The Holy Sacraments Baptism Penance/Reconciliation/Confession Eucharist/Holy Communion Confirmation Holy Matrimony/Marriage Holy Orders/Ordination Anointing of the Sick/Extreme Unction Lords Prayer Our Father, who art in heaven, hallowed be thy name. Thy Kingdom come, thy will be done, on earth as it is in heaven Give us this day our daily bread. And forgive us our trespasses, as we forgive those who trespass against us. And lead us not into temptation, but deliver us from evil. For thine is the kingdom, the power and the glory. for ever and ever. Amen Our Father in heaven, hallowed be your name. Your Kingdom come, your will be done, on earth as in heaven Give us today our daily bread. Forgive us our sins, as we forgive those who sin against us. Lead us not into temptation, but deliver us from evil. For the kingdom, the power and the glory are yours. Now and for ever. Amen We are here to save the lost and build our own churches. Some may come to us because we fill a need. Apostles' Creed 1. I believe in God the Father, Almighty, Maker of heaven and earth: 2. And in Jesus Christ, his only begotten Son, our Lord: 3. Who was conceived by the Holy Ghost, born of the Virgin Mary: 4. Suffered under Pontius Pilate; was crucified, dead and buried: He descended into hell: 5. The third day he rose again from the dead: 6. He ascended into heaven, and sits at the right hand of God the Father Almighty: 7. From thence he shall come to judge the quick and the dead: 8. I believe in the Holy Ghost: 9. I believe in the holy catholic church: the communion of saints: 10. The forgiveness of sins: 1l. The resurrection of the body: 12. And the life everlasting. Amen. The Nicene Creed We believe in one God, the Father, the Almighty, maker of heaven and earth, of all that is, seen and unseen. We believe in one Lord, Jesus Christ, the only Son of God, eternally begotten of the Father, God from God, Light from Light, true God from true God, begotten, not made, of one Being with the Father. Through him all things were made. For us and for our salvation he came down from heaven: by the power of the Holy Spirit he became incarnate from the Virgin Mary, and was made man. For our sake he was crucified under Pontius Pilate; he suffered death and was buried. On the third day he rose again in accordance with the Scriptures; he ascended into heaven and is seated at the right hand of the Father. He will come again in glory to judge the living and the dead, and his kingdom will have no end. We believe in the Holy Spirit, the Lord, the giver of life, who proceeds from the Father. With the Father and the Son he is worshiped and glorified. He has spoken through the Prophets. We believe in one holy catholic and apostolic Church. We acknowledge one baptism for the forgiveness of sins. We look for the resurrection of the dead, and the life of the world to come. Amen. Athanasian Creed 1. Whosoever will be saved, before all things it is necessary that he hold the catholic faith; 2. Which faith except every one do keep whole and undefiled, without doubt he shall perish everlastingly. 3. And the catholic faith is this: That we worship one God in Trinity, and Trinity in Unity; 4. Neither confounding the persons nor dividing the substance. 5. For there is one person of the Father, another of the Son, and another of the Holy Spirit. 6. But the Godhead of the Father, of the Son, and of the Holy Spirit is all one, the glory equal, the majesty coeternal. 7. Such as the Father is, such is the Son, and such is the Holy Spirit. 8. The Father uncreated, the Son uncreated, and the Holy Spirit uncreated. 9. The Father incomprehensible, the Son incomprehensible, and the Holy Spirit incomprehensible. 10. The Father eternal, the Son eternal, and the Holy Spirit eternal. 11. And yet they are not three eternals but one eternal. 12. As also there are not three uncreated nor three incomprehensible, but one uncreated and one incomprehensible. 13. So likewise the Father is almighty, the Son almighty, and the Holy Spirit almighty. 14. And yet they are not three almightiest, but one almighty. 15. So the Father is God, the Son is God, and the Holy Spirit is God; 16. And yet they are not three Gods, but one God. 17. So likewise the Father is Lord, the Son Lord, and the Holy Spirit Lord; 18. And yet they are not three Lords but one Lord. 19. For like as we are compelled by the Christian verity to acknowledge every Person by himself to be God and Lord; 20. So are we forbidden by the catholic religion to say; There are three Gods or three Lords. 21. The Father is made of none, neither created nor begotten. 22. The Son is of the Father alone; not made nor created, but begotten. 23. The Holy Spirit is of the Father and of the Son; neither made, nor created, nor begotten, but proceeding. 24. So there is one Father, not three Fathers; one Son, not three Sons; one Holy Spirit, not three Holy Spirits. 25. And in this Trinity none is afore or after another; none is greater or less than another. 26. But the whole three persons are coeternal, and coequal. 27. So that in all things, as aforesaid, the Unity in Trinity and the Trinity in Unity is to be worshipped. 28. He therefore that will be saved must thus think of the Trinity. 29. Furthermore it is necessary to everlasting salvation that he also believe rightly the incarnation of our Lord Jesus Christ. 30. For the right faith is that we believe and confess that our Lord Jesus Christ, the Son of God, is God and man. 31. God of the substance of the Father, begotten before the worlds; and man of substance of His mother, born in the world. 32. Perfect God and perfect man, of a reasonable soul and human flesh subsisting. 33. Equal to the Father as touching His Godhead, and inferior to the Father as touching His manhood. 34. Who, although He is God and man, yet He is not two, but one Christ. 35. One, not by conversion of the Godhead into flesh, but by taking of that manhood into God. 36. One altogether, not by confusion of substance, but by unity of person. 37. For as the reasonable soul and flesh is one man, so God and man is one Christ; 38. Who suffered for our salvation, descended into hell, rose again the third day from the dead; 39. He ascended into heaven, He sits on the right hand of the Father, God, Almighty; 40. From thence He shall come to judge the quick and the dead. 41. At whose coming all men shall rise again with their bodies; 42. And shall give account of their own works. 43. And they that have done good shall go into life everlasting and they that have done evil into everlasting fire. 44. This is the catholic faith, which except a man believe faithfully he cannot be saved.

This is a pledge that we believe we all should consider before we enter into the ministry. It is very close to the one that Bishop Luther had us sign prior to our ordination.

Affirmation of Principles I affirm first and foremost that I am a Christian who, in Faith, accepts Jesus Christ as my Lord and Savior. I will provide a living example of the Great Commandment, demonstrating love of God, love of my neighbor, performing food works through Faith, and serving all the people of God. I will strive to follow the guidance and inspiration of Jesus Christ in all I do in my everyday life especially exhibiting honesty, financial responsibility and maturity in all aspects of my behavior. I will treat all mankind as my brothers and sisters in Christ, never speaking ill of another person or another Christian denomination, no knowingly spread slander, gossip, or rumor either by word of mouth, in writing or by any other means. I will adhere strictly to Christian Truth, never becoming involved in anyway with any cult,religious or otherwise or with the occult, Satanism, witchcraft, or demonology in any of their insidious forms. I further affirm my membership in the Unity Catholic Church and/or the Order of the Servants of the Good Shepherd and in the Body of Christ as a whole and my commitment of Christian love to all my fellow members. I pledge to nurture my spiritual life through frequent reading of Sacred Scripture and prayer for the entire Body of Christ. If a clergy, and ordained by and through the Servants of the Good Shepherd, I pledge to celebrate all liturgical functions and to administer all sacraments according to the norms established by the Unity Catholic Church and the Servants of the Good Shepherd I pledge if clergy to respect my clerical office and use it for the work of the Lord. I pledge if married to aspire toward making my marriage a Holy example of a living sacrament. I pledge to take my ministry most seriously at all times, and in all respects, to constantly make efforts to improve my capabilities as a Christian minister through spiritual activities and on-going study since I can only give to others what I have myself. I assume full responsibility for my ministry, realizing that its success or failure depends solely on my cooperation, or lack of cooperation with the Grace of the Holy Spirit. I fully subscribe to all the above Affirmations and pledge to honor them to the best of my ability.

Guidelines for Priests Liturgical Practices: 1. The Servants of the Good Shepherd has the the Tridentine Rite as its official Liturgy. But we have allowed with permission serveral approved Liturgies. Please remember if you are a member of one of the orders they may have more specific liturgies that are required. There are many great services which include the (Novus Ordo)Roman Rite, the Tridentine Rite, Divine Liturgy of St John Cassian (Gallician) Divine Liturgy of St. Gregory the Great (Ancient Roman) 2.-5 reserved for future useage 6. The Mass is an important part of the office of the pries and holds special meaning when done within a community. It represents the universal Church gathered at a given time and place. Clergy should as often as possible celebrate the Mass with a congregation when possible, and should also celebrate individually also. 7. When doing Mass with a congregation, the Altar is to be covered with at least one cloth (white). Another cloth using the proper color may be used as an overlay. A cross will be on the altar or behind it on the wall.. There shall be at least two candles. Four or six candles may be used or if a diocesan bishop celebrates seven. The cross and candles may be carried in the entrance procession or may be on the alter. The Gospel book, if separate from the book of other readings, may be placed on the altar or it may be carried in the procession. Normal usage will be a chalice, corporal, purification, paten and a pall and ciboria if used. The cruets with wine and water may be brought up at the offertory or placed on a side table prior to the service. 8.Vestments: Priests and Deacons should normally wear at least a clergy shirt with collar. ( Purple reserved for Bishops) The celebrate should wear a stole. The common practice will normally wear a alb over the clergy shirt. The celebrate would then wear either just the stole, or a chasuble and a store. All priests at the altar may also wear a stole. But only the celebrate will wear the chasuble. All that wear an alb, should wear an cincture unless it is made to be used without one. There is no official knot that has to be used. The Bishops characteristic vestments are the miter and cozier. A shepherds staff may be used instead of the cozier. The bishop also often wears a bishops ring and may wear an ornate pectoral cross. Several Bishops prefer not to wear a miter or use a crosier, an they are not required, just recommended. There are certain liturgical colors appropriate to various days. The priests chasuble and stole may follow those colors are may remain white. If various priests are concelebrating, all attempts to match color shall be made. Items not in use, we normally do not use birettas, maniples, pallium stoles, bells on vestments and special shoes. In general , clerical clothing is inappropriate whenever the activity is purely personal or social for routine non-Church business and chores. Clerical clothing should never be worn where the activity would reflect badly on the Church. ( But of course the priest should not be doing those activities anyway) Some may be able to wear their clergy clothing at work, others may not. Do not wear it, if it causes any discord or if it is against your employers rules. The wearing of a crucifix, cross, or other Christian witness symbol is always a great idea. Clerical Collar: the use of the Roman or Anglican collar is allowed. A clergy shirt should normally be used for all liturgical functions and all church meetings and functions. 9. We highly recommend you read the book "The Priests Handbook" which goes along with the Common Book of Prayer, even if you do not use that service. It gives a lot of information on proper standing, when and how to face the congregation and so much more hands on, that can be properly addressed here. Also if ever in doubt, contact your Bishop, or the National office. 10. Communion can be received by the people in both kinds ( bread and wine taken, bread first then the wine) or they may be received by the people by intinction, the bread is dipped into the wine and then given to the person. The Orthodox practice of having separate bread that is blessed for the people to take home with them is allowed. This is not the Communion bread, but merely a bread that has been blessed. 11. Chanting is permitted but those who wish to do it, should be sure to use proper formats and practice so that it is done properly. 12. Whenever he is present with a congregation, the bishop should preside over the assembly and associate the clergy with himself in the celebration. If he does not preside over the service, he should give the dismissal blessing. 13. We do not currently issue a national ID card. Blank clergy ID are available from various sources and clergy may get their own showing their local ministry as part of the national group. 14. A Church charter may be issued to any church if they desire one. To be chartered, they must have a regular place and time of meeting. It must be open to the public and advertised in some manner. And there has to be at least two other members other than clergy before a charter will be considered. All charters are requested from the national office. A priest upon ordination, has all he needs to start and found a parish if he wishes. The charter will be formal acceptance of that parish once it is started. 15. We use the Gregorian (modern) calendar and use the western date for Easter. 16. Fasting and prayer are an important part of worship and from the bible we know that is an important part of coming close to God. a. Total fast one hour before receiving Holy Communion. b. Meats on Ash Wednesday, Good Friday, and other days as chosen. c. There is normally no fasting on Pentecost, and Christmas 17. The only requirements for our clergy to marry a couple are that: They must be a man and a women, all state and Federal ( National laws for other nations)laws must be followed, and both parties should be baptized. 18. Incense is optional in any form of the Mass, but if used remember that some people may have breathing issues, so keep it light. Only use proper incense with censer. Only liturgical incense is to be used, household deodorizing types of incense like cones and sticks are never used. Liturgical incense is burnt using small charcoals which burn long enough for most liturgies. If you have not used it before, practice with it before you try to use it in a service. (Beware of smoke detectors, they are sensitive to incense and candle smoke)

How does the Unity Catholic Church compare with the Roman Catholic Church and the ethnic Orthodox?

The Unity Catholic Church is, strictly speaking, NOT a Church. We are a jurisdiction within the One, Holy, Catholic and Apostolic Church established by Jesus Christ upon the Apostles. We view the Roman Catholic and the various Orthodox Churches to be what we are, a jurisdiction in the same Church established by Christ. The "CHURCH" is larger than any one jurisdiction. The Apostolic link with the early Church is found in our Apostolic Succession and in our faith and praxis.

Does the Unity Catholic Church consider themselves an ‘off shoot’ from the Roman Catholic Church and/or the ethnic Orthodox Churches?

W e are historically and fraternally connected to the Roman Catholic Church, however, we did not leave the peace and unity of the Church. The Pope at Rome, + Eugene III, in 1145 granted us permission to elect our own Bishops without the need for a Papal Mandate. This did not mean we were outside the Church, only that we were totally self-governing and autocephalous. In 1215, the Fourth Lateran Council confirmed our autocephalous status within the Church. Pope Leo X in the Papal Bull, "Debitum Pastoralis" in 1520 again confirmed we had the right to consecrate Bishops without a Papal Mandate which is the definition of an Autocephalous jurisdiction. An Autonomous jurisdiction is basically self- governing but cannot consecrate Bishops without a Mandate from the Patriarch. In 1717, the Theological Faculty at Paris acknowledged our autocephalous status, which came to be known as the Leonine Privilege. While we reject the exaggerated claims to Papal authority unknown in the early Church and reject the innovative theologies that have attended this false claim to supremacy, we remain part of the Western Church because we retain the Orthodox faith and praxis of the Church in the first thousand years without rejecting the working of the Holy Spirit in the larger Western Church which power is evident even today. According to the local practice of each priest, some commemorate the Pope of Rome in the Mass.

Are you Catholic or are you Orthodox?

We are Catholic and Orthodox, Orthodox and Catholic. The term Orthodox Catholic means we have retained the faith of the Church believed everywhere, by everyone at all times. The term Catholic in Greek means universal, classic, from the whole. We teach, believe and practice the faith of the Church Catholic and we have retained the ‘right thinking’ [Orthodox] faith of the Apostles. The Church has always been Orthodox and Catholic as the terms have similar meaning.

What is your Apostolic Succession that links you to the Apostolic Church?

Our Apostolic Succession is from Jesus Christ through St. Peter at the Apostolic See at Rome and through St. Paul the Apostle, all the way to Bishop Duarte Costa in Brazil to David Luther in America, ending now at our current primate His Grace Most Rev. Charles Klughart, (An in depth description of this is given on the "Our History" page)

With so much talk today about ordaining women to the Priesthood, how does the Unity Catholic Church feel about ordaining women to the Priesthood?

We celebrate the working of the Holy Spirit in the ministry of women and recognize that many women have received a true ministry from God for the building up of the Church. However, we do not ordain women to Holy Orders. We believe that all of God's children have their own gifts male or female. God has given us different jobs to do within His Body according to those talents, thankfully He has given us Three tools to help discern what our part is. Number one being Holy Scripture, Two being the Holy Spirit, Three being the people of God. If we feel called to a ministry we check it against these three staples, if all agree we happily follow through with God's call. Having said that it is plain that woman's ordination does not agree with the staple of Holy Writ. The tradition of the Church together with the Scriptures plainly state the Holy Orders are for men alone.

How can you claim to be part of the larger Church when you are not in communion with any of the Patriarchs and not subject to Rome?

It is easy to fall into the trap of some in defining the Church in terms of submission to a Patriarch and defining "TRUTH" or Orthodoxy as being in communion with the more wealthy jurisdictions. I only have to remind the reader of the Arian Heresy that captured the minds of most in the East who formed what many call the ‘official’ Eastern Orthodox Church. In truth, there is no such thing as an "official" church defined in terms of communion with or subjection to an Old World Patriarch. St. Basil of Capadocia was not in communion with St. Epiphanius of Cyprus, yet both are Saints. St. Basil regarded St. Epiphanius as a fanatic and St. Epiphanius questioned the Orthodoxy of St. Basil. Both groups constitute part of the True Church regardless of their division. Again, who were part of the Church, the Christians of Southern Italy under St. Paulinus of Nora or the Christians of Antioch under St. Meletius the Confessor? These groups were not in communion with each other. St. Paulinus never recognized the election of St. Meletius as Patriarch of Antioch. St. Paulinus preferred to be in communion with another group in Antioch under their own Antiochian Patriarch. St. Paulinus was not in communion with St. Basil either. While St. Paulinus was in communion with St. Meletius, the rest of "Official" Orthodoxy did not recognize either St. Basil or St. Meletius. The followers of St. John Chrysostom were labeled "Joannite" and many, including St. Epiphanius and St. Philo did not recognize the Joannite. Both were part of the One Church established by Christ upon the Apostles, but were not in communion with each other. Each considered the other Schismatic, but then we know this is a human response not born of the spirit of God. Pope Pius IX established Bishops to compete with Bishops who were canonically established and then called the canonical Bishops Schismatics. If one wants to apply the canons, it was Pius IX and the noncanonical Bishops he installed that were schismatics for violating the canons that prohibit one Bishop from intruding in the diocese of another Bishop.

Does the Unity Catholic Church allow Priests and Bishops to marry?

Yes, we do permit married Bishops and Priests. Marriage of clergy was permitted in the Roman Catholic Church for the first few centuries of the Church, and is still allowed in the Byzantyne and other Eastern traditions within the Roman communion. The issue of married clergy has been long debated. The bottom line is that it is between the clergymen and God. If he is called to a celibate life then he should lead one, if not, it is completely natural to marry. After all not only was St. Peter married, but some of the Popes were also.

Can I use contraception?

We teach that the use of contraception is up to the conscience of the married couple. The only bar against it's use is that it must not be an abortionative, meaning the means of contraception can not cause an abortion, such as the "morning after pill".

Our faith teaches us that what we proclaim in the Eucharist, Christ's death and resurrection, is also made present in that very action by the power of God's love and goodness through the ministry of the Priest. This is the heart of our faith in the sacrament we call the Eucharist, the holy sacrifice of the Mass, the real presence of Christ.

What are some of the ways in which the Eucharist is described?

It is called "Eucharist because it is an action of thanksgiving to God". It is sometimes referred to as "the Breaking of Bread" because Jesus used this rite, above all, at the Last Supper. The Eucharist is also called "the memorial of the Lord's passion and resurrection...the Holy Sacrifice" because it makes present the one sacrifice of Christ the Savior and includes the Church's offering.

In the Eucharist, Jesus has instituted the sacrament in which the very passion, death and resurrection he would undergo would be made present again in our lives in a way that enables us to share in the benefits of the cross. We speak of our dying to sin and rising to new life because we participate in the mystery of Jesus' death and resurrection. The Church uses the word "re-present" [make present again] to speak of what is happening in the Mass. The term "holy sacrifice" of the Mass is also exact because sacramentally the death and resurrection of Jesus is once again made present. The sacrifice of Christ and the sacrifice of the Eucharist are one single sacrifice. The Mass is a continuation of the Sacrifice offered once for all and not a new Sacrifice.

It is true that there is only one sacrifice -- the self-giving of Christ on the cross at Calvary. Once and for all Jesus, who was the victim for our sins, offered himself up for our redemption. "Therefore he is the mediator of a new covenant, so that those who are called may receive the promise of eternal inheritance, since a death has occurred which redeems them from the transgressions under the first covenant" [Heb. 9.15].

This one great sacrifice was accomplished by Jesus, the priest and victim, who offered himself on the altar of the cross for our redemption. This sacrifice need not and cannot be repeated, but it can be re-presented so that we are able, sacramentally and spiritually, to enter it and draw spiritual nourishment from it. While it is true that we cannot be physically present at Calvary, there is a real, sacramental and spiritual sense in which we are present as we participate in the Eucharist since the merit obtained for us through the death of Jesus is applied to us in what we call the paschal mystery --- passover from death to life.

How long have Christians celebrated the Eucharist as we do?

One of the most intriguing aspects of the celebration of the Eucharist is the fact that it has changed so little over twenty centuries. The essential elements are found in the narrative of the institution of the Eucharist as recorded in the gospels. The liturgical structure of that celebration developed very rapidly in the early life of the Church as we see in Saint Paul's first letter to the Corinthians [1Cor.11.26] and the essential elements have remained unchanged. Even in many of the details, we find in the celebration of the liturgy today an identity with what went before us for so many centuries.

The faith of the Church concerning the real presence of Jesus in the Eucharist under the appearances of bread and wine is traced back to the words of Jesus himself as recorded in the gospel of Saint John. In the Eucharistic discourse after the multiplication of the loaves our Lord contrasted ordinary bread with a bread that is not of this world but which contains eternal life for those who eat it. He said: "I am the bread of life . . . I am the living bread which came down from heaven; if anyone eats of this bread, he will live forever and the bread which I shall give for the life of the world is my flesh" [Jn. 6.48, 51].

What Jesus offers us is his continuing, enduring presence every time we celebrate the Eucharist. The bread and wine become his body and his blood. "This is my body . . . this is the cup of my blood."

The way in which Jesus is present in the Eucharist cannot be explained in physical terms because it transcends the ordinary necessities of space and measurement. It is a supernatural mystery that the person who becomes fully present at Mass is the same Risen Savior who is seated at the right hand of the Father. In becoming present sacramentally, Christ's condition does not change. He does not have to leave heaven to become present on earth.

All Baptized believers in our Lord Jesus Christ are welcome at His altar and table. That also goes for all the sacraments. We do not believe in with holding God's grace from a Christian just because he worships in a different building.

What are your lines of Succession ?

Apostolic Succession

The Roman Succession that led to: Antonio Barberini --
From Jesus Christ to the Apostles Peter, James, John, Andrew, Simon, Matthew, Jude, Bartholomew, Phillip, James, Thomas, and their sucessors, the Bishops of the One, Holy, Catholic and Apostolic Church 33 AD to 1566 A.D.
1. St. Peter the Apostle -- to 64 A.D.
2. St. Linus -- 67 to 76
3. St. Anacletus -- 76 to 91
4. St. Clement I -- 91 to 101
5. St. Evaristus -- 100 to 109
6. St. Alexander I -- 109 to 116
7. St. Sixtus I -- 116 to 125
8. St. Telesphorus -- 125 to 136
9. St. Hyginus -- 138 to 140
10. St. Pius I -- 140 to 155
11. St. Anicetus -- 155 to 166
12. St. Soter -- 166 to 174
13. St. Eleutherius -- 174 to 189
14. St. Victor I -- 189 to 198
15. St. Zephyrinus -- 198 to 217
16. St. Callistus I -- 217 to 222
17. St. Urban I -- 222 to 230
18. St. Pontian -- July 21, 230 to Sept. 28, 235
19. St. Anterus -- Nov. 21, 235 to Jan. 20, 236
20. St. Fabian -- Jan. 10, 236 to Jan. 20, 250
21. St. Cornelius -- Mar. 251 to June 253
22. St. Lucius I -- June 25, 253 to March 5, 254
23. St. Stephen I -- May 12, 254 to Aug. 2, 257
24. St. Sixtus II -- Aug. 30, 257 to Aug. 6, 258
25. St. Dionysius -- July 22, 259 to Dec. 26, 268
26. St. Felix I -- Jan. 5, 269 to Dec. 30, 274
27. St. Eutychian -- Jan. 4, 275 to Dec. 7, 283
28. St. Caius -- Dec. 17, 283 to Apr. 25, 296
29. St. Marcellinus -- June 30, 296 to Oct. 25, 304
30. St. Marcellus I -- May 27, 306 to Jan. 16, 308
31. St. Eusebius -- Apr. 18, 310 to Aug. 17, 310
32. St. Miltiades -- July 2, 311 to Jan. 11, 314
33. St. Silvester -- Jan. 31, 314 to Dec. 31, 335
34. St. Mark -- Jan. 18, 336 to Oct. 7, 336
35. St. Julius I -- Feb. 6, 337 to Apr. 12, 352
36. St. Liberius -- May 17, 352 to Sept. 24, 366
37. St. Damasus -- Oct. 1, 366 to Dec. 11, 384
38. St. Siricius -- Dec. 384 to Nov. 26, 399
39. St. Anastasius I -- Nov. 27, 399 to Dec. 19,401
40. St. Innocent I -- Dec. 22, 401 to Mar. 12, 417
41. St. Zosimus -- Mar. 18, 417 to Dec. 26, 418
42. St. Boniface I -- Dec. 28, 418 to Sep. 4, 422
43. St. Celestine I -- Sept. 10, 422 to July 27, 432
44. St. Sixtus III -- July 31,432 to Aug. 19, 440
45. St. Leo I "The Great" -- Sept. 29, 440 to Nov. 10, 461
46. St. Hilarus -- Nov. 19, 461 to Feb. 29, 468
47. St. Simplicius -- Mar. 3, 468 to Mar. 10, 483
48. St. Felix III -- Mar. 13, 483 to Mar. 1, 492
49. St. Gelasius I -- Mar. 1, 492 to Nov. 21, 496
50. Anastasius II -- Nov. 24, 496 to Nov. 19, 498
51. St. Symmachus -- Nov. 22, 498 to July 19, 514
52. St. Hormisdas -- July 20, 514 to Aug. 6, 523
53. St. John I -- Aug. 13, 523 to May 18, 526
54. St. Felix IV -- July 12, 526 to Sept. 22, 530
55. Boniface II -- Sept. 22, 530 to Oct. 17, 532
56. St. John II -- Jan. 2, 533 to May 8, 535
57. St. Agapitus I -- May 13, 535 to Apr. 22, 536
58. St. Silverius -- June 1, 536 to Nov. 11, 537
59. Vigilius -- Mar. 29, 537 to June 7, 555
60. Pelagius I -- Apr. 16, 556 to Mar. 4, 561
61. John III -- July 17, 561 to July 13, 574
62. Benedict I -- June 2, 575 to July 30, 579
63. Pelagius II -- Nov. 26, 579 to Feb. 7, 590
64. St. Gregory I "The Great" -- Sept. 3, 590 to Mar. 12, 604
65. Sabinianus -- Sept. 13, 604 to Feb. 22, 606
66. Boniface III -- Feb. 19 to Nov. 12, 607
67. St. Boniface IV -- Aug. 25, 608 to May 8, 615
68. St. Adeodatus I (Deusdedit) -- Oct. 19, 615 to Nov. 8, 618
69. Boniface V -- Dec. 23, 619 to Oct. 25, 625
70. Honorius I -- Oct. 27, 625 to Oct. 12, 638
71. Severinus -- May 28 to Aug. 2, 640
72. John IV -- Dec. 24, 640 to Oct. 12, 642
73. Theodore I -- Nov. 24, 642 to Sept. 16, 649
74. St. Martin I -- July 649 to May 14, 653
75. St. Eugenius I -- Aug. 10, 654 to June 2, 657
76. St. Vitalian -- July 30, 657 to Jan. 27, 672
77. Adeodatus II -- Apr. 11, 672 to June 17, 676
78. Donus -- Nov. 2, 676 to Apr. 11, 678
79. St. Agatho -- June 27, 678 to Jan. 10, 681
80. St. Leo II -- Aug. 17, 682 to July 3, 683
81. St. Benedict II -- June 26, 684 to May 8, 685
82. John V -- July 23, 685 to Aug. 2, 686
83. Conon -- Oct. 21, 686 to Sept. 21, 687
84. St. Sergius I -- Dec. 15, 687 to Sept. 8, 701
85. John VI -- Oct. 30, 701 to Jan. 11, 705
86. John VII -- Mar. 1, 705 to Oct. 18, 707
87. Sissinius -- Jan. 15 to Feb. 4, 708
88. Constantine -- Mar. 25, 708 to Apr. 9, 715
89. St. Gregory II -- May 19, 715 to Feb. 11, 731
90. St. Gregory III -- Mar. 18, 731 to Nov. 741
91. St. Zacharias -- Dec. 3, 741 to Mar. 15, 752
92. Stephen II -- Mar. 26, 752 to Apr. 26, 757
93. St. Paul I -- 29 May 757 to June 28, 767
94. Stephen III -- Aug. 1, 768 to Jan. 24, 772
95. Adrian I -- Feb. 1, 772 to Dec. 25, 795
96. St. Leo III -- Dec. 26, 795 to June 12, 816
97. Stephen IV -- June 22, 816 to Jan. 24, 817
98. St. Paschal I -- Jan. 25, 817 to Feb. 11, 824
99. Eugenius II -- Feb. 824 to Aug. 827
100. Valentine -- Aug. 827 to Sept. 827
101. Gregory IV -- 827 to Jan. 844
102. Sergius II -- Jan. 844 to Jan. 27, 847
103. St. Leo IV --Jan. 847 to July 17, 855
104. Benedict III -- July 855 to Apr. 17, 858
105. St. Nicholas I -- Apr. 24, 858 to Nov. 13, 867
106. Adrian II -- Dec. 14, 867 to Dec. 14, 872
107. John VIII -- Dec. 14, 872 to Dec. 16, 882
108. Marinus I -- Dec. 16, 882 to May 15, 884
109. St. Adrian III -- May 17, 884 to Sept. 885
110. Stephen V -- Sept. 885 to Sept. 14, 891
111. Formosus -- Oct. 6, 891 to Apr. 4, 896
112. Boniface VI -- Apr. 896 to Apr. 896
113. Stephen VI -- May 896 to Aug. 897
114. Romanus -- Aug. 897 to Nov. 897
115. Theodore II -- Dec. 897
116. John IX -- Jan. 898 to Jan. 900
117. Benedict IV -- Jan. 900 to July 903
118. Leo V -- July 903 to Sept. 903
119. Sergius III -- Jan. 29, 904 to Apr. 14, 911
120. Anastasius III -- Apr. 911 to June 913
121. Lando -- July 913 to Feb. 914
122. John X -- Mar. 914 to May 928
123. Leo VI -- May 928 to Dec. 928
124. Stephen VII -- Dec. 928 to Feb. 931
125. John XI -- Feb. 931 to Dec. 935
126. Leo VII -- Jan. 936 to July 13, 939
127. Stephen VIII -- July 14, 939 to Oct. 942
128. Marinus II -- Oct. 30, 942 to May 946
129. Agapetus II -- May 10, 946 to Dec. 955
130. John XII -- Dec. 16, 955 to May 14, 964
131. Leo VIII -- Dec. 4, 963 to Mar. 1, 965
132. Benedict V -- May 22, 964 to July 4, 966
133. John XIII -- Oct. 1, 965 to Sept. 6, 972
134. Benedict VI -- Jan. 19, 973 to June 974
135. Benedict VII -- Oct. 974 to July 10, 983
136.John XIV -- Dec. 983 to Aug. 20, 984
137. John XV -- Aug. 985 to March 996
138. Gregory V -- May 3, 996 to Feb. 18, 999
139. Sylvester II -- Apr. 2, 999 to May 12, 1003
140. John XVII -- June 1003 to Dec. 1003
141. John XVIII -- Jan. 1004 to July 1009
142. Sergius IV -- July 31, 1009 to May 12, 1012
143. Benedict VIII -- May 18, 1012 to Apr. 9, 1024
144. John XIX -- Apr. 1024 to 1032
145. Benedict IX -- 1032 to 1044
146. Sylvester III -- Jan. 20, 1045 to Feb. 10, 1045
147. Gregory VI -- May 5, 1045 to Feb. 1046
148. Clement II -- Dec. 24, 1046 to Oct. 9, 1047
149. Damasus II -- July 17, 1048 to Aug. 9,1048
150. St. Leo IX -- Feb. 12, 1049 to Apr. 19, 1054
151. Victor II -- Apr. 16, 1055 to July 28, 1057
152. Stephen IX -- Aug. 3, 1057 to Mar. 29, 1058
153. Nicholas II -- Jan. 24, 1059 to July 27, 1061
154. Alexander II -- Oct. 1, 1061 to Apr. 21, 1073
155. St. Gregory VII -- Apr. 22, 1073 to May 25, 1085
156. Blessed Victor III -- May 24, 1086 to Sept. 16, 1087
157. Blessed Urban II -- Mar. 12, 1088 to July 29, 1099
158. Paschal II -- Aug. 13, 1099 to Jan. 21, 1118
159. Gelasiur II -- Jan. 24, 1118 to Jan. 28, 1119
160. Callistus II -- Feb. 2, 1119 to Dec. 13, 1124
161. Honorius II -- Dec. 21, 1124 to Feb. 13, 1130
162. Innocent II -- Feb. 14, 1130 to Sept. 24, 1143
163. Celestine II -- Sept. 26, 1143 to Mar. 8, 1144
164. Lucius II -- Mar. 12, 1144 to Feb. 15, 1145
165. Blessed Eugenius III -- Feb. 15, 1145 to July 8, 1153
166. Anastasius IV -- July 12, 1153 to Dec. 3, 1154
167. Adrian IV -- Dec. 4, 1154 to Sept. 1, 1159
168. Alexander III -- Sept. 7, 1159 to Aug. 30, 1181
169. Lucius III -- Sept. 1, 1181 to Sept. 25, 1185
170. Urban III -- Nov. 25, 1185 to Oct. 20 1187
171. Gregory VIII -- Oct. 21, 1187 to Dec. 17, 1187
172. Clement III -- Dec. 19, 1187 to Mar. 1191
173. Celestine III -- Mar. 30, 1191 to Jan. 8, 1198
174. Innocent III -- Jan. 8, 1198 to July 16, 1216
175. Honorius III -- July 18, 1216 to Mar. 18, 1227
176. Gregory IX -- Mar. 19, 1227 to Aug. 22, 1241
177. Celestine IV -- Oct. 25, 1241 to Nov. 10, 1251
178. Innocent IV -- June 25, 1243 to Dec. 7, 1254
179. Alexander IV -- Dec. 12, 1254 to May 25, 1261
180. Urban IV -- Aug. 29, 1261 to Oct. 2, 1264
181. Clement IV -- Feb. 5, 1265 to Nov. 29, 1268
182. Blessed Gregory X -- Sept. 1, 1271 to Jan. 10, 1276
183. Blessed Innocent V -- Jan. 21, 1276 to June 22, 1276
184. Adrian V -- July 11, 1276 to Aug. 18, 1276
185. John XXI -- Sept. 8, 1276 to May 20, 1277
186. Nicholas III -- Nov. 25, 1277 to Aug. 22, 1280
187. Martin IV -- Feb. 2, 1281 to Mar. 28, 1285
188. Honorius IV -- Apr. 2, 1285 to Apr. 3, 1287
189. Nicholas IV -- Feb. 22, 1288 to Apr. 4, 1292
190. St. Celestine V (resigned) -- July 5, 1294 to Dec. 13, 1294
191. Boniface VIII -- Dec. 24, 1294 to Oct. 11, 1303
192. Blessed Benedict XI -- Oct. 22, 1303 to July 7, 1304
193. Clement V -- June 5, 1305 to Apr. 20, 1314
194. John XXII -- Aug. 7, 1305 to Dec. 4, 1334
Nicholas V -- May 12, 1328 to Aug. 5, 1330
195. Benedict XII -- Dec. 20, 1334 to Apr. 25, 1342
196. Clement VI -- May 7, 1342 to Dec. 6, 1352
197. Innocent VI -- Dec. 18, 1352 to Sept. 12, 1362
198. Blessed Urban V -- Sept. 28,1362 to Dec. 19, 1370
199. Gregory XI -- Dec. 30, 1370 to Mar. 26, 1378
200. Urban VI -- Apr. 8, 1378 to Oct. 15, 1389
201. Boniface IX -- Nov. 2, 1389 to Oct. 1, 1404
202. Innocent VII -- Oct. 17, 1404 to Nov. 6, 1406
203. Gregory XII -- Nov. 30, 1406 to July 4, 1415
204. Martin V -- Nov. 11, 1417 to Feb. 20, 1431
205. Eugenius IV -- Mar. 3, 1431 to Feb. 23, 1447
206. Nicholas V -- Mar. 6, 1447 to Mar. 24, 1455
207. Callistus III -- Apr. 8, 1455 to Aug. 6, 1458
208. Pius II -- Aug.19, 1458 to Aug. 15, 1464
209. Paul II -- Aug. 30, 1464 to July 26, 1471
210. Sixtus IV -- Aug. 9, 1471 to Aug. 12, 1484
211. Innocent VIII -- Aug. 29, 1484 to July 25, 1492
212. Alexander VI -- Aug. 11, 1492 to Aug. 18, 1503
213. Pius III -- Sept. 22, 1503 to Oct. 18, 1503
214. Julius II -- Oct. 31, 1503 to Feb. 21, 1513
215. Leo X -- Mar. 9, 1513 to Dec. 1, 1521
216. Adrian VI -- Jan. 9, 1522 to Sept. 14, 1523
217. Clement VII -- Nov. 19, 1523 to Sept. 25, 1534
218. Paul III -- Oct. 13, 1534 to Nov. 10, 1549
219. Julius III -- Feb. 7, 1550 to Mar. 23, 1555
220. Marcellus II -- Apr. 9, 1555 to May 1, 1555
221. Paul IV -- May 23, 1555 to Aug. 18, 1559
222. Pius IV -- Dec. 25, 1559 to Dec. 9, 1565
223. St. Pius V -- Jan. 7, 1566 to May 1, 1572
224. Gregory XIII -- May 13, 1572 to Apr. 10, 1585
225. Sixtus V -- Apr. 24, 1585 to Aug. 27, 1590
226. Urban VII -- Sept. 15, 1590 to Sept. 27, 1590
227. Gregory XIV -- Dec. 5, 1590 to Oct. 16, 1591
228. Innocent IX -- Oct. 29, 1591 to Dec. 30, 1591
229. Clement VIII -- Jan. 30, 1592 to Mar. 3, 1605
230. Leo XI -- Apr. 1, 1605 to Apr. 27, 1605
231. Paul V -- May 16, 1605 to Apr. 27, 1605
232. Gregory XV -- Feb. 9, 1621 to July 8, 1623
233. Urban VIII -- Aug. 6, 1623 to July 29, 1644
234. Innocent X -- Sept. 15, 1644 to Jan 7, 1655
235. Alexander VII -- Apr. 7, 1655 to May 22, 1667
236. Antonio Barberini -- 1657 to 1671
(Note: Cardinal Antonio Barberini is the nephew of Pope Urban VIII)
237. Charles Maurice Letellier -- 1667
238. Jacques Benigne Bossuet -- 1670
239. Mggr. De Matignon -- 1693
240. Dominique Marie Varlet -- Feb. 19, 1719 to May 14, 1742
241. Petrus Johannes Meindaerts -- Oct. 18, 1739 to 1767
242. Johannes Van Stiphout -- 1745 to 1777
243. Walter Van Nieuwenhuisen -- Feb. 7, 1768 to 1797 244. Adrian Broekman -- 1778 to Nov. 28, 1800
245. Johannes Jacobus Van Rhijn -- July 5, 1797 to June 24, 1808
246. Gijsbert De Jong -- Nov. 7, 1805 to 1824
247. Willibrord Van Os -- April 24, 1814 to 1825
248. Johannes Bon -- April 24, 1814 to 1825
249. Johannes Van Santen -- Nov. 3, 1825 to 1858
250. Herman Heykamp -- 1853 to 1874
251. Gaspard Johannes Rinkel -- Aug. 11, 1873 to 1906
252. Gerardus Gul -- May 11, 1892 to 1920
(Note: Archbishop Gerardus Gud of Utrecht , Holland , was the first of the Old Catholic Church line of succession.)
253. Arnold Harris Mathew -- Apr. 28, 1908 to Dec. 20, 1919
(Note: Archbishop Arnold H. Mathew's archdiocese was in London , England and became autocephallous.)
254. De Landes Berghes -- June 29, 1913 to Nov. 17, 1920
255. Carmel Henry Carfora -- Oct. 4, 1916 to Jan. 11, 1958
(Note: Archbishop Carfora had received two ordinations to the episcopal level -- the Arnold Harris Mathew succession through the Old Catholic Church and the Joseph R. Villatte line of succession through the See of Antioch.)
256. Earl Anglin James -- June 17, 1945
257. Grant Timothy Billet -- Dec. 25, 1950
258. Norman R. Parr -- Oct. 23, 1979
259. Maurice Darryl McCormick -- July 14, 1991
260. Irwin Young -- Sept. 21, 1997
261. Paul Victor Verhaeren and Wayne Moore Hay -- Nov. 21, 1998
262. Bruce D. Campbell - April 19, 2003

263. Charles E. Klughart- June 2004   

264. Elwood Cromwell consecrated by Charles Klughart - 2005

The Antioch Succession that led to: Mar + Paul Athanasius --
1. Peter the Apostle -- 38 A.D. to 40 A.D.
2. Evodius -- 40 to 43
3. Ignatius I, Martyr -- 43 to 123
4. Earon -- 123 to 137
5. Cornelius -- 137 to 142
6. Eados -- 142 to 157
7. Theophilus -- 157 to 171
8. Maximinus -- 171 to 179
9. Seraphim -- 179 to 189
10. Asclepiades, Martyr -- 189 to 201
11. Philip -- 201 to 219
12. Zebinus -- 219 to 237
13. Babylos, Martyr -- 237 to 250
14. Fabius -- 250 to 251
15. Demetrius -- 251 to 257
16. Paul I -- 257 to 270
17. Domnus I -- 270 to 281
18. Tomotheus -- 281 to 291
19. Cyrilus -- 291 to 296
20. Tyrantus -- 296 to 301
21. Vitalius -- 301 to 318
22. Philogonius -- 318 to 323
23. Eustachius -- 323 to 338
24. Paulinius -- 338 to 383
25. Philabinus -- 383 to 386
26. Evagrinus -- 386 to 416
27. Phosphorius -- 416 to 418
28. Alexander -- 418 to 428
29. John I -- 428 to 431
30. Theodotus -- 431 to 442
31. Domnus II -- 442 to 449
32. Maximus -- 450 to 453
33. Accacius -- 454 to 457
34. Martyrius -- 457 to 464
35. Peter II -- 464 to 500
36. Philadius -- 500 to 509
37. Severius the Great -- 509 to 544
38. Sergius -- 544 to 547
39. Domnus III -- 547 to 560
40. Anastasius -- 560 to 564
41. Gregory I -- 564 to 567
42. Paul II -- 567 to 571
43. Patra -- 571 to 586
44. Domnus IV -- 586 to 591
45. Julianus -- 591 to 595
46. Athanasius I -- 595 to 635
47. John II -- 636 to 649
48. Theodorus I -- 649 to 667
49. Severus -- 668 to 684
50. Athanasius II -- 684 to 687
51. Julianus II -- 687 to 708
52. Elias I -- 709 to 724
53. Athanasius III -- 724 to 739
54. Evanius I -- 740 to 756
55. Gervasius I -- 759 to 790
56. Joseph -- 790 to 792
57. Cyriacus -- 793 to 817
58. Dionysius I -- 818 to 845
59. John III -- 847 to 874
60. Ignatius II -- 877 to 882
61. Theodosius -- 887 to 896
62. Dionysius II -- 897 to 909
63. John IV -- 910 to 922
64. Basilius I -- 922 to 935
65. John V --936 to 953
66. Evanius II -- 954 to 957
67. Dionysius III -- 958 to 961
68. Abraham I -- 962 to 963
69. John VI -- 965 to 985
70. Athanasius IV -- 987 to 1003
71. John VII -- 1004 to 1031
72. Dionysius IV -- 1032 to 1042
73. Theodorus II -- 1042 to 1057
74. Athanasius V -- 1058 to 1063
75. John VIII -- 1064 to 1073
76. Basilius II -- 1074 to 1076
77. Abdoone -- 1076 to 1077
78. Dionysius V -- 1077 to 1078
79. Evanius III -- 1080 to 1082
80. Dionysius VI -- 1088 to 1090
81. Athanasius VI -- 1091 to 1129
82. John IX -- 1131 to 1139
83. Athanasius VII -- 1139 to 1166
84. Michael I (The Great) -- 1167 to 1200
85. Athanasius VIII --1200 to 1207
86. Michael II -- 1207 to 1208
87. John X -- 1208 to 1220
88. Ignatius III -- 1223 to 1252
89. Dionysius VII -- 1253 to 1253
90. John XI -- 1253 to 1263
91. Ignatius IV -- 1264 to 1283
92. Philanus -- 1283 to 1292
93. Ignatius Beruhid -- 1293 to 1333
94. Ignatius Ismael -- 1333 to 1366
95. Ignatius Basilius III -- 1366 to 1382
96. Ignatius Abraham II --1382 to 1412
97. Ignatius Basilius IV -- 1412 to 1415
98. Ignatius Behanan I -- 1415 to 1455
99. Ignatius Kalojih -- 1455 to 1483
100. Ignatius John XII -- 1483 to 1492
101. Ignatius Noah -- 1492 to 1508
102. Ignatius Jesus I -- 1509 to 1510
103. Ignatius Jacob I -- 1510 to 1519
104. Ignatius David I -- 1519 to 1520
105. Ignatius Abdullah -- 1520 to 1557
106. Ignatius Neamathalak -- 1557 to 1576
107. Ignatius David II -- 1576 to 1591
108. Ignatius Philathus -- 1591 to 1597
109. Ignatius Abdullah II -- 1597 to 1598
110. Ignatius Cadhai -- 1598 to 1639
111. Ignatius Simeon -- 1640 to 1653
112. Ignatius Jesus II -- 1653 to 1661
113. Ignatius Amessiah -- 1661 to 1686
114. Ignatius Cabeed -- 1686 to 1687
115. Ignatius Gervasius II -- 1687 to 1708
116. Ignatius Isaac -- 1708 to 1721
117. Ignatius Siccarablak -- 1722 to 1745
118. Ignatius Gervasius III -- 1746 to 1768
119. Ignatius Gervasius IV -- 1768 to 1781
120. Ignatius Mathias -- 1781 to 1809
121. Ignatius Behanan II -- 1810 to 1817
122. Ignatius Jonas -- 1817 to 1818
123. Ignatius Gervasius V -- 1818 to 1837
124. Ignatius Elias II -- 1839 to 1847
125. Ignatius Jacob II -- 1847 to 1871
126. Ignatius Peter III -- 1872 to 1894
At this point the succession is passed on to Mar Paul Athanasius, bishop of Kottayam in Malabar by Ignatius Peter III. It is from this brank of the Jacobite Orthodox Succession that his Eminence derives his orders and apostolic succession.
127. Paul Athanasius -- 1877
128. Julius Alvarez -- July 29, 1889
129. Joseph Rene Vilatte -- June 5, 1892
130. Paolo Miraglia Guliotta -- May 6, 1900
131. Carmel Henry Carfora -- 1911
132. Earl Anglin James -- June 17, 1945
133. Grant Timothy Billet -- Dec. 25, 1950
134. Norman Richard Parr -- Oct. 23, 1979
135. Maurice Darryl McCormick -- July 14, 1991
136. Irving Young -- Sept. 21, 1997
137. Paul Victor Verhaeren and Wayne Moore Hay -- Nov. 21, 1998
138. Bruce D. Campbell - April 19, 2003

139. Charles E. Klughart June 2004 

140. Elwood Cromwell is consecrated by Charles Klughart, August 2005

From Jesus Christ to the Apostles Peter, James, John, Andrew, Simon, Matthew, Jude, Bartholomew, Phillip, James, Thomas, and their sucessors, the Bishops of the One, Holy, Catholic and Apostolic Church 33 AD to 1566 AD to Scipione Cardinal Rebiba consecrated Bishop in the Roman Catholic Church 1566.
The Roman Succession that led to: Carlos Duarte-Costa --
On March 12, 1566, Scipione Cardinal Rebiba consecrated Cardinal Santinio ; Who on
September 7, 1586, consecrated Cardinal Benninio ; Who on
April 4, 1604, consecrated Cardinal San Vitale ; Who on
May 7, 1621, consecrated Cardinal Gaetani ; Who on
October 7, 1630 consecrated Cardinal Carpegna ; Who on
May 2, 1666, consecrated Cardinal Altieri ; Who on
February 3, 1675, consecrated Cardinal Orsini (Pope as Benedict PP XIII 1724); Who on
July 16, 1723, consecrated Prospero Lambertini (Pope as Benedict PP XIV 1740); Who on
March 19, 1743, consecrated Carol della Torre Rezzoni (Pope as Clement PPXIII 1758) ;Who on
April 26, 1767, consecrated Bernardinus Giraud (Cardinal 1771) ; Who on
February 23, 1777, consecrated Alexander Matthaeus (Cardinal 1770) ; Who on
September 12, 1819, consecrated Peter Francis Galetti (Cardinal 1803) ; Who on
December 8, 1822, consecrated James Phillip Fransoni (Cardinal 1826) ; Who on
June 8, 1851, consecrated Charles Sacconi (Cardinal 1861) ; Who on
June 30, 1872, consecrated Eduard Howard (Cardinal 1877) : Who on
December 8, 1882, consecrated Mariano Rampolla Marchese del Tindaro (Cardinal 1887);Who on
October 26, 1890, consecrated Joaquin de Albuquerque-Calvacanti (Cardinal 1905);Who on
June 4, 1911, consecrated Sebastiao Leme de Silveira Cintra (Archbishop 1921); Who on
December 8, 1924, consecrated Carlos Duarte-Costa, who on
July 6, 1945 established the Catholic Apostolic Church, in Brazil.
The lines of succession from Carlos Duarte-Costa:
On August 15, 1945, Bishop Carlos Duarte-Costa consecrated Salmeo Ferraz ; Who on
May 29, 1951, consecrated Manuel Ceja Laranjeira ; Who on
August 15, 1965, consecrated Benedito Pereira Lima ; Who on
August 1, 1966, consecrated Jose M. Machado ; Who on
December 2, 1967, consecrated Oscar Fernandez ; Who on
April 29, 1969, consecrated Agusto Montez-Silvieri ; Who on
November, 1972, consecrated Gerald Gates ; Who on
February 3, 1997, consecrated Ronald D. Nowlan ; Who on
November 21, 1998, consecrated Paul Victor Verhaeren and Wayne Moore Hay
April 19, 2003, consecrated Bruce D. Campbell; Who on
June, 2004 consecrated Charles E. Klughart
The Roman Catholic - Apostolic Secondary Succession -
(Ecumenical Consecration, Apareciba, Brazil February 3, 1997):
On March 12, 1566, Scipione Cardinal Rebiba consecrated Cardinal Santinio ; Who on
September 7, 1586, consecrated Cardinal Benninio ; Who on
April 4, 1604, consecrated Cardinal San Vitale ; Who on
May 7, 1621, consecrated Cardinal Ludovisi ; Who on
June 12, 1622, consecrated Cardinal Gaetani ; Who on
October 7, 1630, consecrated Cardinal Carpegna ; Who on
May 2, 1666 consecrated Cardinal Altieri ; Who on
February 3, 1675, consecrated Cardinal Orsini (Pope as Benedict PP XIII 1724); Who on
July 16, 1723, consecrated Prospero Lambertini (Pope as Benedict PP XIV 1740); Who on
March 19, 1723, consecrated Carol della Torre Rezzoni (Pope as Clement PP XIII 1758) ;Who on
April 26, 1767, consecrated Bernardinus Giraud (Cardinal 1771) ; Who on
February 23, 1777, consecrated Alexander Matthaeus (Cardinal 1771) ; Who on
September 12, 1819, consecrated Peter Francis Galetti (Cardinal 1803) ; Who on
December 8, 1822, consecrated James Phillip Fransoni (Cardinal 1826) ; Who on
June 8, 1851, consecrated Charles Sacconi (Cardinal 1861) ; Who on
June 30, 1872, consecrated Eduard Howard (Cardinal 1877) ; Who on
December 8, 1882, consecrated Mariano Rampolla Marchese del Tindaro (Cardinal 1887);Who on
October 26, 1890, consecrated Joaquin de Albuquerque-Calvacanti (Cardinal 1905);
Who on
June 17, 1928, consecrated Josef R. B. Beckertz (Archbishop 1941); Who on
May 22, 1953, consecrated Henri Louis D'Autel (Archbishop, Lyon - 1966) ; Who on
November 10, 1964, consecrated Jean Balland (Archbishop, Lyon - 1978) ; Who on
March 19, 1969, consecrated Robert R. Johnson ; Who on
February 3, 1997, consecrated Ronald D. Nowlan ; Who on
November 21, 1998, consecrated Paul Victor Verhaeren and Wayne Moore Hay
April 19, 2003, consecrated Bruce D. Campbell; Who on
June, 2004 consecrated Charles E. Klughart
Old Catholic Line of Succession:
ANTONIO CARDINAL BARBERINI, as Archbishop of Rheims, 1657. He consecrated in the Church of the Sorbonne, Paris, the son of the Grand Chancellor of France,
CHARLEAS MAURICE LATELLIER, succeeding as Archbishop of Rheims , November 12, 1668 . He, in turn, consecrated in the church of the Cordeliers, Pontois,
JAMES BENIGNE BOSSUET, as Bishop of Condom, September 21, 1670 . He was transferred to the See of Meaux by Pope Clement X, 1671. He, in turn, consecrated in the church of Chartreuse , Paris ,
JAMES GOYDON DE MATIGNON, Bishop of Condom, 1693, son of Count De Thoringy. He was Doyen of Lisieux and ,
DOMINIC M. VARLET, as Bishop of Ascalon in partibus, and coadjutor to the Bishop of Babylon , Persia , February 12, 1719 . Retiring later to Holland , he died 23 years after in the Cistercian Abbey of Rhijnwick. In response to the appeals of the Chapter of the Old Catholic Church of Utrecht , he consecrated,
PETER JOHN MEINDAERTS, as Archbishop of Utrecht , October 17, 1739 . He had been one of several priests ordained in Ireland by Luke Fagan, Bishop of Meath, afterwards Archbishop of Dublin , with the view of sustaining independence of the ancient Church of the Netherlands , founded by St. Willibrord in the 7th century. By his consecration to the Episcopate, the succession of the Old Catholic Church in Holland has been perpetuated. Archbishop Meindaerts consecrated,
JOHN VAN STIPHOUT, as Bishop of Haarlem , July 11, 1745 . He, in turn, consecrated,
WALTER MICHAEL VAN NIEUWENHUIZEN, as Archbishop of Utrecht , February 7, 1768 . He consecrated,
ADRIAN BROEKMAN, as Bishop of Haarlem , June 21, 1778 . He consecrated,
JOHN JAMES VAN RHIJIN, as Archbishop of Utrecht , November 7, 1805 . He consecrated,
GILBERT DE JONG, as Bishop of Deventer , November 2, 1805 . He consecrated,
WILLIBROD VAN OS, as Archbishop of Utrecht , April 24, 1814 . He consecrated,
JOHN BON, as Bishop Haarlem, April 22, 1819 . He consecrated,
JOHN VAN SANTEN, as Archbishop of Utrecht , June 14, 1825 . He consecrated,
HERMAN HEYKAMP, as Bishop of Deventer , July 17, 1854 . He consecrated,
GASPARD JOHN RINKEL, as Bishop of Haarlem , August 11, 1873 . He consecrated,
GERARD GUL, as Archbishop of Utrecht , May 11, 1892 . He consecrated,
ARNOLD HARRIS MATHEW, as Regionary Old Catholic Bishop for Great Britian, April 28, 1908, at St. Gertrude's Church, Utrecht. He was elected Archbishop in 1911. He had been ordained to the Priesthood by Archbishop Eyre, at St. Andrew's Roman Catholic Cathedral, Glasgow , June 24, 1877 . He was the great-grandson of Francis Mathew, first Earl of Landaff, of Thomastown Castle , Tipperary . He consecrated,
THE PRINCE BISHOPEDE LANDAS BERGHES, on June 29, 1913. He consecrated,
HENRY CARMEL CARFORA, on October 4, 1916. Carfora was elected Archbishop of the United States for all Old Catholics. He consecrated,
EARL ANGLIN JAMES, on June 17, 1945. He, in turn, consecrated, GRANT TIMOTHY BILLET, on December 25, 1950. He, in turn, consecrated,
NORMAN R. PARR, on October 23, 1979. He, in turn, consecrated,
MAURICE DARRYL MC CORMICK, on July 14, 1991. He, in turn, consecrated,
IRWIN R. YOUNG, JR., on September 21, 1997. He in turn, consecrated
PAUL VICTOR VERHAEREN and WAYNE MOORE HAY on November 21, 1998.
Bruce D. Campbell on April 19, 2003; in turn consecrated
Charles E. Klughart on June 2004 

Elwood Cromwell consecrated by Charles Klughart, August 2005

The Orthodox Church of the Holy See of Antioch Line of Succession:
IGNATIUS PETER III, passed succession to Mar Paul ATHANASIUS, Bishop of Kottayam in Malabar in 1877. From this branch of the Jacobite Orthodox Succession, Paul Athanasius consecrated, JULIUS ALVAREZ, on July 29, 1889. He, in turn, consecrated, JOSEPH RENE VILATTE, on June 5, 1892. He, in turn, consecrated,
PAOLO MIRAGLIA GUILAOTTE, on May 6, 1900. He, in turn,
consecrated, CARMEL HENRY CARFORA, in 1911. He, in turn, consecrated,
EARL ANGLIN JAMES, on June 17, 1945. He, in turn, consecrated,
GRANT TIMOTHY BILLET, on December 25, 1950. He, in turn, consecrated,
NORMAN R. PARR, on October 23, 1979. He, in turn, consecrated,
MAURICE DARRYL MC CORMICK, on July 14, 1991. He, in turn, consecrated,
IRWIN R. YOUNG, JR., on September 21, 1997. He in turn, consecrated, PAUL VICTOR VERHAEREN and WAYNE MOORE HAY, on November 21, 1998.
Bruce D. Campbell, on April 23, 2003, He in turn consecrated
Charles E. Klughart on June 2004

Elwood Cromwell is consecrated by Charles Klughart, August 2005

Secondary Succession -- See of Utrecht, Rene Vilatte, et.al.
Patriarch Ignatius Peter II was consecrated in 1872
and in 1868 consecrated Mar Julius (Alvarez), who on
May 29, 1892 consecrated Joseph Rene Vilatte,
who in 1915 consecrated Frederick E. Lloyd,
who in 1923 consecrated Gregory Lines
who in 1928 consecrated Justin A. Boyle
who in 1940 consecrated Lowell Paul Wadle,
who in 1957 consecrated Herman Adrian Spruit
who in 1988 consecrated Paul Michael Clemens
who on July 14, 1991 consecrated Joseph Philip Sousa
who on Oct. 10, 1993 consecrated Willibrord Van Campent
who on Nov. 14, 1993 consecrated Carl Thomas Swaringim
who on Feb. 3, 1996 consecrated Maurice M. McCormick
who on Sept. 21, 1997 consecrated Irwin Young,
who on Nov. 21, 1998 consecrated Paul Victor Verhaeren and Wayne Moore Hay
who on Apr 19, 2003 consecrated Bruce D. Campbell
Alternate Vilatte Succession:
Mar Ignatius Peter II (Patriarch of Antioch, Syria) was consecrated in 1872
who consecrated as his legate in Malabar July 29, 1889 Mar Julius I (Alvarez, Abp. of Ceylon, Goa and India)
who on May 29, 1892 consecrated Joseph Rene Vilatte (Mar Timotheos Abp. of North America)
who on June 6, 1900 consecrated Paolo Miraglia Gulotti(bishop of Piacenza)
who on June 14, 1911 consecrated Carmel Henry Carfora
who on June 17, 1945 consecrated Earl Anglin James
who on Dec. 25, 1950 consecrated Grant Timothy Billet
who on Oct. 23, 1979 consecrated Maurice McCormick
who on Sept. 21, 1997 consecrated Irwin Young
who on Nov. 21, 1998 consecrated Paul Victor Verhaeren and Wayne Moore Hay
who on Apr 19, 2003 consecrated Bruce D. Campbell
Who on June 2004 consecrated Charles E. Klughart
Bishop Allen was the first Bishop of the African Methodist Episcopal Church. The line of Apostolic Succession then works its way down through the laying on of hands of AME Bishops to Bishop Billy Corn, who in March of 2001 consecrated Bishop +William E. Conner,
who in August of 2001 consecrated Bishop +Bruce D. Campbell
Who in June of 2004 consecrated Charles E. Klughart  who in 2005 consecrated Elwood Cromwell

+John Wesley consecrated Dr. Thomas Coke in 1784 as Bishop. Bishop Coke then consecrated Bishop Asbury
who consecrated Bishop Richard Allen.
+John Wesley was consecrated by +Erasmus, Bishop in the Greek Orthodox Church, Diocese of Arcadia in 1763.
Due to a law known as the Praemunire Act, +Wesley was unable to openly announce his consecration or act in an episcopal manner in England . The Praemunire Act applied strict punishments to those who were consecrated Bishop or to Bishops who consecrated others without the King's approval. After the refusal of the Bishop of London to consecrate one of the Methodist ministers to be Bishop to the Methodists in the United States , +John Wesley took matters into his own hands.
John Wesley was a Presbyter (Priest) of the Church of England, the founder of the Methodist Revival, and a "Scriptural Episcopes." Until 1784 he had functioned in EVERY WAY as a Bishop over the Methodist Societies. He educated the lay preachers, appointed them to their charges, oversaw the life and growth and orthodoxy of these societies, and represented these societies to the rest of the larger Church body of which they were a part (the Church of England). He had not, however, exercised the authority of an Episcopes in ordination of either Presbyters or Bishops. However, due to the Revolutionary War, and the unwillingness of the Bishops of the Church of England to ordain a Bishop for the newly born United States of America , Wesley took it upon himself to provide an ordained ministry for America . He selected one of his preachers, who was also an Anglican Priest, ordained him a Bishop and sent him to the United States to found the "Methodist Episcopal Church."
Father Wesley's justification for his action was the Alexandrian example of Presbyterian ordinations to the Episcopacy at times of critical emergency. And the Anglicans and Methodists in America WERE in a state of critical emergency. They had NO ordained ministers and, therefore, had NO Sacraments (no Baptism, and no Holy Communion). And, the Bishops of the Church of England had refused to provide an Episcopal Leadership for America . So, John Wesley did.
To continue my line, we will need to look into the History of the Church of England. This is, actually, quite easy to do thanks to the depth and accuracy of all the records which are available to us today. Indeed, thanks to the easy availability of information, I could go IN DEPTH into the line, and give names and dates going back to the foundation of the Episcopacy in England . However, that is not exactly necessary for the purposes of substantiating that there IS such a thing as an "Apostolic Succession" -- a continuity of ministry from the Apostles to today.
John Wesley was consecrated to the Presbyterate in 1724 by the Bishop of Oxford . The line continues backward from the Bishop of Oxford as follows:
Dr. Baxter Tenison, 1701
Dr. Philip Tillotson, 1683
Niles Sancroft, 1658
William Laude, 1633
Kyle Abbot, 1610
Richard Bancroft, 1604
Mark Whitgift, 1577
Steven Grendall, 1575
Dr. Parker, 1559
Philip Barlow, Bishop of London 1536
This line of Episcopal consecration can be traced UNBROKEN straight back to the disruptions of the Episcopacy under Queen ("Bloody") Mary in the 1500s.
The "disruption" was not destructive to the line of Apostolic Succession because 7 Bishops who had been consecrated during the reigns of King Henry VIII and King Edward were available to consecrate the new Archbishop of Canterbury . Three Bishops were all that were needed, however: William Barlow (consecrated in 1536), Miles Coverdale (consecrated in 1548) and John Hodgkins (Consecrated in 1551.) Hence, the current Episcopal line of the Church of England -- the line from which Methodist Apostolicity comes -- should be recognized as being Apostolic.
The Reformation didn't disrupt the Apostolic Succession at all. An example can be seen in William Barlow, mentioned above, who was validly consecrated by 3 English Bishops, one of whom was consecrated by Thomas Wolsey, Archbishop of York and the last Roman Catholic Cardinal in England.
From either Cardinal Wolsey or, indeed, through Archbishop Thomas Cramner, we can trace the Apostolic Succession of the English Church straight back to Augustine, the first Archbishop of Canterbury, in 600 AD. There were earlier Bishops in England -- indeed, English Bishops were present at the Great Ecumenical Councils in the 300 and 400s AD -- however, the current Episcopal line cannot be *accurately* or easily traced to them. We DO know, however, that some of these Bishops -- specifically, the Bishops of the Church in Wales -- eventually participated in Episcopal ordinations along with the Canterbury line. Hence, an argument can be made that English Apostolicity can be traced back to the early expansion of the Church from Gaul into England in the 200s AD. IF we go that way, we discover that the Wales line intersects with the Canterbury Line In Gaul . The line runs, following Cramner's consecration line, as follows:
Thomas Cranmer, 1533
William Warham, 1503
Cardinal Morton, 1488
Cardinal Bourchier, 1469
Cardinal Kemp, 1452
Henry Chichele, 1413
James Abingdon, 1381
Simon Sudbury, 1367
Simon Langham, 1327
Walter Reynolds, 1313
Robert of Winchelsea, 1293
John Peckham, 1279
Robert Kilwardby, 1269
Boniface of Savoy, 1252
Edmund, 1234
Richard Weathershed, 1230
Stephen Langton, 1205
Hubert Walter, 1197
Fitz-Jocelin, 1191
Reginal, 1183
Baldwin, 1178
Richard, 1170
Thomas Becket, 1162
Theobald, 1139
William de Corbeuil, 1122
Ralph d'Escures, 1109
St. Anselm, 1093
Wulfstan, 1064
Edmund, 1012
Elphege, 1006
Aelfric, 995
Sigeric, 990
Ethelgar, 988
Dunstan, 959
Odo, 941
Phlegmund, 890
Rufus, 859
Cuthbert, 814
Herefrid, 788
Egbert, 749
Ethelburh, 712
Theodore, 668
Deusdedit, 652
Justus, 635
Laurentius, 604
St. Augustine, 601
Augustine was consecrated Archbishop of Canterbury in 601 AD by three Bishops of Gaul, the same line which originally evangelized England in the 200s AD. The church in Gaul was originally planted there by missionaries from Ephesus in the mid to late 100s AD. It's Episcopacy was established by St. Irenaeus, who was consecrated by the Bishop of Ephesus and sent to be Bishop of Lyons in 177 AD. Irenaeus tells us in his histories about sending missionaries into Roman Britain, and the planting of churches and the sending of Bishops "to shepherd the Body of Christ in that northern island." The Episcopal Line in Lyons can be traced as follows:
Aetherius, 591
Maximus Lyster, 587
St. Mark Pireu, 581
John, 562
Gregory II, 547
Linus, 532
St. Evarestus, 502
Christopher III, 485
Christopher II, 472
Timothy Eumenes, 468
Clement of Lyons, 436
Basil, 415
James, 413
St. Christopher, 394
Paul Anencletus "the Elder", 330
Mark Leuvian, 312
Pious Stephenas, 291
Andrew Meletius, 283
Gregory Antilas, 276
St. Matthias, 276
Philip Deoderus, 241
Maximus, 203
St. Nicomedian, 180
St. Irenaeus, 177
The Church in Ephesus can, according to council proceedings and the witness of other early Church Fathers (Like Polycarp of Smyrna and Clement of Rome) trace its Apostolic line to St. Timothy, who was ordained by St. Paul the Apostle:
St. Polycrates, 175
Lucius, 156
Demetrius, 131
St. John the Elder, 113
St. Onesemus, 91
St. Timothy, 62
St. Paul the Apostle, 33
Jesus Christ+

What are the teachings of your group ?

This is a pledge that we believe we all should consider before we enter into the ministry.  It is very close to the one that Bishop Luther had us sign prior to our ordination.

Affirmation of Principles I affirm first and foremost that I am a Christian who, in Faith, accepts Jesus Christ as my Lord and Savior. I will provide a living example of the Great Commandment, demonstrating love of God, love of my neighbor, performing food works through Faith, and serving all the people of God. I will strive to follow the guidance and inspiration of Jesus Christ in all I do in my everyday life especially exhibiting honesty, financial responsibility and maturity in all aspects of my behavior. I will treat all mankind as my brothers and sisters in Christ, never speaking ill of another person or another Christian denomination, no knowingly spread slander, gossip, or rumor either by word of mouth, in writing or by any other means. I will adhere strictly to Christian Truth, never becoming involved in anyway with any cult,religious or otherwise or with the occult, Satanism, witchcraft, or demonology in any of their insidious forms. I further affirm my membership in the Unity Catholic Church and/or the Order of the Servants of the Good Shepherd and in the Body of Christ as a whole and my commitment of Christian love to all my fellow members. I pledge to nurture my spiritual life through frequent reading of Sacred Scripture and prayer for the entire Body of Christ. If a clergy, and ordained by and through the Servants of the Good Shepherd, I pledge to celebrate all liturgical functions and to administer all sacraments according to the norms established by the Unity Catholic Church and the Servants of the Good Shepherd I pledge if clergy to respect my clerical office and use it for the work of the Lord. I pledge if married to aspire toward making my marriage a Holy example of a living sacrament. I pledge to take my ministry most seriously at all times, and in all respects, to constantly make efforts to improve my capabilities as a Christian minister through spiritual activities and on-going study since I can only give to others what I have myself. I assume full responsibility for my ministry, realizing that its success or failure depends solely on my cooperation, or lack of cooperation with the Grace of the Holy Spirit. I fully subscribe to all the above Affirmations and pledge to honor them to the best of my ability.

Guidelines for Priests Liturgical Practices: 1. The Servants of the Good Shepherd has the the Tridentine Rite as its official Liturgy.  But we have allowed with permission serveral approved Liturgies.  Please remember if you are a member of one of the orders they may have more specific liturgies that are required.  There are many great services which include the (Novus Ordo)Roman Rite, the Tridentine Rite, Divine Liturgy of St John Cassian (Gallician) Divine Liturgy of St. Gregory the Great (Ancient Roman) 2.-5 reserved for future useage 6. The Mass is an important part of the office of the pries and holds special meaning when done within a community. It represents the universal Church gathered at a given time and place. Clergy should as often as possible celebrate the Mass with a congregation when possible, and should also celebrate individually also. 7. When doing Mass with a congregation, the Altar is to be covered with at least one cloth (white). Another cloth using the proper color may be used as an overlay. A cross will be on the altar or behind it on the wall.. There shall be at least two candles. Four or six candles may be used or if a diocesan bishop celebrates seven. The cross and candles may be carried in the entrance procession or may be on the alter. The Gospel book, if separate from the book of other readings, may be placed on the altar or it may be carried in the procession. Normal usage will be a chalice, corporal, purification, paten and a pall and ciboria if used. The cruets with wine and water may be brought up at the offertory or placed on a side table prior to the service. 8.Vestments: Priests and Deacons should normally wear at least a clergy shirt with collar. ( Purple reserved for Bishops) The celebrate should wear a stole. The common practice will normally wear a alb over the clergy shirt. The celebrate would then wear either just the stole, or a chasuble and a store. All priests at the altar may also wear a stole. But only the celebrate will wear the chasuble. All that wear an alb, should wear an cincture unless it is made to be used without one. There is no official knot that has to be used. The Bishops characteristic vestments are the miter and cozier. A shepherds staff may be used instead of the cozier. The bishop also often wears a bishops ring and may wear an ornate pectoral cross. Several Bishops prefer not to wear a miter or use a crosier, an they are not required, just recommended. There are certain liturgical colors appropriate to various days. The priests chasuble and stole may follow those colors are may remain white. If various priests are concelebrating, all attempts to match color shall be made. Items not in use, we normally do not use birettas, maniples, pallium stoles, bells on vestments and special shoes. In general , clerical clothing is inappropriate whenever the activity is purely personal or social for routine non-Church business and chores. Clerical clothing should never be worn where the activity would reflect badly on the Church. ( But of course the priest should not be doing those activities anyway) Some may be able to wear their clergy clothing at work, others may not. Do not wear it, if it causes any discord or if it is against your employers rules. The wearing of a crucifix, cross, or other Christian witness symbol is always a great idea. Clerical Collar: the use of the Roman or Anglican collar is allowed. A clergy shirt should normally be used for all liturgical functions and all church meetings and functions. 9. We highly recommend you read the book "The Priests Handbook" which goes along with the Common Book of Prayer, even if you do not use that service. It gives a lot of information on proper standing, when and how to face the congregation and so much more hands on, that can be properly addressed here. Also if ever in doubt, contact your Bishop, or the National office. 10. Communion can be received by the people in both kinds ( bread and wine taken, bread first then the wine) or they may be received by the people by intinction, the bread is dipped into the wine and then given to the person. The Orthodox practice of having separate bread that is blessed for the people to take home with them is allowed. This is not the Communion bread, but merely a bread that has been blessed. 11. Chanting is permitted but those who wish to do it, should be sure to use proper formats and practice so that it is done properly. 12. Whenever he is present with a congregation, the bishop should preside over the assembly and associate the clergy with himself in the celebration. If he does not preside over the service, he should give the dismissal blessing. 13. We do not currently issue a national ID card. Blank clergy ID are available from various sources and clergy may get their own showing their local ministry as part of the national group. 14. A Church charter may be issued to any church if they desire one. To be chartered, they must have a regular place and time of meeting. It must be open to the public and advertised in some manner. And there has to be at least two other members other than clergy before a charter will be considered. All charters are requested from the national office. A priest upon ordination, has all he needs to start and found a parish if he wishes. The charter will be formal acceptance of that parish once it is started. 15. We use the Gregorian (modern) calendar and use the western date for Easter. 16. Fasting and prayer are an important part of worship and from the bible we know that is an important part of coming close to God.   a. Total fast one hour before receiving Holy Communion.   b. Meats on Ash Wednesday, Good Friday, and other days as chosen.    c. There is normally no fasting on Pentecost, and Christmas 17. The only requirements for our clergy to marry a couple are that: They must be a man and a women, all state and Federal ( National laws for other nations)laws must be followed, and both parties should be baptized. 18. Incense is optional in any form of the Mass, but if used remember that some people may have breathing issues, so keep it light. Only use proper incense with censer.