilatte in that letter, which Orzell calls one of his "more vituperative public pronouncements concerning" Vilatte,[95](p41) Grafton also a

sserted "he was morally rotten; a swindling adventurer [...] reported to me for drunkenness, swindling, obtaining money under false pretenses and other crimes, and as a notorious liar" with "somewhat exceptional gifts as an imposter" and as sociated with questionable people: He has been surrounded and had for his tools a small body of men, mostly ex-Roma ns whose equals in crime and debauchery are rarely found. His late secretary is now in the State prison. Another [...] is now the inmate of an insane asylum, [. ..] I know of no clergyman in my diocese who has any other opinion of Vilatte but th at his proper place is in the penitentiary. He belongs to the low class of crimi nals governed by inordinate ambition and insatiate greed for money and power. He has no fixed religious principles, as is seen from the course of his life.[ag] Vilatte stated that Basil no longer had a connection with the home at the time o f inspection. The board did not find conditions sufficiently favorable to warran t recommending for the St John's Home incorporation; the board recommended that articles of incorporation be withheld by the Secretary of State. He was tried on one of these indictments and found guilty of a "crime against nature" on Septem ber 30, 1903. At the time of the report, he was held in jail while his appeals p ended. The Secretary of State declined to incorporate St John's Home.[154] Basil requested "friends and acquaintances" back in Sturgeon Bay to send financial co ntributions, to Vilatte, for his appeal.[155] Des Houx[edit] In 1904 diplomatic relations between the French Third Republic and the Holy See were broken.[156] In 1905 all Churches were separated from the State and authorized to form self-s upporting corporations for public worship. Those religious associations (French: associations cultuelles) were designations given to certain "moral persons" or associations which, by the 1905 French law on the Separation of the Churches and the State, the French Third Republic, wished to incorporate in each diocese and parish to receive as proprietors church properties and revenues, with responsib ility of taking care of them.[156] They were based on the principle that the Sta te should only recognize distinct religious associations, having corporate statu s, formed in each parish for the purpose of worship "in accordance with the rule s governing the organization of worship in general".[157] All buildings used for public worship were made over to the religious associations; in the absence of religious associations, buildings remain at the disposal of the clergy and worsh ipers, but an administrative act must be secured from the prefect or the mayor.[ 156] By Article 8, it belonged to the Council of State, a purely lay authority, to pronounce upon the orthodoxy of any religious associations; the revenues were to be subject to state regulation.[156] One such group was the work of Henri Durand-Morimbau, a publicist, better known under his pseudonym of Henri des Houx. Durand-Morimbau, a university agrg, first w orked with Bishop Flix Dupanloup at the liberal newspaper La Defense. Pope Leo XI II realized the need of a papal journal through which he could communicate with the foreign press, and he consequently created Journal de Rome. Journal de Rome, inspired by the French Cardinal Jean Baptiste Franois Pitra and directed by des Houx, grew critical of Leo XIII liberal views. The New Zealand Tablet describing Journal de Rome, wrote that, it "distinguished itself for its fierce denunciati ons of the Italian Government and its equally fierce support, [...] of the Papac y." In 1885, Pitra defended des Houx in an open letter but Journal de Rome did n ot fulfil Leo XIII's expectations and was closed. Des Houx then returned to Pari s, where he became editor of Le Matin, a French daily newspaper, in which he ret aliated with articles against the Pope and the Curia. In 1886, his memoir Souven ir d'un journaliste franais Rome was placed on the Index Librorum Prohibitorum. B

ut he returned to Leo XIII's favor by publishing, in 1900, Histoire de Lon XIII, Joachim Pecci (1810 1878).[4](p53)[158][159] By his August 10, 1906, encyclical, Gravissimo officii munere, Pope Pius X state d that the law threatened to intrude lay authority into the natural operation of the ecclesiastical organization;[156] Georges Goyau explains, in the Catholic E ncyclopedia, that the Holy See feared that religious associations would furnish the State with a pretext for interfering with the internal life of the Church, a nd would offer to the laity a constant temptation to control the religious life of the parish.[157] Gravissimo officii munere prohibited the formation not only of these religious associations, but of any form of association whatsoever "so l ong as it should not be certainly and legally evident that the Divine constituti on of the Church, the immutable rights of the Roman pontiff and of the bishops, such as their authority over the necessary property of the Church, particularly the sacred edifices, would, in such religious associations, be irrevocably and f ully secure."[156][157][160] The RCC ecclesiastical authority had forbidden the only kind of corporation which the State recognized as authorized to collect fun ds for purposes of worship or have the right of ownership for purposes of worshi p. The State considered previously legally-recognized churches, as no longer exi sting; and, in cases where no religious associations were incorporated, took ove r the property of the churches and turned the property over by decree to the cha ritable establishments of the respective municipality; in such cases, the Church lost this property forever.[157] After the publication of the encyclical, des H oux supported a policy opposed to that which he held twenty years earlier in Rom e.[4](pp53 54) On August 19, 1906, he started a press campaign, in Le Matin, titled: "France fo r the French" (La France aux Franais).He wrote that the Hierarchy of the Catholic Church was unable to save either themselves or churches and the faithful French must now do so; des Houx appealed, to all the faithful, for the formation of a "League of French Catholics" (Ligue des Catholiques de France), whose purpose wa s to preserve traditional worship churches, religious foundations and properties currently threatened by decommissioning of churches; the group mission was to f acilitate the formation of religious associations. He wrote that the majority of bishops disguised their opinions and were forced to abdicate their conscience a nd their control; that priests were treated like dumb and terrified slaves; and, that they did not have the right to abdicate a wealth which was accumulated by the piety of their ancestors. By September 23, 1806, Lon Daudet ridiculed, in Lib re Parole, what he calls des Houx's "schismicule".[4](pp54 55) Vilatte was on friendly terms with Aristide Briand, one of the leaders of this l iberal anti-Roman movement and the Minister of Education.[citation needed] The large circulation of Le Matin, made the failed attempt widely known and drew public attention to the acts and the words of Vilatte; Le Matin and des Houx we re unable to get people to take their religious association seriously. Vilatte w as involved but could not keep des Houx's "French Catholic Church" viable, which des Houx had established in Paris, in the chapel of a former convent.[161] By January 1907, des Houx wanted to create a schismatic Church in Paris and recr uited Vilatte.[4](p65) At des Houx's insistence, Vilatte returned to Paris early in 1907.[4](p68) On February 24, 1907, Washington Times-Herald translated Vilat te, from Le Petit Parisien, as saying to the French: "You are suffering, [...] b ut you do not know why you suffer, because you are not clear-sighted and practic al because you are not Americans. But I am an American, and I am the man you want to set things straight for you."[162] Vilatte together with a few laymen founded a religious association in the Church Notre-Dame-de-Lorette, Paris that filed a demand to receive the church and its possessions. In the meantime he resided in the former Barnabite convent.[ah] A p

ublic Mass was partly celebrated in the convent chapel by Roussin, from the dioc ese of Toulouse, in presence of Vilatte. Much disorder and tumult followed upon Roussin's appearance in the pulpit, which he was speedily forced to quit by miss iles flung at him. Vilatte tried to quell the storm from the sanctuary but was a lso obliged to retreat.[4](p69)[7](p181) The religious association was "founded at the instigation of the Masonic government officials," according to Kirkfleet. [38](p229) Vilatte's June 13, 1900, excommunication by the RCC was renewed on March 6, 1907 .[7](p269) Roussin eventually returned to the RCC.[7](p653) Around the same time, he was involved in another scandal. If Vilatte did not exi st, wrote Snob, in Le Rire, he would have to be invented for the lenten vaudevil le foolishness played out in his church; he satirized the incident of a bailiff, who, in the name of a woman who loaned 3,000 francs to Vilatte, presented himse lf at the chapel and seized Vilatte's personal belongings, including his miter a nd crosier. He wrote of Vilatte's humiliation not even having a miter to put on hi s head. While the bailiff searched for property to seize, he also found embarras sment and shame; the church porter had brought a fourteen-year-old girl, whom he had met on the boulevards during Mardi Gras, into his room above the chapel. Sn ob ended his satire with the sentence: "Desolation of the desolation!"[163] The law was modified by a law passed January 2, 1907, permitting exercise of rel igious worship in churches purely on sufferance and without any legal title; and further by a law passed March 28, 1907, classifying assemblages for religious w orship as public meetings, and abolishing in respect of all public meetings the anticipatory declaration required by the Law of 1881 which the RCC refused to ma ke.[156] According to the Catholic Encyclopedia, by the end of 1908, the RCC in France, stripped of all her property, was barely tolerated in her religious edif ices.[157] Appolis underscores that, ultimately, without the patronage of even a single French episcopate and only a very small number of schismatic priests in service, the "League of French Catholics" completely failed. It is significant t hat the modernists, active at that time, paid no attention to the religious asso ciations movement, according to Appolis. He concludes that, while Briand was ini tially hostile toward religious associations, he later only used them for a shor t time as a "machine of war" against the Holy See but saw little result and aban doned them.[4](pp87 88) By 1920 diplomatic relations between the French Third Repu blic and the Holy See, broken in 1904, were resumed.[156] This method was used u ntil 1923 when a new method of administering church properties was inaugurated.[ 156] Vilatteville, Mexico[edit] Vilatte was involved in at least three speculative real estate ventures near the Rio Grande. In each venture he sought out customers who would travel to and set tle on land purchased from the venture. In 1906, according to articles published in The Donaldsonville Chief and The Bro wnsville Daily Herald, settlers could purchase 20 acres (8.1 ha) or 40 acres (16 ha) plots of land from a 25,000 acres (10,000 ha) tract that a venture had plan ned to purchase near Raymondville, Texas. The Brownsville Daily Herald wrote tha t Vilatte traveled in a private railroad car with several investors. A. M. David son, a general immigration agent at Chicago for the Houston and Texas Central Ra ilway, purchased 50 acres (20 ha) of land and the Brownsville Railroad donated 4 0 acres (16 ha) more, on which a monastery was planned, at the center of the pla nned settlement. Vilatte recruited settlers; one article said he would select th e settlers and "see to it that no undesirable immigrants are brought in."[164][1 65] He began calling himself "Archbishop Vilatte, of Texas".[166] In 1910, with a group of Society of the Precious Blood religious, led by Taylor, who had joined the society after his ordination, Vilatte went to Candelaria, Te

xas. From there, they crossed the Rio Grande to an area in the vicinity of San A ntonio El Bravo in Mexico where they founded, on 18 July, a cooperative settleme nt called Vilatteville located on 50,000 acres (20,000 ha) in the Chihuahuan Des ert. Vilatte felt it was a blessing to live there. He wrote: If God sees fit to bless our hard and arduous work of tilling the soil in Vilatt eville, our harvest will care for the orphans and cripples, for the friendless a nd old people, who have no other abode in which to spend the few remaining years of their life, and educate a new generation for the struggle of the world. But our work will not stop there. The land of Vilatteville must be the partage of th e people of good will and good fellowship. Be your own master, have your own hom e, take for your children and yourself a piece of the earth, and under the shado w of our institution, bring up your family, far from the corruption, the degrada tion and slavery of the great city.[citation needed] According to an article published in the El Paso Herald, only actual settlers co uld purchase 10 acres (4.0 ha) or 20 acres (8.1 ha) plots of land along with 1 a cre (0.40 ha) in the town of Vilatteville from what was described as a "back to the soil" settlement on land the venture purchased in northern Chihuahua, Mexico .[167] On October 1, 1910, Vilatte sailed to Europe to recruit settlers.[167] Unfortunately for the settlement, the Mexican Revolution also started in 1910. A fter Porfirio Daz was ousted from power and exiled in France, Abraham Gonzlez, Gov ernor of Chihuahua, redistributed the settlement as part of nationalization and agrarian land reform in Mexico. Taylor stayed in Chihuahua for a few years where, according to Anson, "he worked with schismatic clergy who were being sponsored by Vilatte as a nucleus of a na tional church."[1](p124) Vilatteville was a precursor of Mexican schisms. Althou gh Joaqun Prez's 1925 Mexican Catholic Apostolic Church (Iglesia Catlica Apostlica M exicana) (ICAM) was dismissed as a "comic opera reformation" sponsored by Plutar co Elas Calles, Matthew Butler notes, in The Americas, that previously other schi sms were attempted such as by Venustiano Carranza's revolutionaries and that Vil atteville was built in Chihuahua about 15 years before.[168](pp536 537) It's uncle ar from Butler if Vilatteville influenced Mexican schisms but Butler wrote that Prez was consecrated by Carfora.[2](p28)[168](p540) Other groups also conducted operations in Mexico. Cross wrote that before the Fi rst Vatican Council, "the American Episcopal Church had supported dissident Cath olics in Mexico. The reform mission of the American Episcopal Church, with its l inks to the ACS, is closely related to the growth of American influence and empi re."[15](p7) In 1911, another venture was "Uncle Sam City", in Socorro County, New Mexico Ter ritory, with the Ascott Valley Land and Improvement Company of El Paso, Texas. O n at least 10,000 acres (4,000 ha). In a full page advertisement, in the August 26, 1911, issue of the El Paso Herald, the venture dubiously claims, among other s things, that it "gives the first investors a 1000 percent profit within a few years" and "only an infinitesimal part of the water applied to lands in this val ley is lost to evaporation" as well as "cattle are rarely afflicted with disease s".[169] Founding the American Catholic Church[edit] Not to be confused with Catholic Church in the United States. Main article: American Catholic Church (1915) For more details on the 1894 c.?1895 independent confederation of churches, comp osed of congregations which individually separated from the Catholic Church, fou nded by Anton Francis Kolaszewski and Alfons Mieczyslaw Chrostowski in the Unite

d States, see American Catholic Church (1894). The name "American Catholic Church" was used to identify more than one unique en tity. Vilatte founded his independent Christian denomination, American Catholic Church (ACC), soon after he was consecrated. According to The New York Times, Edward R andall Knowles was Vilatte's first ordination. The 1892 article called the two, Vilatte and Knowles, the hierarchy of the ACC.[170] That ACC had a schism when K nowles desired to be consecrated a bishop. Vilatte wrote to The New York Times, that he had "been pestered with applications from clergymen of other churches fo r episcopal consecration." I "would render myself ridiculous," wrote Vilatte, "w ere I to proceed to consecrate Bishops in a hurry." Vilatte rejected Knowles' re quest and Knowles resigned. Vilatte explained that three canonical conditions we re not met: Vilatte was alone, "and the law of the Church is that there should be at least t hree Bishops to consecrate another" Knowles was married, "whereas in all the Eastern churches a Bishop must be a mon k" Knowles was too young, he "has not attained the canonical age" Vilatte complained against attempts to force him "to act against" his "better ju dgment" and declared: "I am, and intend to remain, faithful to the laws of our o rthodox Church."[171] Vilatte was mocked, in The Sacred Heart Review, as being the "sole proprietor an d General Manager of the new Old Catholic Church in America" confronted by a sch ism. While the "great 'neatness and despatch'" of Knowles' ordination was ridicu led and his judgment, for "resigning from his church because he can't be a bisho p all at once", was questioned. "Knowles may ask, [what] is the use of having a [...] church of your own if you are going to let the rules stand in your way?".[ 172] Knowles was a Baptist convert to the RCC, he graduated from Princeton University , studied Christian Science for a time, interviewed Lyne, corresponded with Alva res, Pinto, Herzog and others. He was prepared to sail to Europe to consult with Loyson, Herzog, and the OKKN about the feasibility or desirability of starting missions in America. He abandoned his trip and waited for Vilatte. They met in P hiladelphia, Pennsylvania, and Knowles was ordained in West Sutton, Massachusett s.[171] On June 20, 1893, The New York Times published that Knowles had received a lette r from Loyson. "The letter shows that the Old Catholic Episcopate in Europe have sided with [...] Knowles as against [...] Vilatte, and have entirely repudiated him."[173] The name "American Catholic Church" was also used, from 1894, by a group of Poli sh parishes, at first associated with Vilatte, which were organized at Immaculat e Heart of Mary Church in Cleveland.[98](p51) On February 11, 1895, The New York Times reported that Knowles was a guest at Ho lland House, London and was "a priest of the Old Catholic or Syrian Church" who will in Egypt "study the Coptic and Greek systems". It further reported that, "T here is a feeling among the Old Catholics and others who sympathize with them th at the present administration of the Church is not vigorous or progressive enoug h. Hardly any advance has been made since the consecration of Archbishop Vilatte [...] Negotiations were carried on with disaffected Polish Catholics [...] but they failed [...] through a lack of discretion and tact." It went on to report t hat the "facts will be laid before the Patriarch by Knowles" and that reforms wi ll be suggested.[174] "In point of fact", Orzell wrote, "most Polish dissidents proved more willing to make use of Vilatte's episcopal services at blessings and

confirmations than to accept his leadership and embrace his curious blend of Ea stern and Western Christian theology."[95](p42) Margrander wrote that Poles did not accept Vilatte's doctrinal reforms so he withdrew his approval of their move ment; he also wrote that Vilatte was convinced that their motive was a "delibera te defiance of the canonical authority" of their bishops, rather than reform, so he "advised them either to accept fully and freely the Old Catholic principles, or to return to the Roman Church."[11](p188) Statistics about Vilatte's Old Catholic Church (OCC) sect showed its tiny size. Henry Carroll's The Religious Forces of the United States Enumerated, Classified , and Described, summarized United States Census data from 1890 to 1910. It show ed the OCC had at most three ministers, five edifices and 700 members;[175](pp82 , 428 429, 468)[176](pp382 383) Moreover, the 1910 United States Census data showed that prior to 1910, the OCC disintegrated and ceased to exist;[175](pp428 429, 468 ) Carroll wrote that "a number of denominations, all quite small, have disappear ed, including [...] the Old Catholic Church, and other insignificant bodies."[17 5](lxxiv) Carroll's summaries did not list a sect named "American Catholic Churc h".

Bishops of the American Catholic Church: Stephen Kaminski, Joseph Ren Vilatte, Pa olo Miraglia In 1910, Vilatte founded the American Catholic Church in Buffalo. The council of oversight included Vilatte, Kaminski, and Miraglia who agreed: a council of churches open to all persons having their residence in this country , whatever may be their nationality; united in the fidelity to the true faith in our Lord Jesus Christ, who is the so le Head of the Universal Church and our High Priest; imbued with the American Spirit of democracy and liberty; a branch or section of the true (Christian) Catholic Church of God, with its own Synod and Conference of Bishops.[citation needed] Partially self-reported statistics about Vilatte's denominations were included i n the United States Census Bureau's Religious Bodies, 1916 edition.[177](p10) Th ey show two denominations associated with Vilatte were grouped under the name "O ld Catholic Churches".[177](p534) The report identified similar types of denomin ations, though not ecclesiastically connected, as the PNCC and the Lithuanian Na tional Catholic Church (LNCC).[177](pp347, 534, 546) Of the two denominations under Vilatte's leadership, first reported in Religious Bodies, 1916 edition, the larger was the Old Roman Catholic Church (ORCC) with an episcopal see in Chicago.[ai] Miraglia was associated with this organization. It was in close fellowship with the ACC but a distinct organization. Although s ome churches had been previously registered, the ORCC was not reported in Religi ous Bodies, 1906 edition. It claimed 12 organizations served by 14 ministers, wi th a membership of 4,700 with 11 church edifices and four parsonages. The organi zations held church service mostly in foreign languages; principally Polish and Russian with others using Portuguese, Lithuanian, and English.[177](p534) Of the two denominations under Vilatte's leadership, first reported in Religious Bodies, 1916 edition, the smaller was the ACC with an episcopal see in Chicago. It was incorporated in 1915 in the State of Illinois.[127] Lloyd was associated with this organization. The denomination was formed for the special purpose of bringing Roman Catholics into the Old Catholic movement. It was in close fellows hip with the ORCC but a distinct organization. It claimed three organizations se rved by seven ministers, with a membership of 475 with one church edifice and on e parsonage. The organizations held church service only in English.[177](p535) After Vilatte retired as head of the ACC in 1920, Lloyd was chosen by a synod of

that church to replace him; that synod gave Vilatte the honorary title of Exarc h.[2](p36) According to the Year Book of the Churches, 1923 edition, Vilatte con tinued as head of the ORCC.[179] After Vilatte's death, only one denomination derived from Vilatte was included i n Religious Bodies, 1926 edition, in the report's Old Catholic Churches group. R eligious Bodies explained that, by then, "none of these American bodies or leade rs are connected with or recognized by the Old Catholic Churches of any part of continental Europe, nor are their Orders or Apostolic Successions derived direct ly, if at all, from European Old Catholic Churches" and added a "caution against misinterpretation" of the term "Old Catholic Churches". It identified the ACC a nd "its numerous derivatives" as one of three subsets of denominations in the Ol d Catholic Churches group. According to Religious Bodies, these entities are no longer either connected with Old Catholic Churches of continental Europe, which "repudiated all responsibility for or connection with" bishops who derived their consecrations from the consecration of Mathew, or with the Syriac Orthodox Chur ch of Antioch. "Of the many bishops that have been consecrated in this group, [. ..] most have assumed other names and titles and founded separate churches for t hemselves by civil incorporation. For most of these no statistics are published, for the reason that the Census Bureau collects its statistics directly from con gregations rather than from the officers of corporations." So, "direct compariso ns between the bodies as reported at the two censuses are impossible, [...] beca use of numerous organic changes," according to the United States Census Bureau.[ 66](p1070) Which also stated "a reorganization since the census of 1916 makes it impossible to identify the whole group with any of the bodies formerly presente d," in the 1916 data, under the name "Old Catholic Churches";[66](p1073) the reo rganized ACC claimed 11 organizations served by an unreported number of minister s, with a membership of 1,367 with two church edifices and one parsonage.[66](p1 072) A 1938 notice from the Syrian Patriarchate of Antioch and All the East concernin g schismatic bodies and episcopi vagantes, states that "after direct expulsion f rom official Christian communities" some schismatic bodies exist, including "all the sects claiming succession through Vilatte," that claim "without truth to de rive their origin and apostolic succession from some ancient Apostolic Church of the East" and [...] some of these schismatic bodies have with effrontery published statements which are untrue as to an alleged relation "in succession and ordination" to our Holy Apostolic Church and her forefathers, We find it necessary to announce to all whom it may concern that we deny any and every relation whatsoever with thes e schismatic bodies and repudiate them and their claims absolutely. Furthermore, our Church forbids any and every relationship, and above all, intercommunion wi th all and any of these schismatic sects and warns the public that their stateme nts and pretensions [...] are altogether without truth.[2](p70) The notice named the ACC specifically as an example of such schismatic bodies.[2 ](p70) According to James R. Lewis, in The Encyclopedia of Cults, Sects, and New Religi ons, the ACC "was taken over by bishops with theosophical leanings" after Vilatt e's death.[180](p544) Reconciliation and death[edit] The Katholik, printed that Vilatte returned to France in 1922 with dollars. What is certain, according to Appolis, is that money assisted in the election of the socialist Cartel des Gauches during the French legislative election, 1924. Vila tte had friends in the new majority.[4](p84) In 1925, he returned to France for the last time. "It is possible," Anson wrote,

that he hoped that Giraud or Jean Bricaud "would befriend him as the virtual fo under of their sects."[1](p126) Following the election, the RCC was very concern ed about the outbreak of anticlericalism that accompanied the new majority. Afte r conferring with Pope Pius XI and his Secretary of State, Cardinal Pietro Gaspa rri, Father Eugne Prvost was given the task of obtaining Vilatte's abjuration. Prvo st quickly succeeded.[4](p85) On June 23, 1925, La Croix reported that Vilatte took a solemn vow of abjuration at the hands of Archbishop Bonaventura Cerretti, Apostolic Nuncio to France, in Paris on June 1, 1925; and published his abjuration text.[181] Vilatte wrote: I, Rene Joseph Vilatte, declare that I express my most sincere regret for having taught many errors and for having attacked and presented under a false light th e Holy Roman Church. Without reserve I retract all such teaching. I believe in a nd profess the Holy Roman Church, and I submit entirely and unconditionally to h er authority, recognizing and confessing that it is the one true Church of Chris t, outside of which there is no salvation. In submitting myself, I regret and repent having received Holy Orders and having conferred them on others contrary to the teaching and laws of the Holy Roman Ch urch, in which I hope, by the grace of God, soon to be received. In issuing this formal declaration by which I deplore the past, I ask pardon of God for the scandals I have given and I promise to repair them by the good examp le of my new life, and I invite all those who have followed my errors to imitate my example. I make this declaration freely and spontaneously to repair the evil which I have done and the scandal I have given.[38](p286) A week later newspapers announced that Vilatte, with an American boy-servant, wa s staying at the Cistercian Abbey of Sainte Marie du Pont-Colbert, Versailles.[1 ](p126) He actually retired to the monastery on June 6, 1925, where he was neither permi tted to offer Mass nor recognized as a bishop.[38](p229) He lives in a small hou se adjoining the convent, but with its own entrance on the road. In accordance w ith established RCC practice, he was treated as if he had never been ordained; s o, his only satisfaction, in Appolis' opinion, was dressing like clergy. In doin g so, the RCC did not assert that his orders were not valid, it just refused to discuss the matter.[4](p85) He wore a simple cassock "without any episcopal insi gnia."[1](p127) "Out of politeness he was addressed as 'Monseigneur'," according to Anson, and for the rest of his life he "led a quiet and secluded life in a c ottage within the monastery grounds, waited on by his boy-servant."[1](p127) Yea rs after Vilatte's death, M. Francis Janssens, abbot-general of the abbey, wrote : Vilatte was some years in my abbey [...] He lived near the monastery in a separa te house with his servant, an American boy. He never offered Mass. He prayed and read in his home and every day came to our church for the high Mass. He receive d Communion ordinarily on Sunday [...]. Cardinal Merry del Val, secretary of the Holy Office, had said many times to me that he was convinced that [...] Vilatte was a priest and a bishop. We always called him "Monsignor." He was very humble and subject to the Holy Father. He was buried in Versailles in the cemetery of the city. The funeral took place in our monastery church.[38](p229) Anson wrote that there were rumors that Janssens offered Villate a home "at the request of Pope Pius XI" and gossip that Vilatte was granted a pension of 22,000 francs annually.[1](pp126 127) According to Appolis the Roman authorities denied that rumor but it did not seem doubtful for Appolis, that the RCC gave Vilatte f inancial assistance that it often gives to converts.[4](p85) "Stories went aroun d Paris that Pius XI had been prepared to allow Vilatte's re-ordination" but Vil

atte declined the offer because he was "convinced that he was a bishop as well a s a priest."[1](p127) According to Kirkfleet, an article, in The Salesianum, abo ut Vilatte "raises a well-founded doubt about the sincerity of his reconciliatio n to the Church, and cites an attempt by him to 'ordain' a young man to the prie sthood shortly before his death."[38](p229)[aj] According to Anson, Emanuel-Anat ole-Raphal Chaptal de Chanteloup, Auxiliary Bishop of Paris, wrote to Brandreth t hat, Vilatte secretly ordained and consecrated a novice at the monastery. "The r idiculous affair was kept quiet," wrote Anson,[1](pp127 128) but others[who?] dism issed it as a rumor. According to Appolis, Vilatte hoped that he would be allowed to say mass at the time of his episcopal jubilee.[4](pp85 86) He died of heart failure on July 8, 1929,[ak] and was buried in a Versailles' ce metery, without episcopal vestments and with a requiem mass celebrated for a lay man.[1](p128)[al] "Shortly after the funeral both his American servant and his private papers vani shed."[1](p128) Occultists[edit] Eugen Weber wrote in The Historical Journal that by the nineteenth century, the Church's hold on everyday life had been severely weakened and, "[e]mancipated fr om formal religious observance, new believers sought new systems to replace the old, adopted the language of the old to present the new".[182](p402) An extensive underground of secret organisations flourished in the ensuing relig ious anarchy following the dechristianisation of France during the French Revolu tion, to such an extent that the 19th century could be characterised as, rife with superstition, with occult cults, with counter religions. All had exist ed before 1789; now the difficulties of orthodox religion gave them a chance to flourish no longer underground, but visibly, at all levels of society.[80](p43)[ 182](p415) Joanne Pearson describes, in Wicca and the Christian Heritage, these "cults and counter religions" as often "combining heterodox Christianity, occultism, Freema sonry and spiritualism," and considers the Johannite Church (glise Johannite des Chrtiens Primitifs) founded by Bernard-Raymond Fabr-Palaprat as an exemplar of sec ts that were revivals of heresy; they were linked with "gnosis such as Catharism and the Templars, and sought to return to the simplicity of an imagined primiti ve Christianity." Pearson notes the Johannite Church attracted lapsed Catholic b ishops and priests.[80](p44) The paradox of 19th century French religious reviva l, alongside anti-clericalism and irreligion, is characterised by David Blackbou rn, in Comparative Studies in Society and History, as "a patchwork affair that t ook place alongside widespread dechristianization".[80](p44)[183](p785)[am] According to Massimo Introvigne, in Aleister Crowley and Western Esotericism, Vi latte is "grandfather" of hundreds of episcopi vagantes and a "key figure" in th e subculture history. He explains that after Bricaud, "in contact with all the E uropean occult underground of his time", was consecrated by Giraud interest in o ccultism grew in Gnostic Churches which consecrated Freemasons and occultists as bishops. For example, Bricaud consecrated Theodor Reuss of the Ordo Templi Orie ntis (OTO).[184] Ren Gunon called Bricaud, in Theosophy, an occultist and wrote that Bricaud's pres ence among the Eglise Catholique Franaise (ECF) operatives "is an example of the relations that exist between a throng of groups that at first glance one might b elieve to be complete strangers to one another." According to Gunon, the ECF "see ms to have had only an ephemeral existence" but was unambiguously linked to Theo

sophists.[185](p217) He quoted Annie Besant, from The Theosophist, who described "the little known movement called the Old Catholic" as a "living, Christian, Ch urch."[185](p220)[186] The English edition of Gunon notes that, in Russia, the te rm Living Church "was meant to denote a 'modernist' organization set up with aid of the Bolshevik government in order to compete with the Orthodox Church, the i ntended implication being that the Orthodox Church, by contrast, must be conside red a 'dead Church'. Doubtless," Gunon's editor thought, "Besant had precisely th e same intention regarding the Roman Catholic Church."[185](p220) Bricaud was consecrated as Tau Johannes, Gnostic Bishop of Lyon, in 1901.[80](p4 6) He was previously involved with Pierre-Eugne-Michel Vintras' Sanctuaire Intrieu r du Carmel Eli and Fabre-Paliprat's Eglise Johannites des Chretiens Primitifs[80 ](p46) Joined the Martinist Order.[80](p46) On June 21, 1907, Vilatte ordained Louis-Marie-Franois Giraud, an ex-Trappist mon k but then a ceremonial magician associated with the Universal Gnostic Church.[8 0](p40, 131) Bricaud was consecrated by Giraud, on July 21, 1913, into the Vilatte stream.[80 ](p47) Vilatte Orders[edit] Main article: Vilatte Orders The awards or decorations associated Vilatte include the Order of the Crown of T horns (OCT) and the Order of the Lion and the Black Cross (OLBC). Both are conde mned by the Holy See and Italy lists both as illegal decorations. The Internatio nal Commission on Orders of Chivalry (ICOC) includes a list of ecclesiastical de corations in its Register since 1998, which only "possess full validity as award s of merit or honours within the respective Churches which have instituted them" but excludes bodies "which are often created as a purely private initiative, an d which subsequently place themselves under the 'protection' of a Patriarchal Se e or Archbishopric."[187] Neither the OCT or OLBC are found in the ICOC Register . Order of the Crown of Thorns[edit] Louis-Franois Girardot and Vilatte originated a pair of OCT groups. The two separ ately founded OCT orders had the same name but different origins and were combin ed, although it is not clear what that meant. The San Luigi organization says th at the orders were inspired by the Ordre du Genest, founded by King Louis IX of France, and also that "it is not asserted that there is a continuous and histori cally verifiable link between the present-day Order and these bodies."[188][189] There are two separate foundation stories for the OCT; one in 1883, the other in 1891. These foundation stories were not believed by some during Vilatte's lifet ime; Gunon wrote that "dignitaries of this Church have a mania for titles of nobi lity as others have for fantastic decorations; thus [... Vilatte] invented the ' Order of the Crown of Thorns'."[185](p216) The organization acknowledges the lac k of verifiable facts about the monastery but says that some documents were dest royed in a house fire in 1918 and other documents were seized by the Vatican in 1929 after Vilatte's death.[190] In 1957, Girardot recanted his 1883 foundation story.[191][192] 1883 foundation story[edit] Not to be confused with the Christian martyrs who lived c.?1880 in Ghadames.[193 ] They were Roman Catholic Missionaries of Our Lady of Africa of Algeria in the Apostolic Vicariate of Sahara. The OCT was reputedly founded in 1883. According to the San Luigi organization, after the French protectorate of Tunisia was established in 1881, France sought to colonize the Ottoman Empire's Fezzan province as part of the Scramble for Afr

ica. A small group of monks settled in Ghadames in 1883. The organization says t hat there is no documentation about their past.[190] It is unclear if the monast ery was a satellite of a mother abbey, if it was ever considered stable enough a nd large enough to be elevated to the rank of an abbey, if they had the canonica lly required number of twelve monks to elect an abbot, if his election received the approbation of their provincial prior, if after his ecclesiastical confirmat ion he received abbatial blessing from any bishop in communion with the Holy See , or even if any of their actions were sanctioned at all.[194][195][196] Neverth eless, the monks called their monastery the Abbey-Principality of San Luigi and they claimed sovereignty, as a theocracy, over the surrounding secular territory . Disease was endemic; attempts to convert the local Muslim population to Cathol icism were rejected; and in less than a year, on August 2, 1884, the monastery w as sacked and at least one monk was murdered. Five monks, including what the org anization calls their third abbot, Jos Mendoza, survived and were exiled. Mendoza was somehow elected by less than the canonically required twelve monks. Without mentioning the Sahara and Sahel situated between Ghadames and the Sudd, the org anization says that the monks traveled across the Sudd and arrived in the Kingdo m of Bunyoro-Kitara on March 15, 1885. There, the organization says, Omukama Kab arega of Bunyoro granted territory to the monks to settle and establish a monast ery. The organization says that Kabarega conferred a title, Mukungu of the Chief tainship of the Ancient Abbey-Principality of San Luigi, upon Mendoza. In 1888, all the monks died from an epidemic, except Mendoza, who then abandoned the mona stery in Bunyoro and returned to Europe. The organization says that "legalizatio n by a French government official established the recognition of the Abbey-Princ ipality by the French state"[further explanation needed] when Seine-Port Mayor E ugne Clairet was involved in a transfer of titles from Mendoza to Girardot.[190][ 197] On May 7, 1899,again with Clairet's involvement, Girardot transferred those Mendoza titles to Vilatte.[198] The organization says that the monastery, of at least seven monks, "was constitu tionally independent as a theocratic state" and a "colonising power" under which "the local population had no political rights whatsoever" and "were to be subju gated under the absolute rule" of the monastery.[190] The organization confers r eputed titles of nobility[198] The organization also describes itself as an Old Catholic church.[199] The organization believes itself to be the legitimate de j ure government-in-exile of its former territory in the Fezzan. "The Abbey-Princi pality aims ultimately to secure the territorial restoration of the original Abb ey-Principality in Libya, but is aware that political and related considerations are likely to preclude this objective for the time being".[190] The organizatio n also believes that it is also theoretically empowered to open embassies althou gh it has not done so as yet.[190] 1891 foundation story[edit] The OCT was also allegedly founded in 1891 and authorized by Peter IV, Patriarch of Antioch.[190] The ICOC asserts that because "none of the Eastern Orthodox Pa triarchal Sees possess any type of direct Sovereignty, [...] the decorations ins tituted by them may not be deemed as equivalent to those bestowed by the Roman P ontiff not only in his Spiritual Capacity but also in his temporal position as S overeign of the Vatican City State." "Protection is an attribute of Sovereignty, which none of these Sees actually posses," according to the ICOC.[187] Order of the Lion and the Black Cross[edit] Valensi affair[edit] For more details on the Valensi affair, see Valensi affair. The Valensi affair was a scandal in 1910s France, named after Guillaume Valensi, which resulted in arrests and convictions for fraud and trafficking illegal dec orations.[200][201] Documents and blank diplomas of decorations of various order s were seized which included a number of blanks printed in Arabic and other bear ing what purported to be, the signatures of living and dead prominent French sta tesmen.[202] Five men were placed on trial without Valensi who was judged to be

not mentally competent.[203] The investigation was begun after a client became s uspicious of the authenticity of the signatures on the diploma of the Tunisian o rder of Nichan Iftikhar that he purchased and reported the whole affair.[200][20 2] Valensi and an accomplice were arrested on charges of fraud and trafficking i llegal decorations.[202] According to The New York Times, the Berliner Lokal-Anz eiger reported that the trafficking in decorations scandal spread as far as Berl in were many well known persons were decorated.[201] As it spread, searches were carried out against Valensi and his accomplices which led to several arrests an d the revelation that duped officials in Lille had been "hoaxed in the most comp lete and amusing manner" by Valensi and two accomplices into thinking that they were Moorish notables.[202][203] Vilatte was implicated in the Valensi affair by being identified as the Marie Ti mothe of the Principality of San Luigi, whose signature appeared on diplomas of t he OLBC trafficked by Valensi, who was described as a propagator of honorary and bizarre distinctions.[204] Vilatte responded to a Le Catholique Franais article, based on Le Matin's article, about the diploma by stating that the story discre dited him by incorrectly identifying him as the signatory. He declared that he h ad nothing to do with the published diploma, with Valensi, or with the OLBC and that his authentic OCT had nothing in common with the diploma from the Principal ity of San Luigi. "I do not bear the title of Marie Timothe, much less that of Pr ince, Grand Master of the Order of the Lion and the Black Cross", asserted Vilat te. He wrote that he never signed any document as Marie Timothe or Mar Timothe and made clear that he was given the religious name of Mar Timothus I and not Marie Timothe.[205](p105) Vilatte was correct on two points. Neither La Croix nor Le Ma tin mentioned the name "Vilatte" or "Timothus"; the diploma, which was printed in both La Croix and Le Matin, also did not mention the name "Vilatte" or "Timothus ".[204][206] Le Catholique Franais asked Vilatte about the identity of the Mar Ti mothe, diploma signatory, but he did not respond.[205](p106) In 1913 La Revue critique des ides et des livres printed an article about the Val ensi affair based on Maurice Pujo's Pourquoi l'on a touff l'affaire Valensi which connected the Valensi affair to organized crime.[207](pp81 82) Pujo listed another Vilatte affiliated group, the Grand Prix Humanitarian of France and the Colonie s, networked with a Georges Brassard conglomerate which included the make-believ e Free State of Counani.[207](pp85 86)(p86)[208] According to seized documents, Va lensi was Chancellor to the Consul-General in Paris for the make-believe state.[ 202] Pujo included an excerpt from a letter written by Collet, secretary of most Brassard companies, to Adolphe Brzet, "president of the Free State of Counani", which stated that Brzet would receive, among several blank diplomas sent to him, a blank "officer of San Luigi" diploma.[207](p86) Condemnation by the Catholic Church[edit] The Holy See had stated twice, first in 1953 and again in 1970, that it does not recognize either of the orders.[190] Guy Stair Sainty wrote that an "increasing number of such bodies" troubled the Holy See which "issued statements condemnin g such 'Orders'" in 1935, 1953, 1970 and 1976. He noted that the "most complete recent condemnation" was included in Orders of Knighthood, Awards and the Holy S ee, by Archbishop Igino Eugenio Cardinale.[209] The self-styled orders are descr ibed as "originating from private initiatives and aiming at replacing the legiti mate forms of chivalric awards."[209][210](p231) The statement points out that, they "take their name from" extinct Orders or "which had been planned but were n ever realized or, ... which are truly fictitious and have no historical preceden t at all." While they "style themselves as autonomous", these "private initiativ es" qualify their names, according to the statement, with terms to "increase the confusion of those who are not aware of the true history of Orders of Knighthoo d and of their juridical condition." For example, "these alleged Orders claim fo r themselves ... such titles as ... Chivalric, ... Sovereign, Nobiliary, Religio us, ..." "Among these private initiatives, which in no way are approved of or re cognized by the Holy See, one can find alleged Orders such as" The Crown of Thor

ns and Lion of the Black Cross.[210](p232) The statement explains that, "to avoi d equivocations ... because of the abuse of pontifical and ecclesiastical docume nts, ... and to put an end to the continuation of such abuses, entaling [sic] ha rmful consequences for people in good faith, we ... declare that the Holy See do es not recognize the value of the certificates and insignia conferred to the abo ve-named alleged Orders."[210](p233) Validity of orders[edit] Vilatte was ordained prior to the 1889 establishment of the Old Catholic Churche s' Union of Utrecht and its IBC.[23](p50) From its inception, the IBC decided "to act as a body whenever the Old Catholic Churches of the Union of Utrecht were confronted with questions pertaining to re lationships with other churches" and as an outcome formalized its decisions as w ell as refined its view of episcopacy.[23](pp194 196) Peter-Ben Smit wrote, in Old Catholic and Philippine Independent Ecclesiologies in History, that the IBC den ied the claims of those "who claimed to be Old Catholic bishops" and those "who claimed Old Catholic credentials" on a number of principles such as: "bishops ha ve to be bishops of a church in order to be truly bishops" and "bishops should a ct in accordance with the IBC as far as consecration of further bishops and cont acts with other churches." As repercussion, according to Smit, bishops who do no t live up to their commitment cease to be members of the IBC.[23](p196 198) Citing various official Old Catholic works, Smit further wrote that, "the orders of ep iscopi vagantes in general, and specifically those of Vilatte, Donkin, Kaminski, Miraglia, and of all those consecrated by them, are not recognized, and all con nections with these persons is formally denied."[23](p197) According to Anson, the Bayerischer Kurier published a CKS statement on June 23, 1925, that "Vilatte had never been a priest of this body nor any other genuine Old Catholic Church".[1](p127) Cerretti's reply to that CKS statement was publis hed in the July 11, 1925, Bayerischer Kurier. Cerretti wrote that regardless of the CKS's denial, the documents show that Vilatte was ordained by Herzog in Bern and was consecrated by "three Jacobite Bishops" in Colombo.[1](p127) Anson thou ght Vilatte "must have been pleased that he had managed to convince" Cerretti "o f the facts of his priesthood and episcopate, even though they were irregular."[ 1](p127) Vilatte wanted the RCC to evaluate his orders but the RCC would not.[46](p119) A fter his 1899 recantation, Vilatte was not assigned any post in the RCC which wo uld imply a definite acknowledgment of his priestly character.[211] Anson wrote that "stories went around Paris", after his 1925 recantation, that the pope was "prepared to allow Vilatte's ordination to the priesthood sub conditione, but th at he had refused the papal offer, being convinced that he was a bishop as well as a priest."[1](p127) "The pope agreed to let Vilatte be ordained a priest, but that offer was refused," wrote Marx and Blied. "If this proposal was really mad e, a vexing question about Old Catholic orders is raised. Lack of data precludes any discussion."[46](p120) "In practice, the Church ignores orders received by apostates from schismatic bishops," wrote William Whalen, in Faiths For the Few. "These men, if reconciled to the Church, need not recite the Divine Office or e ven observe celibacy."[212] "No formal pronouncement on the validity of his orde rs was ever made by the Roman authorities."[1](p127)[46](p119)[211] According to Marx and Blied, Merry del Val's opinion was that Vilatte was a genuine bishop.[ 9](p8) But Merry del Val "maintained that throughout his episcopal career Vilatt e had so 'commercialized' ordinations and consecrations, that he himself was not able to regard them [those which Vilatte conferred] as valid."[1](p127)[212] Works or publications[edit] Most works by Vilatte are not readily accessible. Based on WorldCat searches, so me are only a single holding at one library.

Catchisme Catholique (in French). Philadelphia, PA: Bryson. 1886. OCLC 62778210. A sketch of the belief of the Old Catholics (pamphlet). Dyckesville, WI: [Monast ery of the Precious Blood]. 1890. OCLC 770702161. Archived from the original on 2013-10-04. Retrieved 2013-10-04. Documents proving the validity of the Episcopal Consecration of S. Renatus, Arch bishop Vilatte (pamphlet). London: Hunt, Barnard. 1901. OCLC 774559251. An Encyclical to All Bishops Claiming To Be of the Apostolic Succession (pamphle t). [s.l.]: [s.n.] (published to Project Canterbury 2009). 1893. OCLC 10986188. Archived from the original on 2009-11-12. Retrieved 2013-05-17. Notes[edit] Jump up ^ Brandreth incorrectly dates this event as 1898-09-09.[2](p39)[3](p44) Jump up ^ A sentence editing error in Brandreth incorrectly names the principal consecrator as Paolo Miraglia.[2](p39) Jump up ^ Anson dates this event as 1915-12-19.[1](p125) Jump up ^ Anson dates this event as 1921-09-22.[1](p126) ^ Jump up to: a b This person is not found in Anson.[1] ^ Jump up to: a b This person is not found in Brandreth.[2] Jump up ^ Chiniquy's nineteenth century anti-Catholic propaganda continues to be spread by some in Christian fundamentalism; an example is The Big Betrayal, by modern anti-Catholic Jack T. Chick, based on Chiniquy's 50 Years In The Church o f Rome.[20] According to Cross, 50 Years In The Church of Rome "still has some c urrency among Protestants who are unrelentingly hostile to the Roman Church."[15 ](p74) Jump up ^ Marx and Blied noted that although "it seems strange" this was not uni que, John Henry Newman wrote about the Anglican-German Bishopric in Jerusalem, f ounded by the English and Prussian state churches and established under the Bish ops in Foreign Countries Act 1841, in his Apologia Pro Vita Sua.[9](p4) "This wa s the third blow, which finally shattered my faith in the Anglican Church," lame nted Newman.[30](p248) Newman wrote that Jerusalem was considered a safe place f or an Anglican-Evangelical experiment and "if it succeeded, it gave Protestantis m a status in the East, which, in association with the Monophysite or Jacobite a nd the Nestorian bodies, formed a political instrument for England, parallel to that which Russia had in the Greek Church, and France in the Latin."[30](p246) c.? Jump up ^ The location of Bon Pasteur, identified as Little Sturgeon c.?1885 1888,[31](p33) is currently an unnamed place located in town of Gardner, Door Co unty. It is not the currently named Little Sturgeon, an unincorporated census-de signated place located in the town of Gardner, Door County. By 1925 this place w as not mentioned.[28] The mission's log cabin no longer exists. According to Cur tiss, it was located along the shore of Green Bay about 3 miles (4.8 km) south o f the currently named Little Sturgeon. Jump up ^ The location of the Precious Blood mission, identified as Little Sturg eon c.?1886 c.?1900, is currently an unnamed place located in the town of Gardne r, Door County. It is not the currently named Little Sturgeon, an unincorporated census-designated place located in the town of Gardner, Door County. By 1925 th is place was called Gardner.[28](p51) The current Church of the Precious Blood w as this mission's church building and is a GNIS named feature located at 44.8031N 87.6198W.[39] Jump up ^ White Star Spiritualist Church is a GNIS named feature located at 44.7 908N 87.6212W.[40] ^ Jump up to: a b c d e f The location of the St. Mary's, identified as Dyckesvi lle c.?1885 c.?1900, is currently named Duvall, an unincorporated area located i n town of Red River, Kewaunee County. It is not the currently named Dyckesville, Wisconsin, an unincorporated census-designated place located partially in the t own of Red River, Kewaunee County and partially in the town of Green Bay, Brown County. By 1925 this place was called Duvall.[28](p50) The mission's church buil ding no longer exists but its cemetery, Saint Mary's Cemetery, is a GNIS named f eature located at 44.6599N 87.7134W.[60] According to Curtiss, the name of the pla ce, where the mission was located, was called Dykesville, Red River or Riviere R ouge, and Duvall at various times. Dykesville, the first placename, was from the nearest settlement at the time the mission was established; Red River from the

name of the brook where a battle between Indian with white settlers stained the brook red; and, Duvall, the current placename, was from the settlement that late r emerged in the vicinity of the church.[28](p19) Jump up ^ For letters to the editor about the public reaction to Vilatte changin g the location of his development project see "Rather a flimsy pretext". Door Co unty Advocate (letter to the editor) (Sturgeon Bay, WI: Frank Long) 26 (51). 188 8-04-14. Retrieved 2013-05-22. and Muldoon, P (1888-04-21). "The Old Catholics a nd the savages". Door County Advocate (letter to the editor) (Sturgeon Bay, WI: Frank Long) 26 (52). Retrieved 2013-05-22. Jump up ^ See French language text printed in Parisot.[63](pp23 24) See Brandreth translation into English from Parisot text; he notes "there exists no evidence t hat this is a genuine document and, indeed, its phraseology at several points ar gues against its genuineness".[2](p32) Brandreth cited this text as pp. 23 24;[2](p32) this text is also found in a modif ied copy of Parisot's original publication.[64](pp17 18) Jump up ^ Sokolovsky was no stranger to intrigue, Terence Emmons, in Alleged Sex and Threatened Violence, describes his less than four year tenure as "a series of scandals and lawsuits", assorted "criminations and recriminations" of "arson, theft, perjury, conspiracy, and bribery", three attempted assassinations, "biga my, adultery, sodomy, and child abuse" centered around "himself and his church a dministration" and involved several related groups.[67](p4) Jump up ^ Kireev was a proponent of Pan-Slavism.[68](pp338 341) John Basil wrote, in Cahiers du Monde Russe et Sovitique, that Kireev knew Yuri Samarin, Ivan Aksak ov and Fyodor Tyutchev and shared their views on Orthodoxy. His works attacked n ihilism, which he "considered to be a corrosive agent derived from West European religious decay and carried into Russia by revolutionaries" and were about "Ort hodoxy in its relation with Catholicism, the internal development of the Roman P apacy, which he saw as a corrupt tyranny, and the place of the Slavs in world af fairs." "It is important to be aware of Kireev's roots in the Slavophile traditi on, because his views on Russian political and ecclesiastical life can be unders tood only in this context," according to Basil.[68](p338) He promoted the idea t hat the Western world "had fallen into a state of decline because it had emphasi zed individualism and separatism, and also because it relied on rational thought rather than faith."[68](p339) Kireev was a modernist who "was a tireless suppor ter of the Old Catholics, [...] He saw in this sect the beginning of a new Churc h that might serve peacefully as the foundation of independent Western Orthodoxy , but in promoting their cause he spoke again and again about how its success wo uld be of practical benefit to Russian interests in Western Europe."[68](p340) H e had a "quite unrealistic belief in the great destiny of the Old Catholics. Thi s conviction produced an irritating effect on most conservative Orthodox theolog ians in both Russia and Greece who were suspicious of the Old Catholics because they were reluctant to accept the traditional description of the sacrament of th e Eucharist."[68](p341) His Weltanschauung presuppositions included: "the need for a holy and indissoluble link among church, state and the people of Russia" "the belief that special gifts had been granted to Slavic peoples" "the conviction that the basis of Western Christianity was weak" Kireev "rejected parliamentary and democratic procedures as unsuited for Russia" ;[68](p432) for him, Western democracy exemplified "false illusions created by p opular rule" and he "harbored a deep suspicion of formal juridical systems, beca use they threatened to substitute written codes of law and court systems for the traditional mores that guided the people." As a proponent of an absolute monarc hy with unlimited imperial power, he was "against any effort to install a parlia mentary or revolutionary form of government in Russia" and was an opponent of in dependent religion "where bishops were free to make decisions without acting in concert with the state."[68](pp340, 345) Basil wrote that Kireev's views were st ill popular with some Russians in 1991.[68](p432) Kireev's younger sister was Olga Novikov, "a well-known figure on the European d iplomatic scene" whom Stephen Graham, quoted by Basil, described: "She stood for Russia, she was Russia."[68](p338) She was a close friend of Gladstone and rumo

red to be a Russian agent exerting a "foreign female influence" on him.[69](pp2, 18 22, 59 60) She was his source for "information about Russian affairs, particular ly in respect of the union of the Eastern Orthodox Church and the Old Catholics of the West."[70](p171) Benjamin Disraeli scoffed her as "the MP for Russia" in England.[69](p8) She, along with Baroness Natalie Uxkull-Gyllenband, encouraged and financially assisted Mathew, and according to Anson, one of them also introd uced Mathew to de Landas.[1](pp185 187, 189) Jump up ^ A photograph, in Richards, titled "Group of Six Jacobite Metrans and s ome Kattanars and deacons" identifies the leftmost seated figure as "Mar Abd'Esa , formerly a Roman Catholic";[73](p63) poor quality digital images of this photo , reproduced on the internet,[74] label the same figure as Vilatte, who is not m entioned in Richards' 1908 book. "The picture resembles definitely Mar Abdisho T hondanat," wrote Mar Aprem, in Mar Abdisho Thondanat.[75] While M. Kurian Thomas explains, Vilatte "never visited India and the bishop on the far left is recogn ized as Mar Abdisho Thondanat" also a "cross examination with the portraits avai lable with the Arch Bishop's house of the Chaldian Syrian Church at Thrissur, Ke rala, India confirms that the bishop on the far left is Mar Abdisho Thondanat."[ 76] Jump up ^ Aiya and Richards use brahman;[73](p64)[77] a member of the first of t he four castes of Hinduism, a sacerdotal class.[79] Pearson uses brahmin;[80](p1 29) a broader term that also includes a scholar, teacher, priest, intellectual, researcher, scientist, knowledge-seeker, or knowledge worker.[81] Jump up ^ Marx and Blied noted that Fortescue believed Alvares was consecrated b y the reformed group.[9](p7)[82] Jump up ^ A sense-for-sense translation of the Polish idiomatic expression "po s wojemu" is "in his own way".[96](p102) The literal translation does not convey t he meaning. See: Brooks, Maria Zagrska (1975). Polish Reference Grammar. Slavisti c printings and reprintings., Text-book series 2. The Hague: Mouton. p. 302. ISB N 9027933138. ^ Jump up to: a b A literal translation of the Polish idiomatic expression wrzd s poleczny.[3](p39) Jump up ^ See Wieczerzak, Joseph W (Autumn 1983). "Bishop Francis Hodur and the Socialists: associations and disassociations". Polish American Studies (Champaig n, IL: University of Illinois Press) 40 (2): 5 35. ISSN 0032-2806. JSTOR 20148131. Jump up ^ A literal translation of the Polish idiomatic expression zaszczepienia w lonie katolicyzmu.[104](p502) Jump up ^ Edward Roslof wrote, in Red priests, that by 1905, renovationists in S aint Petersburg had an agenda for reform and joined with Christian Socialists to form the Union of Church Regeneration. "Orthodox adaptation of revolutionary rh etoric in 1905 disturbed the church leaders, who viewed it as incompatible with church teaching." Roslof quoted Sergei Bulgakov, that the reform "sought 'not on ly to renovate the church life, but even to create its new forms, almost a new r eligion' following the model of Martin Luther." According to Roslof, this "charg e of creating a 'new religion' surfaced repeatedly."[105](pp7 8) Jump up ^ Smit explained that in 1913, "ties of the IBC with Mathew were formall y severed",[23](p197) and after World War I, the IBC "distanced itself more from the 'episcopus vagans' Mathew and those ordained and consecrated by him."[23](p 213) Consecrations derived from Mathew were not recognised by the IBC.[2](xvi) A fter Mathew died in 1919, the IBC declared in 1920 that Mathew's "consecration w as obtained mala fide and that consequently it is null and void."[2](xvi, pp14 15) Jump up ^ See White, Gavin (Jun 1969). "Patriarch McGuire and the Episcopal Chur ch". Historical Magazine of the Protestant Episcopal Church (Church Historical S ociety) 38 (2): 109 141. ISSN 0018-2486.[130](p110) Jump up ^ Oneal calls the organization African Black Brotherhood instead of Afri can Blood Brotherhood.[134] Jump up ^ This is the name used in his extradition file at The National Archives online catalog.[137] Jump up ^ For details discrediting Donkin's alleged consecration, including the May 4, 1906 Spanish language text of the Bishop of Tamaulipas, Giuseppe Ignazio Eduardo Snchez Camacho's statement refuting Donkin, with an English translation,

see "The late Bishop of Santa Croce". Truth (London: [s.n.]) 59 (1537): 1423 1425. 1906-06-13. LCCN sf85009847. Retrieved 2013-05-01. Jump up ^ Vilatte wrote to Fisher: "I desire to say that you could take much inf ormation about him by reading Truth, of London, of August 4, 1904, and especiall y the number of September 22, 1904, pages 707 and 708."[140](p140) ^ Jump up to: a b The 1908 issue of Living Church Annual lists what appears to b e one order, contained in the list of recognized religious orders, of two groups with two different priors and no abbot: one in Fond du Lac, and another in Gree ns Farms, Connecticut.[145] The 1909 issue lists what appears to be one order, c ontained in the list of recognized religious orders, of one monastery with one p rior and Grafton as abbot.[146] Anson mistakenly wrote that Living Church Annual did not reference the Fond du Lac monastery after 1909.[147](p24) The 1910 issu e lists what appears to be one order, but no longer contained in the list of rec ognized religious orders, of one monastery with one prior and Grafton as abbot.[ 148] The 1911 issue lists neither an order nor a monastery.[149] The 1912 issue does not list the order but does list a monastery with one prior and Grafton as abbot; the 1913 issue, published after Grafton's death, was the same as 1912 but without an abbot.[150][151] From 1914 onward, neither a Benedictine monastery n or a Benedictine order were listed. Jump up ^ It is unclear if Tichy was consecrated a bishop; there is no consensus about who consecrated him. Anson wrote that "brief references to Bishop Tichy" are contained in Anglican and Foreign Church Society (1904, 1905, 1907). Report and accounts (London: Society for Promoting Christian Knowledge). OCLC 54506697. But, in 1904, the IBC refused Kozlowski's request to consecrate Tichy after Koz lowski presented him as his vicar general at the sixth International Old Catholi c Congress in Olten, Switzerland.[117] Congruously, Anson and Brandreth also quo te OKKN Bishop Casparus Johannes Rinkel, of Haarlem, who wrote that Tichy was ne ver appointed or acknowledged as bishop.[1](p417)[2](p17) Ronald Sadlowski's opi nion, in Polish American Studies, was that Kozlowski "seems to have consecrated" Tichy between 1904 and 1907.[152](p45) Anson thought "it may have been Kozlowsk i."[1](p416) Theodore Andrews, in The Polish National Catholic Church in America and Poland, stated that Kozlowski did not consecrate any bishops in the US.[153 ](p19) ^ Jump up to: a b One or more of the preceding sentences incorporates text from a publication now in the public domain: Grafton, Charles C (Oct 1898). "[letter ]". Diocese of Fond du Lac. [154] Jump up ^ Located at 22bis Rue Legendre in the 17th arrondissement of Paris. Now the glise Saint-Charles-de-Monceau.[4](p69)[7](p181) Jump up ^ The "Old Roman Catholic Church" is also known as the "Old Roman Cathol ic Church of America".[178](p47) Jump up ^ See Marx, Joseph A; Blied, Benjamin J (Jul 1942). "Vilatte and the Cat holic Church". The Salesianum (Milwaukee, WI: Alumni Association of St. Francis Seminary) 37 (3): 112 120. ISSN 0740-6525.[38](p229) Jump up ^ Appolis dates his death on 2 July 1929.[4](p86) Jump up ^ According to Appolis, Janssens ordered his body clothed in pontifical vestments and miter. The funeral was attended by few people, among them was one of the bishops he consecrated and two priests he ordained were among the mourner s.[1](p128)[4](p86) Jump up ^ Pearson noted Marian devotions in France grew rapidly in the 19th cent ury, as did religious orders, particularly for females. Roman Catholic approved Marian apparitions were recorded in Paris, La Salette, Lourdes, and Pontmain. Ne arly 400 female orders were established by 1880, with 135,000 female religious i n 1878.[80](p130)[183](pp781 782) References[edit] ^ Jump up to: a b c d e f g h i j k l m n o p q r s t u v w x y z aa ab ac ad ae af ag ah ai aj ak al am an ao ap aq ar as at au av aw ax ay az ba bb bc bd be b f bg bh bi bj bk bl Anson, Peter F (2006) [1964]. Bishops at large. Independent C atholic Heritage series (1st Apocryphile ed.). Berkeley: Apocryphile Press. ISBN 0-9771461-8-9. ^ Jump up to: a b c d e f g h i j k l m n o p q r s t u v w x y z aa ab ac ad ae

af ag ah ai Brandreth, Henry R. T (1987) [First published in 1947]. Episcopi va gantes and the Anglican Church. San Bernardino, CA: Borgo Press. ISBN 0-89370-55 8-6. ^ Jump up to: a b c d e f g h i j k l m This article incorporates text from a p ublication now in the public domain: Kruszka, Waclaw (1908). Historya polska w A meryce; poczatek, wzrost i rozwj dziejowy osad polskich w Plnocnej Ameryce (w Stan ach Zjednoczonych i Kanadzie) [Polish History in America; beginning, growth and development of the historical Polish settlements in North America (U.S. and Cana da)] (in Polish) 13 (poprawione i illustrowane ed.). Milwaukee: Drukiem Splki Wyd awniczej Kuryera. pp. 39 45. LCCN 06003780. Retrieved 2013-05-28. ^ Jump up to: a b c d e f g h i j k l m n o p q r s t u v w x y z aa ab ac ad ae af ag ah ai Appolis, mile (1963). "En marge de la Sparation: les associations cul turelles schismatiques" [Margins of Separation: religious associations' schismat ics]. Revue d'histoire de l'glise de France (in French) (Paris: Socit d'histoire ec clsiastique de la France) 49 (146): 47 88. doi:10.3406/rhef.1963.1719. ISSN 2109-95 02. Retrieved 2013-03-26. ^ Jump up to: a b c d e f g h This article incorporates text from a publication now in the public domain: A Close Observer (pseud.) (Jul 1899). "Recent Schisma tical Movements Among Catholics in the United States". American Ecclesiastical R eview (New York, NY: American Ecclesiastical Review) 21 (1): 1 13. LCCN 46037491. OCLC 9059779. Archived from the original on 2007-05-18. Retrieved 2013-03-05. Jump up ^ Gourdon, Vincent (2002). "Guy Janssen, La Petite glise en trente questi ons". Histoire, conomie et socit (book review) (in French) 21 (2): 281 282. ISSN 1777 -5906. Retrieved 2013-03-26. ^ Jump up to: a b c d e f One or more of the preceding sentences incorporates t ext from a publication now in the public domain: Boyd, J. F (Jan Oct 1907). "The F rench Ecclesiastical Revolution". The American Catholic Quarterly Review (Philad elphia: Hardy and Mahony) 32: 181 183, 269, 653 655, 657 658. ISSN 0271-5767. LCCN 050 31886. Retrieved 2013-03-18. ^ Jump up to: a b c d e f g h One or more of the preceding sentences incorporat es text from a publication now in the public domain: Episcopal Church. Diocese o f Fond du Lac (1888). "Journal of the fourteenth annual council of the Protestan t Episcopal Church in the Diocese of Fond du Lac". 14th Annual Council. Fond du Lac. June 5 6, 1888. Fond du Lac, WI: P. B. Haber. pp. 3, 55 57, 75 76, appendix G. OC LC 616079205. Retrieved 2013-03-18. ^ Jump up to: a b c d e f g h i j k l m n o p q r Marx, Joseph A; Blied, Benjami n J (January 1942). "Joseph Rene Vilatte". The Salesianum (Milwaukee, WI: Alumni Association of St. Francis Seminary) 37 (1): 1 8. ISSN 0740-6525. Jump up ^ "Pere Rene Vilatte". The Independent (Sturgeon Bay, WI: Independent Pu blishing Company) 14 (45): 5. 1887-08-05. Retrieved 2013-05-22. ^ Jump up to: a b c d e f g h i j k l m n o p q r s t u This article incorporat es text from a publication now in the public domain: Margrander, Ernest C (1912) . "Vilatte, Joseph Ren (Archbishop Mar Timotheus)". In Jackson, Samuel Macauley. New Schaff Herzog Encyclopedia of Religious Knowledge 12 (third ed.). London and N ew York: Funk and Wagnalls. pp. 187 189. Retrieved 2012-11-8. ^ Jump up to: a b c Vignot, Bernard (1991). Le phnomne des glises parallles. Bref (i n French) 35. [Paris]: ditions du Cerf. ISBN 2204042943. ^ Jump up to: a b Roby, Yves (2000). "Chiniquy, Charles". In English, John. Dict ionary of Canadian Biography Online 12. Ottawa: National Archives of Canada and National Library of Canada. ISSN 1709-6812. OCLC 463897210. Archived from the or iginal on 2013-04-27. Retrieved 2013-04-27. Jump up ^ "Father Chiniquy is dead". The New York Times (New York). 1899-01-17. ISSN 0362-4331. Retrieved 2013-04-27. ^ Jump up to: a b c d e f g h i j k l Cross, Anthony J (2011). Pre Hyacinthe Loys on, the Eglise Catholique Gallicane (1879 1893) and the Anglican Reform Mission (P hD). Reading: University of Reading. Retrieved 2013-07-14. "The thesis [...] chr onicle[s] and explain[s] the Anglican involvement in the "Eglise Catholique Gall icane" (ECG) in Paris from its foundation in 1879 until it was ceded to the arch diocese of Utrecht in 1893." ^ Jump up to: a b c d Weber, Nicholas A (1922). "Old Catholics in the United Sta

tes". In Pace, Edward A et al. Catholic Encyclopedia. 17 part 1. New York: Encyc lopedia Press. p. 558. Jump up ^ The dictionary definition of apostasy at Wiktionary ^ Jump up to: a b c d e f g This article incorporates text from a publication n ow in the public domain: Shea, John G (Jan Oct 1889). "Jansenists, Old Catholics, and Their Friends in America". The American Catholic Quarterly Review (Philadelp hia: Hardy and Mahony) 14: 535 541. Archived from the original on 2007-05-15. Retr ieved 2013-03-05. Jump up ^ Presbyterian Church in the U.S.A. Board of Home Missions (Jun 1884). " Home Mission appointments for April 1884". The Presbyterian monthly record (Phil adelphia: Presbyterian Board of Publication) 35 (6): 208. LCCN 23018690. Retriev ed 2013-07-05. See also Presbyterian Church in the U.S.A. Board of Home Missions (1885-05-21). "Statistical Reports". Annual Report (New York: [s.n.]) 15: 129. OCLC 620157817. Retrieved 2013-07-05. Jump up ^ Chick, Jack T (1981). The Big Betrayal (comic book). Chino, CA: Chick Publications. ISBN 978-0-937958-08-7. OCLC 13016191. Archived from the original on 2013-03-22. Retrieved 2013-03-22. Jump up ^ This article incorporates text from a publication now in the public d omain: Moon, George W, ed. (1891). "Loyson, Charles". Men and women of the time: A dictionary of contemporaries (13th rev. ed.). London: George Routledge & Sons . pp. 571 572. OCLC 5094800. Jump up ^ Anglo-Continental Society (1879). "Appeal". What is the Anglo-Continen tal Society? (pamphlet) (2nd ed.). London; Oxford; Cambridge: Rivingtons. pp. 14 1 6. OCLC 182523721. Archived from the original on 2009-02-25. Retrieved 2013-03-1 3. ^ Jump up to: a b c d e f g h i j k l Smit, Peter-Ben (2011). Old Catholic and P hilippine Independent Ecclesiologies in History: The Catholic Church in every pl ace. Brill's Series in Church History 52. Leiden: Brill (published to Brill Euro pean History and Culture E-Books Online, Collection 2011). pp. 50, 180 285. doi:10 .1163/ej.9789004206472.i-548.19. ISBN 9004206477. ISSN 1572-4107. ^ Jump up to: a b c d Vilatte, Joseph R et al., ed. ([c.?1893?]). Ecclesiastical Relations between the Old Catholics of America and Foreign Churches (pamphlet). [Duvall, WI]: [s.n]. OCLC 760909702. Archived from the original on 2013-08-19. Retrieved 2013-08-19. ^ Jump up to: a b c d e f g h i j k l m n o p q This article incorporates text from a publication now in the public domain: Grafton, Charles C (1914). Rogers, Benjamin Talbot, ed. A journey Godward of Doulos Iesou Kristou (a servant of Jes us Christ). The Works of the Rt. Rev. Charles C. Grafton v. 4 (Cathedral ed.). N ew York, NY: Longmans, Green. pp. 157 158, 170 174, 271 290. LCCN 14022600. OCLC 69584 89. Archived from the original on 2007-06-12. ^ Jump up to: a b c d One or more of the preceding sentences incorporates text from a publication now in the public domain: Holand, Hjalmar R (1917). History o f Door County, Wisconsin, the County Beautiful 1. Chicago: S.J. Clarke. pp. 209, 416 418. LCCN 17029462. Retrieved 2013-02-06. ^ Jump up to: a b c d G. E. B. (1885-09-01). "The Old Catholic Synods: Bonn and Berne". The foreign church chronicle and review (London: Rivingtons) 9 (35): 161 . ^ Jump up to: a b c d e f g h i j Curtiss, A. Parker (1925). History of the Dioc ese of Fond du Lac and Its Several Congregations. Fond du Lac, WI: P. B. Haber. pp. 18 21, 50 51. OCLC 608970358. Retrieved 2013-05-29. ^ Jump up to: a b c One or more of the preceding sentences incorporates text fr om a publication now in the public domain: Episcopal Church. Diocese of Fond du Lac (1885). "Journal of the eleventh annual council of the Protestant Episcopal Church in the Diocese of Fond du Lac". 11th Annual Council. Oshkosh. June 2 3, 188 5. Fond du Lac, WI: P. B. Haber. pp. 13 14, 28. OCLC 616079205. Retrieved 2013-0318. ^ Jump up to: a b Newman, John H (1864). Apologia pro vita sua: being a reply to a pamphlet entitled "What then does Dr. Newman mean?" (1st ed.). London: Longma n, Green, Longman, Roberts, and Green. pp. 202, 245 253, 260 267, 274, 343, 352, 368 . LCCN 39024784. Retrieved 2013-08-24. This work was revised and altered several

times. ^ Jump up to: a b c d One or more of the preceding sentences incorporates text from a publication now in the public domain: Episcopal Church. Diocese of Fond d u Lac (1886). "Journal of the twelfth annual council of the Protestant Episcopal Church in the Diocese of Fond du Lac". 12th Annual Council. Fond du Lac. June 8 9 , 1886. Fond du Lac, WI: P. B. Haber. pp. 5, 8, 28 29, 46, appendix E. OCLC 616079 205. Retrieved 2013-03-18. ^ Jump up to: a b c d e f g h i j k l m n One or more of the preceding sentence s incorporates text from a publication now in the public domain: Robertson, Alex ander (1891). Campello and Catholic reform in Italy. London: Sampson Low, Marsto n. OCLC 657188265. Retrieved 2013-06-25. ^ Jump up to: a b c Oeyen, Christian (2007). "Campello, Enrico di". In Betz, Han s D et al. Religion Past and Present: encyclopedia of theology and religion 2 (4 th ed.). Leiden: Brill (published to Brill Reference Online). p. 345. ISBN 97890 04146082. Retrieved 2013-06-06. Jump up ^ "Confirmed by an Old Catholic". The New York Times (New York). 1883-05 -06. ISSN 0362-4331. Retrieved 2013-04-12. Jump up ^ Marx, Joseph A; Blied, Benjamin J (October 1941). "Old Catholics in Am erica". The Salesianum (Milwaukee, WI: Alumni Association of St. Francis Seminar y) 36 (4): 155 161. ISSN 0740-6525. Jump up ^ "Around the county". Door County Advocate (Sturgeon Bay, WI: Frank Lon g) 24 (12): 2. 1885-07-12. Retrieved 2013-02-06. Jump up ^ One or more of the preceding sentences incorporates text from a publi cation now in the public domain: Episcopal Church. Diocese of Fond du Lac (1887) . "Journal of the thirteenth annual council of the Protestant Episcopal Church i n the Diocese of Fond du Lac". 13th Annual Council. Fond du Lac. June 7 8, 1887. F ond du Lac, WI: P. B. Haber. pp. 3 4, 29, appendix F. OCLC 616079205. Retrieved 20 13-03-18. ^ Jump up to: a b c d e f g h i j Kirkfleet, Cornelius J (1943). The White Canon s of St. Norbert: a History of the Premonstratensian Order In the British Isles And America. West De Pere, WI: St. Norbert Abbey. pp. 221 223, 227 229, 286. LCCN 43 013277. Retrieved 2013-06-05. ^ Jump up to: a b This article incorporates public domain material from the Uni ted States Geological Survey document: "Episcopal Church". Retrieved 2013-06-07. ^ Jump up to: a b This article incorporates public domain material from the Uni ted States Geological Survey document: "White Star Church". Retrieved 2013-06-07 . Jump up ^ Google Inc. "Distance between Church of the Precious Blood and White S tar Spiritualist Church". Google Maps (Map). Cartography by Google, Inc. Retriev ed 2013-06-07. ^ Jump up to: a b Episcopal Church. Diocese of Fond du Lac (1889). "Journal of t he fifteenth annual council of the Protestant Episcopal Church in the Diocese of Fond du Lac". 15th Annual Council. Fond du Lac. June 4 5, 1889. Fond du Lac, WI: P. B. Haber. pp. 3, 24, 68 69, 72, appendix F. OCLC 616079205. Retrieved 2013-06-0 5. ^ Jump up to: a b c d e f g h Marx, Joseph A; Blied, Benjamin J (April 1942). "A rchbishop Vilatte". The Salesianum (Milwaukee, WI: Alumni Association of St. Fra ncis Seminary) 37 (2): 59 67. ISSN 0740-6525. Jump up ^ Ducat, Jean (2000). Brabanons au Nouveau Monde: contribution l'tude de l 'migration de Belgique mridionale vers les Amriques au 19e sicle [Brabantians in the New World: contribution to the study of southern Belgian emigration to the Amer icas in the 19th century] (in French). Biesme-Mettet, BE: Belgian American Herit age. p. 63. OCLC 50659742. Retrieved 2013-06-17. Jump up ^ Eckholm, Erik (2010-12-23). "Wisconsin on the map to pray with Mary". NYTimes.com. Archived from the original on 2013-06-25. Retrieved 2013-06-25. A v ersion of this article appeared in print New York Times (New York ed.). 2010-1224. p. A1. ^ Jump up to: a b c d e f Marx, Joseph A; Blied, Benjamin J (Jul 1942). "Vilatte and the Catholic Church". The Salesianum (Milwaukee, WI: Alumni Association of St. Francis Seminary) 37 (3): 112 120. ISSN 0740-6525.

Jump up ^ Episcopal Church. Diocese of Fond du Lac (1891). "Journal of the seven teenth annual council of the Protestant Episcopal Church in the Diocese of Fond du Lac". 17th Annual Council. Fond du Lac. 2 June 1891. Fond du Lac, WI: P. B. H aber. pp. 3, 6, 16, 28 29, 38, 69, appendix G. OCLC 616079205. Retrieved 2013-03-1 8. ^ Jump up to: a b c Episcopal Church. Diocese of Fond du Lac (1892). "Journal of the eighteenth annual council of the Protestant Episcopal Church in the Diocese of Fond du Lac". 18th Annual Council. Fond du Lac. 7 June 1892. Fond du Lac, WI : P. B. Haber. pp. 25, 38, 41, 64, appendix E. OCLC 616079205. Retrieved 2013-03 -18. Jump up ^ "Old Catholic". The Independent (Sturgeon Bay, WI: Independent Publish ing Company) 14 (26): 3. 1887-03-25. Retrieved 2013-05-22. Jump up ^ "Personal mention". Door County Advocate (Sturgeon Bay, WI: Frank Long ) 26 (1): 3. 1887-04-30. Retrieved 2013-05-22. Jump up ^ "Short takes". Door County Advocate (Sturgeon Bay, WI: Frank Long) 26 (5): 3. 1887-05-28. Retrieved 2013-05-22. Jump up ^ "Home happenings". The Independent (Sturgeon Bay, WI: Independent Publ ishing Company) 14 (43): 8. 1887-07-22. Retrieved 2013-05-22. Jump up ^ "Short takes". Door County Advocate (Sturgeon Bay, WI: Frank Long) 26 (13): 3. 1887-07-23. Retrieved 2013-05-22. Jump up ^ "Personal mention". Door County Advocate (Sturgeon Bay, WI: Frank Long ) 26 (26): 3. 1887-10-22. Retrieved 2013-05-22. Jump up ^ "County news". The Independent (Sturgeon Bay, WI: Independent Publishi ng Company) 15 (28): 8. 1888-04-06. Retrieved 2013-05-22. ^ Jump up to: a b "Can this be true?". The Independent (Sturgeon Bay, WI: Indepe ndent Publishing Company) 15 (29): 4. 1888-04-13. Retrieved 2013-05-22. Article includes Vilatte, R.; de Beaumont, Ernest B (1888-04-05). [letter to] Chris Leon hardt, President of the Business Men's Association (letter). Sturgeon Bay, WI. Jump up ^ "Short takes". Door County Advocate (Sturgeon Bay, WI: Frank Long) 27 (40): 3. 1889-01-26. Retrieved 2013-05-22. Jump up ^ "Little Sturgeon". The Independent (Sturgeon Bay, WI: Independent Publ ishing Company) 14 (39): 5. 1887-06-24. Retrieved 2013-05-22. Jump up ^ de Beaumont, Emma (1889-02-09). "Mrs. DeBeaumont rises to explain". Do or County Advocate (Sturgeon Bay, WI: Frank Long) 27 (42): 3. Retrieved 2013-0522. Jump up ^ This article incorporates public domain material from the United Stat es Geological Survey document: "Saint Marys Cemetery". Retrieved 2013-06-07. Jump up ^ "Personals". The Independent (Sturgeon Bay, WI: Independent Publishing Company) 17 (1): 2. 1889-10-11. Retrieved 2013-05-22. Jump up ^ Augustine de Angelis (pseud. of William Harding) (1890-04-25) [letter composed 1890-04-18]. "A welcome contribution". The Independent (letter to the e ditor) (Sturgeon Bay, WI: Independent Publishing Company) 17 (29): 2. Retrieved 2013-05-22. Jump up ^ Parisot, Jean (1899). Mgr Vilatte, fondateur de l'glise vieille catholi que aux tats-Unis d'Amrique (in French). Tours; Mayenne: impr. de E. Soude. OCLC 45 9118522. Jump up ^ Parisot, Jean (2008-06-23). "Monseigneur Vilatte, fondateur de l'glise Vieille-Catholique aux tats-Unis d'Amrique". In Coster, Philippe Laurent De. Vilat te_doc (PDF) (in French). [s.l.]: [s.n.] Archived from the original on 2013-04-1 5. Retrieved 2013-04-15. This is a modified copy of Parisot's original publicati on; this copy contains cropped and incorrectly renumbered pages and does not inc lude photos. Jump up ^ "Gossip about people". Milwaukee Sentinel. 1891-04-13. p. 4. ^ Jump up to: a b c d e United States. Bureau of the Census (1929). Religious bo dies 2 (1926 ed.). Washington, DC: United States Government Printing Office. pp. 45 49, 1069 1081. OCLC 628203882. Retrieved 2013-04-24. Jump up ^ Emmons, Terence (1997). Alleged Sex and Threatened Violence: Doctor Ru ssel, Bishop Vladimir, and the Russians in San Francisco, 1887 1892. Stanford Univ ersity Press. ISBN 0-8047-2767-8. ^ Jump up to: a b c d e f g h i Basil, John D (Jul Sep 1991). "Alexander Kireev: T

urn-of-the-century Slavophile and the Russian Orthodox Church, 1890 1910". Cahiers du monde russe et sovitique (Paris: cole des hautes tudes en sciences sociales) 32 (3): 337 347. doi:10.3406/cmr.1991.2285. ISSN 1777-5388. Retrieved 2013-09-21. Al so Dumont, M; Ngrel, Dominique. Rsums/Abstracts. pp. 431 432. Retrieved 2013-09-21. ^ Jump up to: a b Mellon, Mary (2010). Friend or femme fatale?: Olga Novikova in the British press, 1877 1925 (MA). Chapel Hill: University of North Carolina at C hapel Hill. Retrieved 2013-10-14. Jump up ^ Isba, Anne (2006). Gladstone and women. London: Hambledon Continuum. I SBN 1-85285-471-5. ^ Jump up to: a b Bayly, Susan (2003) [First published 1989]. "The collapse of S yrian Christian 'integration'". Saints, Goddesses and Kings: Muslims and Christi ans in South Indian Society, 1700 1900. Cambridge South Asian studies 43. Cambridg e University Press. ISBN 0-521-89103-5. Jump up ^ Frykenberg, Robert E (2005). "Christian Missions and the Raj". In Ethe rington, Norman. Missions and Empire. Oxford History of the British Empire compa nion series. Oxford University Press. ISBN 0-19-925347-1. ^ Jump up to: a b c d Richards, William J (1908). The Indian Christians of St. T homas: otherwise called the Syrian Christians of Malabar. London: Bemrose & Sons . OCLC 5089145. Archived from the original on 2008-06-26. Retrieved 2013-02-17. Jump up ^ vilatte-after-consecration.jpg (JPG) (digital image). Archived from th e original on 2013-05-08. Retrieved 2013-05-08. From Kersey, John (2012-11-06). "The Vilatte Declaration". London: Abbey-Principality of San Luigi. Archived fro m the original on 2013-05-08. Retrieved 2013-05-08. malankarabishops.jpg (JPG) (digital image). Archived from the original on 2013-0 5-08. Retrieved 2013-05-08. From "The First American Archbishop Mar Timotheos I" . Archived from the original on 2013-05-08. Retrieved 2013-05-08. consecration.gif (GIF) (digital image). Archived from the original on 2013-05-08 . Retrieved 2013-05-08. From Hyde, George A (2009-12-12). Fisher, Gordon, ed. "G enesis of the Orthodox-Catholic Church of America". The Orthodox-Catholic Church of America. Archived from the original on 2013-05-08. Retrieved 2013-05-08. Jump up ^ Mar Aprem (1987). Mar Abdisho Thondanat: a biography. Trichur, Kerala, India: Mar Narsai Press. p. 107. LCCN 88905860. OCLC 645453062. Jump up ^ Thomas, M. Kurian (2011-08-17). "Two Mistaken Pictures". Writings of D r. M. Kurian Thomas. Kottayam, Kerala, India: Sophia Print House. Archived from the original on 2013-05-30. Retrieved 2013-05-30. ^ Jump up to: a b c One or more of the preceding sentences incorporates text fr om a publication now in the public domain: Aiya, V. Nagam (1906). Travancore Sta te Manual 2. Trivandrum, IN: Travancore Government Press. p. 200. OCLC 827203062 . Retrieved 2013-05-14. Here, the surname Alvares is spelled Alvarez. ^ Jump up to: a b This article incorporates text from a publication now in the public domain: Bartas, G (Nov 1904). "Coup d'oeil sur l'Orient greco-slave". Ech os d'Orient (in French) (Paris: Institut Francais des Etudes Byzantines) 7 (49): 371 372. LCCN sc82003358. Here, the surname Alvares is spelled Alvarez. Jump up ^ The dictionary definition of brahman at Wiktionary ^ Jump up to: a b c d e f g h i j k l m n o p Pearson, Joanne (2007). Wicca and the Christian Heritage: Ritual, sex and magic. London; New York: Routledge. ISBN 0-203-96198-6. Retrieved 2013-05-03. Jump up ^ The dictionary definition of brahmin at Wiktionary Jump up ^ Fortescue, Adrian (1913). The Lesser Eastern Churches. London: Catholi c Truth Society. p. 372. OCLC 551695750. Archived from the original on 2006-06-2 1. Retrieved 2013-02-17. ^ Jump up to: a b Kiraz, George Anton (Jul 2004). "The Credentials of Mar Julius Alvares, Bishop of Ceylon, Goa and India Excluding Malabar". Hugoye: Journal of Syriac Studies (Piscataway, NJ: Beth Mardutho: The Syriac Institute and Gorgias Press, published Article republished 2007 as PDF) 7 (2): 158. ISSN 1097-3702. A rchived from the original on 2004-08-23. Retrieved 2012-11-08. Jump up ^ Aubault de la Haulte-Chambre, Georges (Apr 1922). "A propos de J.-K. H uysmans". La Connaissance; revue de lettres et d'ides (Paris: Eucne Figuire) 3 (24) : 1122. OCLC 565522011. Retrieved 2013-05-25. Jump up ^ One or more of the preceding sentences incorporates text from a publi

cation now in the public domain: Geudens, Francis M (1910). "Heeswijk". In Herbe rmann, Charles. Catholic Encyclopedia 7. Robert Appleton Company. ^ Jump up to: a b Parra, Carlos H (2012). Standing with Unfamiliar Company on Un common Ground: The Catholic Church and the Chicago Parliaments of Religions (PhD ). Toronto: University of Toronto. pp. 59 60. Archived from the original on 2013-0 6-14. Retrieved 2013-06-14. open access publication - free to read ^ Jump up to: a b One or more of the preceding sentences incorporates text from a publication now in the public domain: Barrows, John H, ed. (1893). The World' s Parliament of Religions; an illustrated and popular story of the World's First Parliament of Religions held in Chicago in connections with the Columbian Expos ition of 1893 2. Chicago: Parliament Publishing. p. 1561. LCCN 03031808. Archive d from the original on 2006-12-22. Retrieved 2013-06-14. ^ Jump up to: a b c d e f g h Klukowski, Constantine (1956). History of St. Mary of the Angels Catholic Church, Green Bay, Wisconsin, 1898 1954 (abridged ed.). Pu laski, WI: Franciscan Publishers. pp. 28 36. OCLC 617241555. Retrieved 2012-11-08. Jump up ^ "Poles organize a new Church". New York Times (New York). 1894-08-22. ISSN 0362-4331. Jump up ^ "J. Rene Vilatte not in Roman Church". The New York Times (New York). 1899-12-25. ISSN 0362-4331. Retrieved 2013-04-12. Jump up ^ "Local more or less". The Advocate (Sturgeon Bay, WI: Frank Long) 36 ( 19): 4. 1897-08-14. Retrieved 2013-05-22. Jump up ^ "Vilatte's Plan". Milwaukee Journal (Milwaukee). 1897-09-01. p. 3. ISS N 1052-4452. Retrieved 2013-05-22. Jump up ^ Reprint of Vilatte, J. R. (1901-01-01). "[letter]". In Russell, Charle s T. Zion's watch tower and herald of Christ's presence (Allegheny, PA: Watch To wer Bible & Tract Society) 22 (3): 64. ISSN 0043-1087. LCCN 50048968. Archived f rom the original on 2013-04-15. Retrieved 2013-04-15. Jump up ^ [1][dead link] ^ Jump up to: a b c d e f g h i Orzell, Laurence J (Autumn 1983). "Curious Allie s: Bishop Antoni Kozlowski and the Episcopalians". Polish American Studies (Cham paign, IL: University of Illinois Press) 40 (2). ISSN 0032-2806. JSTOR 20148132. ^ Jump up to: a b c d e This article incorporates text from a publication now i n the public domain: Kruszka, Waclaw (1907). Historya polska w Ameryce; poczatek , wzrost i rozwj dziejowy osad polskich w Plnocnej Ameryce (w Stanach Zjednoczonyc h i Kanadzie) [Polish History in America; beginning, growth and development of t he historical Polish settlements in North America (U.S. and Canada)] (in Polish) 11 (poprawione i illustrowane ed.). Milwaukee: Drukiem Splki Wydawniczej Kuryera . pp. 101 103. LCCN 06003780. Retrieved 2013-05-28. Jump up ^ This article incorporates text from a publication now in the public d omain: Kruszka, Waclaw (1908). Historya polska w Ameryce; poczatek, wzrost i roz wj dziejowy osad polskich w Plnocnej Ameryce (w Stanach Zjednoczonych i Kanadzie) [Polish History in America; beginning, growth and development of the historical Polish settlements in North America (U.S. and Canada)] (in Polish) 12 (poprawion e i illustrowane ed.). Milwaukee: Drukiem Splki Wydawniczej Kuryera. pp. 50 55. LCC N 06003780. Retrieved 2013-05-28. ^ Jump up to: a b Kaczynski, Charles R (1998). "'What Mean Ye By These Stones?' Cleveland's Immaculate Heart of Mary Parish and the Construction of a Polish Ame rican Rhetoric". Polish American Studies (Chicago, IL: University of Illinois Pr ess) 55 (2): 25 54. ISSN 0032-2806. JSTOR 20148543. Jump up ^ Peattie, Elia W (2005) [Newspaper article dated 1895-03-31]. "How they live at Sheely: pen picture of a strange settlement and its queer set of inhabi tants". In George-Bloomfield, Susanne. Impertinences: selected writings of Elia Peattie, a journalist in the Gilded Age. Lincoln: University of Nebraska Press. pp. 29 30. ISBN 0-8032-3748-0. ^ Jump up to: a b c d e f Kubiak, Hieronim E (1982). The Polish National Catholi c Church in the United States of America from 1897 to 1980: its social condition ing and social functions. Zeszyty Naukowe Uniwersytetu Jagiellonskiego: Prace Po lonijne 6. Krakw: Uniwersytet Jagiellonski. pp. 18, 85 96, 110 111, 115 117. ISBN 97883 01040192. Translation, with additional chapter, of Kubiak, Hieronim E (1970). Po lski Narodowy Koscil Katolicki w Stanach Zjednoczonych Ameryki w latach 1897 1965 j

ego spoleczne unwarunkowania i spoleczne funkcje. Prace Komisji Socjologicznej ( in Polish) 18. Wroclaw: Zaklad Narodowy im Ossolinskich. LCCN 70266428. Retrieve d 2013-01-23. ^ Jump up to: a b c Bolek, Francis, ed. (1943). "Kaminski, Rt. Rev. Stephen". Wh o's Who in Polish America (3rd ed.). New York: Harbinger House. pp. 189 190. Kansk i, Most Rev. Francis Victor, D.D.. p. 191. Kozlowski, Anthony, Most Rev. Bishop. p. 230. Jump up ^ This article incorporates text from a publication now in the public d omain: Kruszka, Waclaw (1905). Historya polska w Ameryce; poczatek, wzrost i roz wj dziejowy osad polskich w Plnocnej Ameryce (w Stanach Zjednoczonych i Kanadzie) [Polish History in America; beginning, growth and development of the historical Polish settlements in North America (U.S. and Canada)] (in Polish) 2 (poprawione i illustrowane ed.). Milwaukee: Drukiem Splki Wydawniczej Kuryera. p. 50. LCCN 0 6003780. Retrieved 2013-05-28. Jump up ^ The dictionary definition of simony at Wiktionary ^ Jump up to: a b c Osada, Stanislaw (1905). Historya Zwiazku Narodowego Polskie go i rozwj ruchu narodowego Polskiego w Ameryce Plnocnej: w dwudziesta piata roczn ice zalozenia Zwiazku [A history of the Polish National Alliance and the rise of the Polish national movement in America: at the twenty-fifth anniversary of the founding of the Alliance] (in Polish). Chicago: Nakladem i drukiem Zwiazku Naro dowego Polskiego. LCCN 05032492. Retrieved 2013-07-01. Jump up ^ Roslof, Edward E (2002). Red priests: renovationism, Russian Orthodoxy , and revolution, 1905 1946. Indiana-Michigan series in Russian and East European studies. Bloomington: Indiana University Press. ISBN 0-253-34128-0. Jump up ^ Zukowski, Edward (Jan Jun 1967). "Polish-American Old Catholic Bishops". Polish American Studies (Champaign, IL: University of Illinois Press) 24 (1): 4 3. ISSN 0032-2806. JSTOR 20147743. Jump up ^ One or more of the preceding sentences incorporates text from a publi cation now in the public domain: Irby, Adeline P (Sep 1899). "Don Miraglia". The National Review (London: Edward Arnold) 34 (199): 110 118. LCCN 89657047. OCLC 60 9696534. Retrieved 2013-05-20. ^ Jump up to: a b One or more of the preceding sentences incorporates text from a publication now in the public domain: Congregation of the Universal Inquisiti on (Sep 1900) [Decree issued 1900-06-13]. "Declarator excommunicationem majorem incursam fuisse a duobus sacerdotibus Miraglia et Vilatte" [Declaration of major excommunication that was incurred by the two priests Miraglia and Vilatte]. Ame rican Ecclesiastical Review (New York: American Ecclesiastical Review) 23 (3): 2 86 287. Jump up ^ One or more of the preceding sentences incorporates text from a publi cation now in the public domain: Nevin, Robert J (1896-10-03). "The Modern Savon arola". The Churchman (New York: M. H. Mallory) 74 (14): 400. Jump up ^ One or more of the preceding sentences incorporates text from a publi cation now in the public domain: "Don Paolo Miraglia Gullotti". The Churchman (N ew York: M. H. Mallory) 74 (15): 444 445. 1896-10-10. Jump up ^ Episcopal Church. General Convention (1899). "Journal of the proceedin gs of the bishops, the clergy and the laity of the Protestant Episcopal Church i n the United States of America". General Convention. Washington. October 5 25, 189 8. Boston: Alfred Mudge and Son Printers. pp. 628 630. OCLC 608768821. Retrieved 2 013-04-18. Jump up ^ [s.n.] (1900-05-05). "Present status of the 'Old Catholic' movement". The Literary Digest (New York: Funk and Wagnalls) 20 (18): 550. LCCN 07022244. R etrieved 2013-07-05. "Italy is thus placed on the same footing as Austria, where the congregations have long been recognized as forming part of the Old Catholic communion with their bishop-elect awaiting consecration at the requirement of t he state that a fixed endowment shall first be secured to the See." Jump up ^ Allen, Joseph Henry; Eddy, Richard (1894). A history of the Unitarians and the Universalists in the United States. American church history series 10. New York, NY: The Christian Literature Co. p. 245. OCLC 262464610. Archived from the original on 2008-06-03. Retrieved 2013-04-16. "In northern Italy an active Unitarian propaganda has for many years been conducted by Professor Ferdinando B

racciforti, of the Polytechnic college in Milan, and has had friendly recognitio n from the royal family." Jump up ^ One or more of the preceding sentences incorporates text from a publi cation now in the public domain: "Abused his privilege". Alexandria Gazette (Ale xandria, VA) 150 (140): 2. 1900-06-14. ISSN 1946-6153. Retrieved 2013-05-02. Jump up ^ Florence, Tony Andr (1901). "The Liberal Movement in Italy". In Bowie, W. Copeland. Liberal Religious Thought at the Beginning of the Twentieth Century . [1st meeting of the] International Council of Unitarian and Other Liberal Reli gious Thinkers and Workers. May, 1901. London. London: P. Green. pp. 164 165. LCCN 79314246. Archived from the original on 12 November 2004. Jump up ^ One or more of the preceding sentences incorporates text from a publi cation now in the public domain: The Times (London). 1901-06-20. p. 7. ISSN 0140 -0460. ^ Jump up to: a b Nevin, Robert J (1904-09-24). "The Old Catholic Congress". The Churchman (New York) 90 (13): 506. Here, the name Tichy is spelled Tichi and th e name Vilatte is spelled Villatte. Jump up ^ "Le premier arrt contre les associations cultuelles" [The first judgmen t against the religious associations]. La Croix (in French) (Paris). 1908-03-14. p. 1. ISSN 0242-6412. Retrieved 2013-10-19. Jump up ^ Watson, Thomas E (Sep 1910). "The Roman Catholic hierarchy the deadlie st menace to our liberties and our civilization". Watson's Jeffersonian Magazine (Atlanta, GA: Thomas E. Watson) 5 (3): 711. LCCN 08020434. Retrieved 2013-06-02 . Jump up ^ "Admits he's an ex-convict". The New York Times (New York). 1910-08-02 . ISSN 0362-4331. Retrieved 2013-05-27. Jump up ^ "Says he's a bishop and not a bunco man". The Evening World (final ed. ) (New York). 1915-02-15. p. 6. ISSN 1941-0654. Retrieved 2013-05-01. Jump up ^ Oeyen, Christian (2011). "Old Catholics". In Betz, Hans D et al. Relig ion Past and Present: encyclopedia of theology and religion 9 (4th ed.). Leiden: Brill (published to Brill Reference Online). pp. 297 299. ISBN 9789004146938. Ret rieved 2013-06-06. Jump up ^ Edmonds, Stephen (2013) [2012]. "Mathew, Arnold Harris (1852 1919)". Oxf ord Dictionary of National Biography (online ed.). Oxford University Press. doi: 10.1093/ref:odnb/103378. (Subscription or UK public library membership required. ) Jump up ^ "The new bishop in South Bend". Fort Wayne Weekly Sentinel (Fort Wayne ). 1913-04-29. p. 3. LCCN sn84027377. Retrieved 2013-12-14. ^ Jump up to: a b c d e Crawford, Nelson A (Aug 1929). "We elect a bishop". The American Mercury (New York: American Mercury Magazine) 17 (68): 425. ISSN 0002-9 98X. Jump up ^ "Dr. Lloyd back in Episcopal Church". The New York Times (New York). 1 909-04-13. ISSN 0362-4331. Retrieved 2013-04-11. ^ Jump up to: a b State of Illinois. Office of the Secretary of State. Departmen t of Business Services. "File number: 13386871" (database record). Springfield: State of Illinois. Office of the Secretary of State. Retrieved 2013-06-07. Old c orporate names officially used by the corporation were "American Catholic Church ", "Mercian Rite Catholic Church", and "The Orthodox Catholic Church of America" . The current corporate name, in 2013, is "The American Catholic Church". ^ Jump up to: a b Watson, E. O, ed. (1924). "Old Catholic Churches". Year book o f the churches. New York: The Federal Council of the Churches of Christ in Ameri ca. pp. 12 13. LCCN sn87022857. ^ Jump up to: a b c d e f g h i j k Bains, David R (2006). "McGuire, George Alex ander (1866 1934)". In Gates, Henry L et al. African American National Biography. Oxford University Press. ISBN 978-0-19-530173-1. Retrieved 2013-06-01.[dead link ] ^ Jump up to: a b c d e Hein, David; Shattuck, Gardiner H (2004). The Episcopali ans. Denominations in America 11. Westport, CN: Praeger Publishers. pp. 103 110, 2 46 247. ISBN 0-313-22958-9. ^ Jump up to: a b c d e Natsoulas, Theodore (1981). "Patriarch McGuire and the S pread of the African Orthodox Church to Africa". Journal of Religion in Africa 1

2 (2): 82 83, 87, 89 90. ISSN 0022-4200. JSTOR 1580855. ^ Jump up to: a b c d e f Isaac, Rochell (2009). "African Blood Brotherhood". In Finkelman, Paul et al. Encyclopedia of African American History, 1896 to the Pr esent: From the age of segregation to the twenty-first century. Oxford Universit y Press. ISBN 978-0-19-516779-5. Retrieved 2013-10-02. Closed access ^ Jump up to: a b c d Parascandola, Louis J (2009). "Briggs, Cyril Valentine (18 88 1966)". In Finkelman, Paul et al. Encyclopedia of African American History, 189 6 to the Present: From the age of segregation to the twenty-first century. Oxfor d University Press. ISBN 978-0-19-516779-5. Retrieved 2013-10-02. Closed access ^ Jump up to: a b c Oneal, James (1927). American Communism: A critical analysis of its origins, development and programs. New York, NY: Rand Book Store. p. 122 . Retrieved 2013-03-08. ^ Jump up to: a b Solomon, Mark I (1998). The Cry Was Unity: Communists and Afri can Americans, 1917 1936. Jackson: University Press of Mississippi. pp. 26 27. ISBN 1-57806-095-8. Jump up ^ Jones, Jeannette E (2011). In Search If Brightest Africa: Reimagining the Dark Continent in America Culture, 1884 1936. Athens: University Of Georgia Pr ess. pp. 92 97, 118 124. Jump up ^ "File 512: Expenses for the extradition of Edward Rufane Donkin, alias D Benedetto, at Dieppe". Kew: The National Archives. 1906. FO 372/9/5. Archived from the original on 2013-06-05. Retrieved 2013-06-05. Jump up ^ "Edward Donkin dead". Evening Star (Washington, DC) (16603): 1. 1906-0 3-10. LCCN sn83045462. Retrieved 2013-05-22. Jump up ^ "No title". The Chronicle (Adelaide, SA) 48 (2489): 33. 1906-05-05. Re trieved 2013-05-24. ^ Jump up to: a b c This article incorporates text from a publication now in th e public domain: "The story of 'Bishop Donkin'". Truth (London: [s.n.]) 59 (1516 ): 136 141. 1906-01-18. LCCN sf85009847. ^ Jump up to: a b Kollar, Rene (2011) [2004]. "Lyne, Joseph Leycester [Father Ig natius] (1837 1908)". Oxford Dictionary of National Biography (online ed.). Oxford University Press. doi:10.1093/ref:odnb/34647. (Subscription or UK public librar y membership required.) Jump up ^ Evans, E. C, ed. (May 1891). "Father Ignatius, Llanthony Abbey, South Wales. Now on a visit to the United States". The Cambrian (Utica, NY: T. J. Grif fiths) 11 (5): 129 130. LCCN 06021232. Jump up ^ Morse-Boycott, Desmond L (1933). "Father Ignatius". Lead, Kindly Light : Studies of Saints and Heroes of the Oxford Movement. New York: Macmillan (publ ished to Project Canterbury). OCLC 3486733. Archived from the original on 2006-0 1-13. Retrieved 2013-02-11. ^ Jump up to: a b c d e f g Kollar, Rene (2003). "Travels in America: Aelred Car lyle, His American "Allies", and Anglican Benedictine Monasticism". Project Cant erbury. Archived from the original on 2013-08-11. Retrieved 2013-08-11. ^ Jump up to: a b "Diocese of Fond du Lac". Living Church Annual. Milwaukee: You ng Churchman. 1908. pp. 158, 369. Retrieved 2013-02-17. Jump up ^ "Diocese of Fond du Lac". Living Church Annual. Milwaukee: Young Churc hman. 1909. p. 189. Retrieved 2013-02-17. "Monastery American Benedictines. The Bishop, Abbot; Bro. Thomas, Prior." Also The American Congregation of the Order of St. Benedict. p. 125. Retrieved 17 February 2013. "Mother House and Novitiate , St. Paul's Abbey, Fond du Lac, Wis. The Right Rev. C. C. Grafton, Abbot. Broth er Thomas, O.S.B., Prior." ^ Jump up to: a b c d Anson, Peter F (1971). "Anglican Benedictines". The Americ an Benedictine Review (Atchison, KS: American Benedictine Review) 22 (1): 21 28. I SSN 0002-7650. Jump up ^ "Diocese of Fond du Lac". Living Church Annual. Milwaukee: Young Churc hman. 1910. pp. 123, 185. Retrieved 2013-02-17. "Monastery American Benedictines . The Bishop, Abbot; Bro. Thomas, Prior." Jump up ^ "Diocese of Fond du Lac". Living Church Annual. Milwaukee: Young Churc hman. 1911. pp. 124 125, 186. Retrieved 2013-02-17. Jump up ^ "Diocese of Fond du Lac". Living Church Annual. Milwaukee: Young Churc hman. 1912. pp. 141, 208. Retrieved 2013-02-17. "Benedictine Monastery, Fond du

Lac. Abbot, The Bishop; Prior, Bro. Francis." Jump up ^ "Diocese of Fond du Lac". Living Church Annual. Milwaukee: Young Churc hman. 1913. pp. 126 127, 195. Retrieved 2013-02-17. "Benedictine Monastery. Fond d u Lac. Prior, Bro. Francis." Jump up ^ Sadlowski, Ronald (Jan Jun 1967). "The Activities of Polish-American Old Catholic Bishops". Polish American Studies (Champaign, IL: University of Illino is Press) 24 (1): 44 46. ISSN 0032-2806. JSTOR 20147744. Jump up ^ Andrews, Theodore (1953). The Polish National Catholic Church in Ameri ca and Poland. London: Society for Promoting Christian Knowledge. LCCN 54003735. ^ Jump up to: a b c This article incorporates text from a publication now in th e public domain: Eighteenth biennial report of the board of state commissioners of public charities of the State of Illinois. Springfield: Illinois State Journa l Co., State Printers. 1905 [Presented to the Governor 1 October 1904]. pp. 9, 5 0, 149 150. LCCN sn91034120. OCLC 664618440. Retrieved 2013-05-22. Jump up ^ "West side". The Advocate (Sturgeon Bay, WI: Frank Long) 42 (31): 5. 1 903-11-14. Retrieved 2013-05-22. ^ Jump up to: a b c d e f g h i Pallen, Conde B; Wynne, John J et al., eds. (192 9). "Associations Cultuelles". New Catholic Dictionary. Under the auspices of th e editors of the Catholic Encyclopedia (Vatican ed.). New York, NY: Universal Kn owledge Foundation. p. 73. LCCN 29028970. OCLC 6585570. Retrieved 2013-03-10. Al so: "France". New Catholic Dictionary. p. 377. ^ Jump up to: a b c d e One or more of the preceding sentences incorporates tex t from a publication now in the public domain: Goyau, Georges (1908). "The Frenc h Concordat of 1801". In Herbermann, Charles. Catholic Encyclopedia 4. Robert Ap pleton Company. Jump up ^ One or more of the preceding sentences incorporates text from a publi cation now in the public domain: Benigni, Umberto (1911). "Periodical Literature (Italy)". In Herbermann, Charles. Catholic Encyclopedia 11. Robert Appleton Com pany. Jump up ^ One or more of the preceding sentences incorporates text from a publi cation now in the public domain: Connellan, P. L (1885-09-04). "The Pope stops a paper". New Zealand Tablet (Dunedin, NZ) 13 (19): 13. Retrieved 2013-03-11. Jump up ^ Pope Pius X (1906-08-10). Gravissimo officii munere (papal encyclical) . Vatican City: Libreria Editrice Vaticana. Retrieved 2013-03-06. Jump up ^ One or more of the preceding sentences incorporates text from a publi cation now in the public domain: Turmann, Max (Jun 1907). "Recent Developments i n France". Catholic World (New York, NY: Paulist Fathers) 85 (507): 394. ISSN 00 08-848X. LCCN 17024439. OCLC 01553602. Archived from the original on 2007-03-30. Retrieved 2013-03-05. Jump up ^ One or more of the preceding sentences incorporates text from a publi cation now in the public domain: "Need American to save French". The Washington Times (Washington, DC: Times Pub. Co.). 1907-02-24. p. B1. ISSN 1941-0697. LCCN sn84026749. OCLC 10630160. Retrieved 2013-03-30. Jump up ^ Snob (pseud.) (1907-03-16). "Les potins de Paris" [The gossip of Paris ]. Le Rire: journal humoristique. Nouvelle Srie (in French) (Paris: Le Rire) (215 ): 2. ISSN 1154-7499. Retrieved 2013-03-22. Jump up ^ One or more of the preceding sentences incorporates text from a publi cation now in the public domain: "Archbishop Vilatte". The Brownsville Daily Her ald 15 (12) (Brownsville, TX: Jesse O. Wheeler). 1906-07-17. p. 1. ISSN 2159-401 5. LCCN sn86099906. OCLC 13107739. Retrieved 2013-03-30. Jump up ^ One or more of the preceding sentences incorporates text from a publi cation now in the public domain: "Plan colony in Texas". The Donaldsonville Chie f 36 (5) (Donaldsonville, LA: Linden E. Bentley). 1906-09-08. p. 6. LCCN sn85034 248. OCLC 12597940. Retrieved 2013-03-30. Jump up ^ One or more of the preceding sentences incorporates text from a publi cation now in the public domain: "A Religious Impostor". The Washington Herald ( 133) (Washington, DC). 1907-02-17. p. 21. ISSN 1941-0662. LCCN sn83045433. OCLC 9470809. Retrieved 2013-03-30. ^ Jump up to: a b One or more of the preceding sentences incorporates text from a publication now in the public domain: "Archbishop Is Teaching Farming". El Pa

so Herald (El Paso, TX: Herald News): p.9. 1910-10-22. ISSN 2159-5623. LCCN sn88 084272. OCLC 18614885. Retrieved 2013-03-05. ^ Jump up to: a b Butler, Matthew (Apr 2009). "Sontanas Rojinegras: Catholic ant iclericalism and Mexico's revolutionary schism". The Americas (Philadelphia: Aca demy of American Franciscan History) 65 (4): 535 558. ISSN 0003-1615. JSTOR 254881 81. Jump up ^ One or more of the preceding sentences incorporates text from a publi cation now in the public domain: "Let Your Fortune Grow With Us". El Paso Herald (advertisement) (El Paso, TX: Herald News). 1911-09-26. p. F8. ISSN 2159-5623. LCCN sn88084272. OCLC 18614885. Retrieved 2013-03-30. Jump up ^ "The Old Catholic Church". The New York Times (New York). 1892-09-11. ISSN 0362-4331. Retrieved 2013-04-24. ^ Jump up to: a b "The Old Catholic Church". The New York Times (New York). 1892 -10-01. ISSN 0362-4331. Retrieved 2013-04-24. Jump up ^ "Editorial Notes". The Sacred Heart Review (Boston, MA). 1892-10-08. p . 8. ISSN 0271-7271. Archived from the original on 2013-05-15. Retrieved 2013-05 -15. Jump up ^ "Has Not Returned to the Roman Church". The New York Times (New York). 1893-06-20. ISSN 0362-4331. Retrieved 2013-04-12. Jump up ^ "Going to see the Patriarch". The New York Times (New York). 1895-02-1 1. ISSN 0362-4331. Retrieved 2013-04-12. ^ Jump up to: a b c Carroll, Henry K (1912) [first 1893]. The religious forces of the United States enumerated, classified, and described: returns for 1900 and 1 910 compared with the government census of 1890: condition and characteristics o f Christianity in the United States (Rev. to 1910 ed.). New York: Charles Scribn er's Sons. lxxiv, pp82, 428 429, 468. LCCN 12025100. Retrieved 2013-08-14. Jump up ^ Carroll, Henry K ([1896?]) [first 1893]. The religious forces of the Un ited States, enumerated, classified, and described on the basis of the governmen t census of 1890; with an introduction on the condition and character of America n Christianity. The American Church History Series 1 (Rev. 1 January 1896 ed.). New York: Christian Literature. pp. 82, 382 383, 396, 444 445. LCCN 04004646. Retrie ved 2013-04-22. ^ Jump up to: a b c d e United States. Bureau of the Census (1919). Religious bo dies 2 (1916 ed.). Washington, DC: United States Government Printing Office. pp. 10, 533 535, 546 548. LCCN 20026045. OCLC 644719921. Retrieved 2013-04-24. Jump up ^ Armitage, Clyde F, ed. (1919). "Old Catholic Churches". Year book of t he churches (covering the year 1918 ed.). New York: The Federal Council of the C hurches of Christ in America. pp. 47, 78. LCCN sn87022857. Retrieved 2013-04-11. Jump up ^ "American Catholic Church". Year book of the churches (1923 ed.). New York: The Federal Council of the Churches of Christ in America. 1923. pp. 12 13. L CCN sn87022857. Archived from the original on 2004-05-21. Retrieved 2013-07-15. Also Old Roman Catholic Church. pp. 13 14. Jump up ^ Lewis, James R (2002). "Old Catholic Movement". The Encyclopedia of Cu lts, Sects, and New Religions (2 ed.). Amherst, NY: Prometheus Books. pp. 542 545. ISBN 1-61592-738-7. Jump up ^ "Une grande conversion". La Croix (in French) (Paris: Bayard Presse) 4 6 (12969): 1. 1925-06-23. ISSN 0242-6412. Retrieved 2013-02-22. "En mettant cette formelle dclaration par laquelle je dplore le pass, je demande pardon Dieu des sca ndales que j'ai donns et je promets de les rparer par le bon example de ma nouvell e vie et j'invite tous ceux qui ont suivi mes erreurs imiter mon example. Je fais cette dclaration librement et spontanment pour rparer tout le mal que j'ai fait et les scandales que j'ai donns." ^ Jump up to: a b Weber, Eugen (Jun 1988). "Religion and Superstition in Ninetee nth-Century France". The Historical Journal 31 (2): 399 423. ISSN 0018-246X. JSTOR 2639221. ^ Jump up to: a b Blackbourn, David (Oct 1991). "The Catholic Church in Europe s ince the French Revolution: A Review Article". Comparative Studies in Society an d History 33 (4): 778 790. ISSN 0010-4175. JSTOR 179090. Jump up ^ Introvigne, Massimo (2012). "The Beast and the Prophet Aleister Crowle y's Fascination with Joseph Smith". In Bogdan, Henrik; Starr, Martin P. Aleister

Crowley and Western Esotericism. Oxford University Press (published to Oxford S cholarship Online 2013). pp. 261 262. doi:10.1093/acprof:oso/9780199863075.003.001 1. ISBN 978-0-19-986307-5. Closed access ^ Jump up to: a b c d Gunon, Ren (2004) [First published 2003]. "The Old Catholic Church". Theosophy: History of a Pseudo-Religion. translated by Alvin Moore, Jr. Hillsdale, NY: Sophia Perennis. ISBN 0-900588-79-9. Translation of Gunon, Ren (19 21). "L'glise vieille-catholique". Le thosophisme: histoire d'une pseudo-religion (in French). Paris: Nouvelle librairie nationale. Archived from the original on 2010-10-14. Retrieved 2013-06-26. Jump up ^ Besant, Annie (Oct 1916). "On the watchtower". In Besant, Annie. The T heosophist (Adyar: Theosophical Publishing House, published in Part I. October 1 916 to March 1917 in 1917) 38 (1): 5. ISSN 0040-5892. Retrieved 2013-06-27. "Wha t can be specially done for the great religion [...] to which the western world instinctively turns, for the millions who cling to it, who love its ritual, who cherish its traditions, who fain would be distinctively Christian while still se eking for mystical interpretations, who feel the need of the sacramental order a nd the living environment of the Church? There is slowly growing up in Europe, s ilently but steadily, with its strongest centre perhaps in Holland, but with mem bers scattered in other European countries, the little known movement called the Old Catholic, with the ancient ritual, with unchallenged Orders, yet holding it self aloof from the Papal Obedience. This is a living, Christian, Church [...] T his is the second movement." ^ Jump up to: a b International Commission for Orders of Chivalry (2006). "Eccle siastical Decorations". Register of Orders of Chivalry (pamphlet). [s.l.]: [s.n. ] Archived from the original on 2008-11-20. Retrieved 2013-06-27. Also Internati onal Commission for Orders of Chivalry (2007). Register of Orders of Chivalry (p amphlet). [s.l.]: [s.n.] xiv, xix xx. Retrieved 2013-06-27. Jump up ^ "Statutes of the Order of the Crown of Thorns". Orders. London: AbbeyPrincipality of San Luigi. Archived from the original on 2013-03-30. Retrieved 2 013-03-30. Jump up ^ Chreul, Pierre Adolphe (1884). "Chevalerie (Ordres de)". Dictionnaire h istorique des institutions, moeurs et coutumes de la France (in French) 1 (6 ed. ). Paris: Hachette et cie. p. 147. Archived from the original on 2012-03-21. Ret rieved 2012-03-21. Also: Genest ou Gent (Ordre du). p. 485. ^ Jump up to: a b c d e f g h "The Abbey-Principality in international law". His tory. London: Abbey-Principality of San Luigi. Archived from the original on 201 3-04-18. Retrieved 2013-04-18. Jump up ^ Girardot, Louis-Franois (2012-07-22). Thriault, Serge A, ed. Statement b y Louis-Franois Girardot regarding the Abbey-Principality of San Luigi and its Or der of the Crown of Thorns, Said of the Lion and Black Cross made on August 14 a nd 11 October 1957. Translated by the editor. Ottawa: Christian Catholic Church of Canada. Archived from the original on 2013-04-20. Retrieved 2013-04-20. Jump up ^ Intermdiaire des Chercheurs et Curieux (in French) (Paris) 21. Sep., 19 71. ISSN 0020-5613. Jump up ^ One or more of the preceding sentences incorporates text from a publi cation now in the public domain: Goyau, Georges (1912). "Vicariate Apostolic of Sahara". In Herbermann, Charles. Catholic Encyclopedia 13. Robert Appleton Compa ny. Jump up ^ One or more of the preceding sentences incorporates text from a publi cation now in the public domain: Ott, Michael (1911). "Priory". In Herbermann, C harles. Catholic Encyclopedia 12. Robert Appleton Company. Jump up ^ One or more of the preceding sentences incorporates text from a publi cation now in the public domain: Ott, Michael (1911). "Prior". In Herbermann, Ch arles. Catholic Encyclopedia 12. Robert Appleton Company. Jump up ^ One or more of the preceding sentences incorporates text from a publi cation now in the public domain: Oestereich, Thomas (1907). "Abbot". In Herberma nn, Charles. Catholic Encyclopedia 1. Robert Appleton Company. Jump up ^ "Part 1 Fezzan, Bunyoro and the pre-Vilatte era". History. London: Abb ey-Principality of San Luigi. Archived from the original on 2013-03-23. Retrieve d 2013-03-23.

^ Jump up to: a b "Part 2 The Vilatte era and beyond". History. London: Abbey-Pr incipality of San Luigi. Archived from the original on 2013-03-23. Retrieved 201 3-03-23. Jump up ^ "The Ecclesial Jurisdiction of San Luigi". Ecclesia. London: Abbey-Pri ncipality of San Luigi. Archived from the original on 2013-04-19. Retrieved 19 A pril 2013. ^ Jump up to: a b "Le trafic des decorations" [The trafficking of decorations]. Le Petit Parisien (Paris). 1911-04-18. p. 1. ISSN 0999-2707. ^ Jump up to: a b "Bogus decorations still dupe French". The New York Times (New York). 1911-05-21. ISSN 0362-4331. Retrieved 2013-10-06. ^ Jump up to: a b c d e This article incorporates text from a publication now i n the public domain: "Lawyer hoaxes a town". New Zealand Herald (Auckland). 1911 -06-03. p. 2. ISSN 1170-0777. Archived from the original on 2013-10-05. Retrieve d 2013-10-05. ^ Jump up to: a b "Clever Paris hoax". The North-China herald and supreme court & consular gazette 104 (2349) (Shanghai). 1912-08-17 [written 1912-07-26]. p. 45 5. LCCN sn97034383. Retrieved 2013-10-07. ^ Jump up to: a b "La vertu rcompense" [The virtue rewarded]. La Croix (in French) (Paris). 1911-05-16. p. 1. ISSN 0242-6412. Retrieved 2013-10-04. "Marie-Timothe, Archevque, Prince-Grand Matre des Ordres de la Couronne d'Epines, du Lion et de l a Croix-Noire de l'Ex-Abbaye-Principaut de San-Luigi" ^ Jump up to: a b "[title unknown]". Le catholique franais: organe de l'glise cath olique gallicane (in French). [volume unknown] ([issue unknown]) (Paris). 1911. pp. 105 106. OCLC 420108020. Jump up ^ "Pour clbrer les vertus de l'amie de Valensi". Le Matin (Paris). 1911-05 -15. p. 2. ISSN 1256-0359. Retrieved 2013-10-04. ^ Jump up to: a b c P. G. (1913-01-13). "L'affaire Valensi". La revue critique d es ides et des livres (in French) (Paris: Nouvelle librairie nationale) 20 (114): 80 91. ISSN 2017-6775. Retrieved 2013-10-04. Based on Pujo, Maurice (1912). Pourq uoi l'on a touff l'affaire Valensi: les cadres de la dmocratie [Why was the Valensi affair stifled]. Cadres de la dmocratie (in French). Paris: Nouvelle librairie n ationale. OCLC 464981352. Jump up ^ "The Counani mystery". Truth (London) 59 (1532): 1103 1104. 1906-05-09. LCCN 10011613. Also "The Counani imposture". Truth (London) 59 (1536): 1355 1357. 1906-06-06. LCCN 10011613. ^ Jump up to: a b Sainty, Guy Stair. "The Self-Styled Orders". Archived from the original on 2000-05-11. Retrieved 2013-06-27. ^ Jump up to: a b c Cardinale, Hygenius E (1985) [1983]. "Autonomous and self-st yled orders of knighthood". In Bander van Duren, Peter. Orders of Knighthood, Aw ards and the Holy See (3rd ed.). Gerrards Cross, GB: Van Duren. pp. 231 237. ISBN 0-905715-26-8. Retrieved 2013-06-27. ^ Jump up to: a b Heuser, Herman J (1900). "Mr. Vilatte's Status in the Church". Records of the American Catholic Historical Society of Philadelphia (Philadelph ia: American Catholic Historical Society) 11: 108 109. ISSN 0002-7790. ^ Jump up to: a b One or more of the preceding sentences incorporates text from a publication now in the public domain: Whalen, William J (1963). Faiths for th e few: a study of minority religions. Milwaukee: Bruce Pub. pp. 72, 76. LCCN 630 19634. Archived from the original on 2011-03-18. Retrieved 2013-06-14. Further reading[edit] Gaworek, Leah (Jun 2004). "Good Shepherd or Wolf in Sheep's Clothing? Joseph Ren e Vilatte". Voyageur: Northeast Wisconsin's historical review (Green Bay, WI: Br own County Historical Society) 20 (2). ISSN 1062-7634. External links[edit] Kemp, Leah (2001-07-01) [Composed Spring, 2001]. "Shepherd or Wolf? Joseph Ren Vi latte in Francophone Wisconsin". Wisconsin's French Connections Project. Green B ay, WI: University of Wisconsin Green Bay. Archived from the original on 2013-04-0 2. Retrieved 2013-04-02. Gallican.org webpage in French Gallican National Church Biography on Gnostique.net Authority control

VIAF: 78144760 Categories: 1854 births1929 deathsAmerican Episcopal priestsBishops of Old Catho licismCanadian ChristiansConverts to Roman CatholicismFormer Eastern Orthodox Ch ristiansFrench ChristiansFrench emigrants to CanadaFrench Roman CatholicsOrienta l Orthodox bishopsPeople excommunicated by the Roman Catholic ChurchPresbyterian ministers Navigation menu Create accountLog inArticleTalkReadEditView history Main page Contents Featured content Current events Random article Donate to Wikipedia Wikimedia Shop Interaction Help About Wikipedia Community portal Recent changes Contact page Tools Print/export Languages Deutsch Franais Polski Edit links This page was last modified on 8 March 2014 at 09:13. Text is available under the Creative Commons Attribution-ShareAlike License; add itional terms may apply. By using this site, you agree to the Terms of Use and P rivacy Policy. Wikipedia is a registered trademark of the Wikimedia Foundation, I nc., a non-profit organization. Privacy policyAbout WikipediaDisclaimersContact WikipediaDevelopersMobile viewWi kimedia Foundation Powered by MediaWiki