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EspañolCATHOLIC APOSTOLIC CHURCH
The 'Catholic Apostolic Church' is the title belonging to the entire community of Christians (cf Catholic). It has, however, become specifically applied to the movement often called 'Irvingism', although it was neither actually founded nor anticipated by Edward Irving, and nor was the title 'Catholic Apostolic' ever assumed by the members, except in so far as it applied to the whole community of Christians as described above. This misapprehension results from later external analysis, which assumed that the results of the ecumenical prayer movement in the early 19th century, accompanied by what were regarded as outpourings of spiritual gifts, in Great Britain (and elsewhere, though swiftly repressed by the local church authorities in other countries), was the genesis of yet another Christian sect. The Catholic Apostolic Church was organized in 1835 under the lead of apostles. The last apostle died in 1901, after which the membership gradually declined.
The impulse to the prayer movement in the twenties of the 19th century was given (among others) by the Anglican priest James Haldane Stewart. He made an appeal to this by means of more than half a million pamphlets which were spread throughout Great Britain, the U.S.A. and on the Continent. They longed for renewed spiritual power, as had been visible in the first century after the outpouring of the Holy Spirit in the young church. This movement was by no means restricted to the British Isles, similar investigations and prayers being offered in France, Germany and elsewhere.
In the same period the Presbyterian John McLeod Campbell preached in Scotland that Christ died in principle for all believers and not only for a small group of 'elected people.'
In 1830 prophetic utterances were recorded in Port Glasgow, Scotland, among Dissenters, and Karlshuld, Bavaria, among Roman Catholics. These took the form of prophecy, speaking in tongues, and miraculous healing, and were regarded as the answer to the prayers that many had been making. These occurrences spread in Scotland and England where certain ministers allowed their practice, although they were not approved of by existing church authorities; however they died out in Bavaria under the opposition of the responsible clergy.
Edward Irving, also a minister in the Church of Scotland and supporter of Campbell, preached in his church at Regent Square in London the speedy return of the Lord Jesus Christ and the real substance of his human nature (see the article on Edward Irving for details, and the link in "Online Resources" for an example of the attacks on him and the later work). He attracted thousands of listeners, even from the highest circles, and during his summer tours in Scotland (1827, 1828) believers came to listen to him with tens of thousands in attendance.
Irving's relationship to this community was, according to its members, somewhat similar to that of John the Baptist to the early Christian Church, i.e. he was the forerunner of the coming dispensation, not the founder of a new sect. Around him, as well as around other congregations of different origins, coalesced spiritual persons who had been driven out of other parts of the church for the exercise of their spiritual gifts. Shortly after Irving's trial and deposition (1831), he restarted meetings in a hired hall in London, and much of his original congregation followed him. These, over the course of the next two years, accepting the presence of restored Apostles and guided by words of prophecy, saw Edward Irving officially installed as their bishop. This congregation became known as the "Central Church", one of seven that were defined in London as forming a pattern of the whole Christian Church.
Within the congregations mentioned, over the course of a little time, six persons were designated as apostles by certain others who claimed prophetic gifts. In the year 1835, six months after Irving's death, six others were similarly designated as called to complete the number of the twelve. Since all those so designated were acting to one degree or another in local congregations, they were then formally separated from these duties, by the bishops of the seven congregations, to occupy their higher office in the universal church on July 14, 1835.
The names of the apostles were: J. B. Cardale, H. Drummond, H. King-Church, S. Perceval, N. Armstrong, F. V. Woodhouse, H. Dalton, J. O. Tudor, T. Carlyle, F. Sitwell, W. Dow, and D. Mackenzie. The following account has been given of their antecedents by one who knew them personally:
''Classed by their religious position, eight of them were members of the Church of England; three of the Church of Scotland; and one of the Independents. Classed by their occupations and social positions, three were clergymen, three were members of the bar, three belonged to the gentry, two of them being members of Parliament; and of the remaining three, one was an artist, one a merchant, and one held the post of Keeper of the Tower. Some of them were of the highest standing socially and politically, some of them of great ability as scholars and theologians; and all of them men of unblemished character, soundness in the faith, and abundant zeal in all Christian labors.''
The twelve apostles were afterwards guided to ordain twelve prophets, twelve evangelists, and twelve pastors, and also seven deacons for administering the temporal affairs of the Catholic church. These, together with the seven congregations in London, the coadjutors of the Apostles, and certain bishops specially designated throughout the world, formed what was known as the "Universal Church". The seat of the Apostolic College was at Albury, near Guildford. They retired there immediately after their separation to set in order the worship and prepare a "Testimony" of their work. This was presented to the spiritual and temporal rulers in all parts of Christendom in 1836, beginning with an appeal to the bishops of the Anglican church in England, then in a more comprehensive form to the Pope and other leaders in Christendom, including the Emperor of Austria-Hungary, the Tsar of Russia, the Kings of France, Prussia, Denmark, and Sweden, as well as King William IV of England. The Apostles declared that the Church was the body of all that had been baptized in the name of the Father, Son and Holy Ghost, thus laying aside all divisions between nominal Christians, and that the Apostolate had been restored for setting the whole body of Christianity in order to be ready for the Second Coming of Christ; therefore they called upon all the clergy and lay authorities to recognise this and submit. Uniquely among revivals, there was no attempt to form a new sect.
The apostles were the conveyors of the Holy Spirit, the declarers of the mysteries of God, and the authoritative interpreters of prophetic utterance; acting in concert they were the source of doctrine and the demonstrators of the mind of Christ. Their teaching was brought to the people by the evangelists and pastors, and by the ministers of the local churches for those who accepted their ministry.
Each apostle would have one coadjutor, who was used to travel through areas of his responsibility and represent the Apostle in conferences.
After the Testimony, the Apostles were directed to travel through Christendom, to visit all parts of Christianity and Christian worship, and search for the correct forms; the form and content of worship was not to be the result of arbitrary choice but defined by interpreting the Bible. They brought these back after one or two years to Albury and the worship was set in order as a result. The forms of worship and the Liturgy developed until the 1860's as special services were added.
Following the more or less complete rejection of their Testimony, the Apostles were led to set up congregations to look after those who had accepted them and had been excluded from their habitual places of worship, and to install in them the forms of worship that they had been led to identify. In the 1850's the clergy of the Church of England were invited to come and see what had been set up, but this too remained fruitless. The services were published as "The Liturgy and other Divine Offices of the Church". Although many forms and prayers were taken over from different parts of the Church, many had to be written by the Apostles since they did not exist elsewhere; about two thirds of the Liturgy was original. The Apostle Mr Cardale put together two large volumes of writings about the Liturgy, with references to its history and the reasons for operating in the ways defined, which was published under the title "Readings on the Liturgy".
The Eucharist, being the memorial sacrifice of Christ,was the central event. The Apostles rejected transsubstantiation as well as consubstantiation while insisting on the real spiritual presence of the Body and Blood of Christ in the Eucharist. Communion was taken in both kinds. Children were also admitted from time to time, and more frequently until admitted to full communion, which occurred generally between the ages of 18 and 20.
Each day morning and evening services were held, and 6 a.m. and 5 p.m.. These, together with the Eucharist service (11 a.m. on Sundays) and the Forenoon service which immediately preceded it, were considered services of obligation, to be attended as often as other duties allowed. Forenoon and afternoon services were also held.
All ministers had to be called by the word of prophecy to their place; this was still elective, in that they could be refused, though in practice this was extremely rare. All ministers had to be ordained by the Apostles or their delegates; after they had been called and responded faithfully, a date would be set for their ordination.
Three grades of ordained ministry were recognised: Bishop (referred to as "Angel", following the passage in Revelations chapters 2 and 3); Priest; and Deacon. Ministers could be reassigned from one congregation to another by word of prophecy, except for inducted Angels who were considered to be "married" to the congregation of which they had charge. Each rank had different vestments to differentiate their function.
All grades were allowed to preach sermons and homilies. All sermons were referred to the Apostles in order to ensure that the teachings were in accordance with the Bible, revealed truth, and the Apostles' doctrine.
The Angel was in charge of only one congregation, though others might be under his care until they too could be put under the care of their own Angel. All local ministers were subject to him, and he was responsible for the welfare of the congregation committed to his charge; but while the Angel had authority within his own congregation, it was expected that, having received the Apostles, they would acknowledge their doctrine and forms of worship. Each Angel could have one "help" or "coadjutor", who would also be of the rank of Angel. If an Angel had been sent to take charge of a congregation, he could not be inducted until that congregation had accepted him. If the congregation outgrew itself, subsidiary local congregations could be formed, each with their Angel and ministries. These were limited to 4 in number; only the church in Berlin had the full complement of four. The Angels of the subsidiary congregations were under the charge of the Angel of the mother church.
Certain Angels were designated as "Archangels", which occurred in two classes: the "metropolitan" archangels, of which there were supposed to be 6 in each tribe (this was never fully implemented); and the "universal" archangels, who were called by word of prophecy to the post without being in charge of a "metropolitan congregation"; these last were at the disposition of the Apostles for missions within the Church at large.
All Angels received a (small) salary and were "separated" - that is, they had no other work to support them.
The priesthood was fully developed in many congregations; six priests were to be found to help the Angel in the services, among these seven each of the four ministries were to be found. There were frequently many more priests than six, and each would be have the oversight of particular members or areas. The six priests might also have helps, who were also of the rank of priest. The six priests were separated and received stipends, others might or might not receive stipends.
The deaconship was particularly set up to look after the monetary affairs of the congregation, help the laity with regular visits and advice, and take part in evangelism. Seven were set up in each full congregation for this end, and there would be one help, also a deacon. Other deacons not of this seven would aid in looking after the congregation. The deacons were not separated and each had in general his own employment outside the church.
The deacons were not identified by word of prophecy but elected by the congregations. Certain names would be put forward, and each family would have one preference vote.
The hierarchy of Angels, Priests and deacons was not considered sufficient to perfect the saints, but the spiritual ministries taken from Ephesians 4:11 were developed for this end. These were defined to be four in number (as against the interpretation of Fivefold_Ministry): (Apostle or) Elder, Prophet, Evangelist, and Pastor (or Teacher). These were referred to as the "border" or "colour" of the ministry, and were discerned by prophecy. Since these ministries were supposed to indicate the fundamental character of the minister personally, the border could not be changed once defined.
The fourfold ministry was necessary to perform the full services of the liturgy; four priests, one of each border, had to be present. The border could be defined for any person or minister; thus there were combinations of rank and border in any manner, for instance there were Angel-prophets as the were Angel-evangelists, priest-prophets as well as priest-elders, deacon-pastors as well as deacon-prophets, and so on. Certain of these combinations often implied particular roles, the Angel-Evangelists being particularly responsible for evangelism within their geographical region or tribe.
The elder was generally in charge of organisation and declaring doctrine. The function of the prophets was to explain Scripture, minister the word of prophecy, and exhort to holiness, as well as to identify spiritual influences and borders (though this last had to be done in special meetings for the purpose and not at any time that pleased the prophet); the evangelist was used to declare the Gospel and explain the Bible teachings; and the pastor was used to teach and comfort the laity.
There would be Under-deacons who would help out in the church services (keeping doors, handing out liturgies, and so on) and also work with the Deacons in visiting the congregation. They received a blessing from the local Angel but were not ordained. They could take certain minor services with license from the presiding minister of the congregation.
Two Acolytes accompanied the Angel during the celebration of the services, as well as helping robe the ministers beforehand.
Deaconesses received blessing from the Angel, but were unordained. They mainly helped the Deacons in their care for the congregations, particularly towards the women.
Lay-assistants were also blessed for various reasons related to church work.
All unordained people would be robed in church, though they would usually sit with the congregation.
Two underdeacons or lay-assistants would be designated as "scribes", in order to record any words of prophecy and also write down the sermons and homilies as they were preached. After comparing their accounts, the copy would be sent to the Apostles so that they could understand the spiritual state of the congregations.
The congregations were expected to be at least as spiritually endowed as the clergy, and prophetic utterances were common from the laity. These would be gathered by the "scribes" and submitted to the Angel, who would in turn submit words that were found important to the Apostles. They would in turn use these words to direct their actions, and some would be circulated to the Angels to be read to their congregations. These last were referred to as "words of record".
Numerous examples of miracles as well as the spiritual gifts described in the Pauline Epistles were recorded.
For ecclesiastical purposes the church universal was divided into twelve tribes; for Christendom is considered to be divided into twelve portions or tribes, each tribe being under the special charge of an apostle and his co-ministers. The apostles always held the supreme authority, though, as their number dwindled, their coadjutors inherited their responsibilities as long as they lived, and assisted the survivors in the functions of the apostolate. The last apostle, , died on February 3, 1901.
; that of the pastors was the teaching of truth and provision of spiritual counsel. This four-fold ministry of apostles, prophets, evangelists and pastors was the realisation of St. Paul's definition of the various levels of ministry in his Epistles. The central episcopacy of forty-eight was regarded as indicated by prophecy, being foreshown in the forty-eight boards of the Mosaic tabernacle. All of the functions, ordinances, and symbols were thus taken from the Bible and were said to be the fulfilment of how the Primitive Church was originally set up under the first Apostles. All members were expected to be spiritual, there was no limitation of spiritual manifestations to the clergy, and contacts on spiritual matters between the clergy and the laity were encouraged, though only ordained ministers were allowed to preach or take services.
Each fully-endowed congregation was presided over by its angel or bishop; under him were twenty-four priests, divided variously into the four ministries of elders, prophets, evangelists, and pastors. Six of these priests were designated 'elders' and aided the bishop in the rule of the local church. With these were the deacons, seven of whom regulated the temporal affairs of the local church. Moreover there were also underdeacons, deaconesses, acolytes, singers, and doorkeepers, though none of these were ordained.
The understanding was that each elder, with his co-presbyters and deacons, should have charge of 500 adult communicants in his district; but this had been only partially carried into practice. This was the full constitution of each particular church or congregation as founded by the restored apostles, each local church thus reflecting in its government the government of the Catholic church by the angel or high priest Jesus Christ, and His twenty-four apostles.
The priesthood was supported by tithes; it was deemed a duty on the part of all members of the church who received yearly incomes to offer a tithe of their income, in addition to the free-will offerings for the support of the place of worship and for the relief of distress. Each local church sent a tithe of its tithes to the Apostles, by which the ministers of the Universal Church were supported and its administrative expenses defrayed; by these offerings, too, the needs of poorer churches were supplied.
The Catholic Apostolic Church claimed to have had among its clergy many clerics of the Roman, Anglican and other churches, the orders of those ordained by Greek, Roman, Lutheran, Presbyterian and Anglican bishops being recognized by it with the simple confirmation of an apostolic act.
For the service of the church a comprehensive book of liturgies and offices was provided by the apostles. The first impression dates from 1842 and includes elements from the Anglican, Roman and Greek liturgies, as well as original work. Lights, incense, vestments, holy water, chrism, and other adjuncts of worship were in constant use. The complete ceremony could be seen in their Central Church (now leased to the Anglicans and known as Christ the King, Bloomsbury) and elsewhere. The daily worship consisted of matins with proposition (or exposition) of the sacrament at 6 AM, prayers at 9 AM and 3 PM, and vespers at 5 PM. On all Sundays and holy days there was a solemn celebration of the eucharist at the high altar; on Sundays this was at 10 AM. On other days low celebrations were held, in the side-chapels if the building had them, which with the chancel in all churches correctly built after apostolic directions are separated or marked off from the nave by open screens with gates. The community has always laid great stress on symbolism, and in the Eucharist, while rejecting both transubstantiation and consubstantiation, held strongly to a real (mystical) presence. It emphasized also the phenomena of Christian experience and deemed miracle and mystery to be of the essence of a spirit-filled church.
The existence of apparently separate congregations is understood by the community not as in any sense being a schism or separation from the one Catholic Church, but a separation to a special work of restoration, blessing and intercession on behalf of it on the one hand, and the results of the rejection of the Testimony on the other. In the early days those who accepted the Apostles were told to remain in their congregations and explain their adherence to their ministers. As the nuclei of the first congregations sprang out of the rejection of certain ministers by the churches to which they belonged, so many churches were set up to take care of those who were similarly cast out. Such congregations were established as patterns of the restored worship.
Sectarianism is wholly rejected: the basic principle is that all who are baptized in the name of the Trinity are Christian and form part of one church. The name was taken directly from the Apostles' Creed as belonging to all Christians and not designating something new.
Estimated membership at the beginning of the 20th century was 200,000, in almost 1000 congregations worldwide, spread as follows: England: 315, Scotland 28, Ireland: 6, Germany: 348, Netherlands: 17, Austria/Hungary: 8, Switzerland: 41, Norway: 10, Sweden: 15, Denmark: 59, Russia, Finland, Poland and the Baltic States: 18, France: 7, Belgium: 3, Italy: 2, USA: 29, Canada: 13, Australia: 15, New Zealand: 5.
After the death of three apostles in [1855 the apostolate declared that there was no reason to call new apostles. Two callings of substitutes (''"Jesus calleth thee Apostolic Messenger. He would use thee Coadjutor for him whom He hath gathered to Himself."'') were explained by the apostolate in 1860 as Coadjutors to the remaining apostles. After this event another apostle was called in Germany in 1862 by the prophet Heinrich Geyer. The Apostles did not agree with this calling, and therefore the larger part of the Hamburg congregation who followed their 'angel' F.W. Schwartz in this schism were excommunicated. Out of this sprang the ''Allgemeine Christliche Apostolische Mission'' (ACAM) in 1863 and the Dutch branch of the Restored Apostolic Mission Church (at first known as ''Apostolische Zending'', since 1893 officially registered as Hersteld Apostolische Zendingkerk (HAZK)). This later became the New Apostolic Church. The person called to be an apostle later recanted and was accepted back into his original rank.
Currently there are still around 50 existing congregations in Germany, Holland, Switzerland, Great Britain, Canada, and other countries.
The Second Coming was the central aim of the congregations; the restoration of perfect institutions by the Apostles were deemed necessary to preparation of the whole church for this event. The doctrines of achievable personal holiness, universal salvation being attainable for all, the true unity of all baptized persons, living and dead, in the 'Body of Christ', the possibility of rapture without dying, and the necessity of the four-fold ministry directed by Apostles for perfecting the Church as a whole, formed the cornerstones of their theology.
John S. Davenport explained their theology by saying that the changes which attend the Coming of the Lord will not be such as will attract the attention or the gaze of men.
The pending judgments, such as are announced by the seven trumpets of the Apocalypse - the political, ecclesiastical, and social changes which they involve, will seem to come about as ordinary events in human history, produced by the changes that were working in society.
The rising up of the Antichrist and his full revelation will appear as the outcome of changes of opinion that have been going on for a long time, and will be upon men before they are aware of it.
It is only they who are looking for the Lord's appearing, who have received with faith and reverence the warnings of the great event, who will recognize its tokens and not be taken by surprise.
Inspired by outbreaks of agalliasis (manifestations of the Spirit), and miraculous healing, the numbers of those who accepted the Apostles throughout the world grew at an amazing rate. The majority, after the rejection of the Apostles by the other churches, were cared for in separated congregations with ordained ministries. However, when the last apostle died in 1901 without an appearance of the 'Light of the World', the Catholic Apostolic Church declined; since ordination was only possible with Apostolic consent, no further consecrations to the ministry could be made. External evangelism, common since the beginning in 1835, ceased at the same time, and all services were reduced to a shorter form, even in congregations where the full Ministry was operating.
For further details of doctrines, ritual, etc., see amongst others:
★ Robert Norton: ''Restoration of Apostles and Prophets'', (Bosworth) London.
★ John Bate Cardale ''Readings on the Liturgy'',''The Church and Tabernacle''
★ Francis Sitwell ''The Purpose of God in Creation and Redemption'' (6th ed., 1888)
★ L Albrecht ''The work of Apostles in the time of the end'' (2nd ed., 1955)
★ The Complete Text of William Kelly's critical analysis of the early years of the Catholic Apostolic Church - Mr Kelly criticises the lack of humility and erroneous conception of the humanity of Christ which he detects within the doctrine, while praising the religious foundations upon which it was built. Neither of these two objections stand up to close examination of the writings of the Apostles, however.
★ G.C. Flegg: ''Gathered Under Apostles; A Study of the Catholic Apostolic Church''; Oxford, 1992. - ISBN 0-19-826335-X
★ Edward Miller: ''The History and Doctrines of Irvingism or of the so-called Catholic Apostolic Church in two vols. - Vol. I & II''; (C. Kegan Paul & Co.) London, 1878; reprinted by Elibron in 2004. - ISBN 1-4021-1652-7 (paperback - Vol. I) or ISBN 1-4021-1651-9 (hardcover - Vol. I) & ISBN 1-4021-1654-3 (paperback Vol. II) or ISBN 1-4021-1653-5 (hardcover Vol. II).
★ A.L. Drummond: ''Edward Irving and his Circle''; London, 1934.
★ P.E. Shaw: ''The Catholic Apostolic Church, sometimes called Irvingite (A Historical Study)''; New York, 1946.
★ Rowland A. Davenport: ''Albury Apostles''; London, 1973; translated as ''Albury Apostel''; (Oculi Verlag) Hannover, 2004. – .
★ J.A. Schröter: ''Die katholisch-apostolischen Gemeinden in Deutschland und der Fall Geyer / The Catholic-Apostolic Church in Germany and the "Geyer" case''; 2. edition, Marburg, 1998 - ISBN 3-8288-9014-8
★ Johannes Albrecht Schröter: ''Bilder zur Geschichte der Katholisch-apostolischen Gemeinden / Images Of The History Of The Catholic Apostolic Church''; (Glaux Verlag Christine Jäger KG) Jena, 2001. - ISBN 3-931743-42-X
Grayson Carter, ''Anglican Evangelicals. Protestant Secessions From the via media, c.1800-1850.'' Oxford, OUP, 2001. ISPN: 0-19-827008-9
★ More than 2000 historical CA-documents from a NewCA source
★ Restoration of the building and wallpaintings in the CAC in Edinburgh
★ The former Central Church of the CAC
★ All about Albury (Surrey)
History
Early history
James Haldane Stewart
The impulse to the prayer movement in the twenties of the 19th century was given (among others) by the Anglican priest James Haldane Stewart. He made an appeal to this by means of more than half a million pamphlets which were spread throughout Great Britain, the U.S.A. and on the Continent. They longed for renewed spiritual power, as had been visible in the first century after the outpouring of the Holy Spirit in the young church. This movement was by no means restricted to the British Isles, similar investigations and prayers being offered in France, Germany and elsewhere.
In the same period the Presbyterian John McLeod Campbell preached in Scotland that Christ died in principle for all believers and not only for a small group of 'elected people.'
In 1830 prophetic utterances were recorded in Port Glasgow, Scotland, among Dissenters, and Karlshuld, Bavaria, among Roman Catholics. These took the form of prophecy, speaking in tongues, and miraculous healing, and were regarded as the answer to the prayers that many had been making. These occurrences spread in Scotland and England where certain ministers allowed their practice, although they were not approved of by existing church authorities; however they died out in Bavaria under the opposition of the responsible clergy.
Edward Irving
Edward Irving, also a minister in the Church of Scotland and supporter of Campbell, preached in his church at Regent Square in London the speedy return of the Lord Jesus Christ and the real substance of his human nature (see the article on Edward Irving for details, and the link in "Online Resources" for an example of the attacks on him and the later work). He attracted thousands of listeners, even from the highest circles, and during his summer tours in Scotland (1827, 1828) believers came to listen to him with tens of thousands in attendance.
Irving's relationship to this community was, according to its members, somewhat similar to that of John the Baptist to the early Christian Church, i.e. he was the forerunner of the coming dispensation, not the founder of a new sect. Around him, as well as around other congregations of different origins, coalesced spiritual persons who had been driven out of other parts of the church for the exercise of their spiritual gifts. Shortly after Irving's trial and deposition (1831), he restarted meetings in a hired hall in London, and much of his original congregation followed him. These, over the course of the next two years, accepting the presence of restored Apostles and guided by words of prophecy, saw Edward Irving officially installed as their bishop. This congregation became known as the "Central Church", one of seven that were defined in London as forming a pattern of the whole Christian Church.
Separation of the Apostles and their "Testimony"
Within the congregations mentioned, over the course of a little time, six persons were designated as apostles by certain others who claimed prophetic gifts. In the year 1835, six months after Irving's death, six others were similarly designated as called to complete the number of the twelve. Since all those so designated were acting to one degree or another in local congregations, they were then formally separated from these duties, by the bishops of the seven congregations, to occupy their higher office in the universal church on July 14, 1835.
The names of the apostles were: J. B. Cardale, H. Drummond, H. King-Church, S. Perceval, N. Armstrong, F. V. Woodhouse, H. Dalton, J. O. Tudor, T. Carlyle, F. Sitwell, W. Dow, and D. Mackenzie. The following account has been given of their antecedents by one who knew them personally:
''Classed by their religious position, eight of them were members of the Church of England; three of the Church of Scotland; and one of the Independents. Classed by their occupations and social positions, three were clergymen, three were members of the bar, three belonged to the gentry, two of them being members of Parliament; and of the remaining three, one was an artist, one a merchant, and one held the post of Keeper of the Tower. Some of them were of the highest standing socially and politically, some of them of great ability as scholars and theologians; and all of them men of unblemished character, soundness in the faith, and abundant zeal in all Christian labors.''
The twelve apostles were afterwards guided to ordain twelve prophets, twelve evangelists, and twelve pastors, and also seven deacons for administering the temporal affairs of the Catholic church. These, together with the seven congregations in London, the coadjutors of the Apostles, and certain bishops specially designated throughout the world, formed what was known as the "Universal Church". The seat of the Apostolic College was at Albury, near Guildford. They retired there immediately after their separation to set in order the worship and prepare a "Testimony" of their work. This was presented to the spiritual and temporal rulers in all parts of Christendom in 1836, beginning with an appeal to the bishops of the Anglican church in England, then in a more comprehensive form to the Pope and other leaders in Christendom, including the Emperor of Austria-Hungary, the Tsar of Russia, the Kings of France, Prussia, Denmark, and Sweden, as well as King William IV of England. The Apostles declared that the Church was the body of all that had been baptized in the name of the Father, Son and Holy Ghost, thus laying aside all divisions between nominal Christians, and that the Apostolate had been restored for setting the whole body of Christianity in order to be ready for the Second Coming of Christ; therefore they called upon all the clergy and lay authorities to recognise this and submit. Uniquely among revivals, there was no attempt to form a new sect.
The role of Apostles
The apostles were the conveyors of the Holy Spirit, the declarers of the mysteries of God, and the authoritative interpreters of prophetic utterance; acting in concert they were the source of doctrine and the demonstrators of the mind of Christ. Their teaching was brought to the people by the evangelists and pastors, and by the ministers of the local churches for those who accepted their ministry.
Each apostle would have one coadjutor, who was used to travel through areas of his responsibility and represent the Apostle in conferences.
Liturgy and forms of worship
After the Testimony, the Apostles were directed to travel through Christendom, to visit all parts of Christianity and Christian worship, and search for the correct forms; the form and content of worship was not to be the result of arbitrary choice but defined by interpreting the Bible. They brought these back after one or two years to Albury and the worship was set in order as a result. The forms of worship and the Liturgy developed until the 1860's as special services were added.
Following the more or less complete rejection of their Testimony, the Apostles were led to set up congregations to look after those who had accepted them and had been excluded from their habitual places of worship, and to install in them the forms of worship that they had been led to identify. In the 1850's the clergy of the Church of England were invited to come and see what had been set up, but this too remained fruitless. The services were published as "The Liturgy and other Divine Offices of the Church". Although many forms and prayers were taken over from different parts of the Church, many had to be written by the Apostles since they did not exist elsewhere; about two thirds of the Liturgy was original. The Apostle Mr Cardale put together two large volumes of writings about the Liturgy, with references to its history and the reasons for operating in the ways defined, which was published under the title "Readings on the Liturgy".
Main services
The Eucharist, being the memorial sacrifice of Christ,was the central event. The Apostles rejected transsubstantiation as well as consubstantiation while insisting on the real spiritual presence of the Body and Blood of Christ in the Eucharist. Communion was taken in both kinds. Children were also admitted from time to time, and more frequently until admitted to full communion, which occurred generally between the ages of 18 and 20.
Each day morning and evening services were held, and 6 a.m. and 5 p.m.. These, together with the Eucharist service (11 a.m. on Sundays) and the Forenoon service which immediately preceded it, were considered services of obligation, to be attended as often as other duties allowed. Forenoon and afternoon services were also held.
Structure and ministries
Grades of ministry and ordination
All ministers had to be called by the word of prophecy to their place; this was still elective, in that they could be refused, though in practice this was extremely rare. All ministers had to be ordained by the Apostles or their delegates; after they had been called and responded faithfully, a date would be set for their ordination.
Three grades of ordained ministry were recognised: Bishop (referred to as "Angel", following the passage in Revelations chapters 2 and 3); Priest; and Deacon. Ministers could be reassigned from one congregation to another by word of prophecy, except for inducted Angels who were considered to be "married" to the congregation of which they had charge. Each rank had different vestments to differentiate their function.
All grades were allowed to preach sermons and homilies. All sermons were referred to the Apostles in order to ensure that the teachings were in accordance with the Bible, revealed truth, and the Apostles' doctrine.
Bishops
The Angel was in charge of only one congregation, though others might be under his care until they too could be put under the care of their own Angel. All local ministers were subject to him, and he was responsible for the welfare of the congregation committed to his charge; but while the Angel had authority within his own congregation, it was expected that, having received the Apostles, they would acknowledge their doctrine and forms of worship. Each Angel could have one "help" or "coadjutor", who would also be of the rank of Angel. If an Angel had been sent to take charge of a congregation, he could not be inducted until that congregation had accepted him. If the congregation outgrew itself, subsidiary local congregations could be formed, each with their Angel and ministries. These were limited to 4 in number; only the church in Berlin had the full complement of four. The Angels of the subsidiary congregations were under the charge of the Angel of the mother church.
Certain Angels were designated as "Archangels", which occurred in two classes: the "metropolitan" archangels, of which there were supposed to be 6 in each tribe (this was never fully implemented); and the "universal" archangels, who were called by word of prophecy to the post without being in charge of a "metropolitan congregation"; these last were at the disposition of the Apostles for missions within the Church at large.
All Angels received a (small) salary and were "separated" - that is, they had no other work to support them.
Priests
The priesthood was fully developed in many congregations; six priests were to be found to help the Angel in the services, among these seven each of the four ministries were to be found. There were frequently many more priests than six, and each would be have the oversight of particular members or areas. The six priests might also have helps, who were also of the rank of priest. The six priests were separated and received stipends, others might or might not receive stipends.
Deacons
The deaconship was particularly set up to look after the monetary affairs of the congregation, help the laity with regular visits and advice, and take part in evangelism. Seven were set up in each full congregation for this end, and there would be one help, also a deacon. Other deacons not of this seven would aid in looking after the congregation. The deacons were not separated and each had in general his own employment outside the church.
The deacons were not identified by word of prophecy but elected by the congregations. Certain names would be put forward, and each family would have one preference vote.
The fourfold ministry
The hierarchy of Angels, Priests and deacons was not considered sufficient to perfect the saints, but the spiritual ministries taken from Ephesians 4:11 were developed for this end. These were defined to be four in number (as against the interpretation of Fivefold_Ministry): (Apostle or) Elder, Prophet, Evangelist, and Pastor (or Teacher). These were referred to as the "border" or "colour" of the ministry, and were discerned by prophecy. Since these ministries were supposed to indicate the fundamental character of the minister personally, the border could not be changed once defined.
The fourfold ministry was necessary to perform the full services of the liturgy; four priests, one of each border, had to be present. The border could be defined for any person or minister; thus there were combinations of rank and border in any manner, for instance there were Angel-prophets as the were Angel-evangelists, priest-prophets as well as priest-elders, deacon-pastors as well as deacon-prophets, and so on. Certain of these combinations often implied particular roles, the Angel-Evangelists being particularly responsible for evangelism within their geographical region or tribe.
The elder was generally in charge of organisation and declaring doctrine. The function of the prophets was to explain Scripture, minister the word of prophecy, and exhort to holiness, as well as to identify spiritual influences and borders (though this last had to be done in special meetings for the purpose and not at any time that pleased the prophet); the evangelist was used to declare the Gospel and explain the Bible teachings; and the pastor was used to teach and comfort the laity.
Unordained officers
There would be Under-deacons who would help out in the church services (keeping doors, handing out liturgies, and so on) and also work with the Deacons in visiting the congregation. They received a blessing from the local Angel but were not ordained. They could take certain minor services with license from the presiding minister of the congregation.
Two Acolytes accompanied the Angel during the celebration of the services, as well as helping robe the ministers beforehand.
Deaconesses received blessing from the Angel, but were unordained. They mainly helped the Deacons in their care for the congregations, particularly towards the women.
Lay-assistants were also blessed for various reasons related to church work.
All unordained people would be robed in church, though they would usually sit with the congregation.
Two underdeacons or lay-assistants would be designated as "scribes", in order to record any words of prophecy and also write down the sermons and homilies as they were preached. After comparing their accounts, the copy would be sent to the Apostles so that they could understand the spiritual state of the congregations.
Prophecy and spiritual gifts
The congregations were expected to be at least as spiritually endowed as the clergy, and prophetic utterances were common from the laity. These would be gathered by the "scribes" and submitted to the Angel, who would in turn submit words that were found important to the Apostles. They would in turn use these words to direct their actions, and some would be circulated to the Angels to be read to their congregations. These last were referred to as "words of record".
Numerous examples of miracles as well as the spiritual gifts described in the Pauline Epistles were recorded.
Twelve Tribes
For ecclesiastical purposes the church universal was divided into twelve tribes; for Christendom is considered to be divided into twelve portions or tribes, each tribe being under the special charge of an apostle and his co-ministers. The apostles always held the supreme authority, though, as their number dwindled, their coadjutors inherited their responsibilities as long as they lived, and assisted the survivors in the functions of the apostolate. The last apostle, , died on February 3, 1901.
; that of the pastors was the teaching of truth and provision of spiritual counsel. This four-fold ministry of apostles, prophets, evangelists and pastors was the realisation of St. Paul's definition of the various levels of ministry in his Epistles. The central episcopacy of forty-eight was regarded as indicated by prophecy, being foreshown in the forty-eight boards of the Mosaic tabernacle. All of the functions, ordinances, and symbols were thus taken from the Bible and were said to be the fulfilment of how the Primitive Church was originally set up under the first Apostles. All members were expected to be spiritual, there was no limitation of spiritual manifestations to the clergy, and contacts on spiritual matters between the clergy and the laity were encouraged, though only ordained ministers were allowed to preach or take services.
Ministries
Each fully-endowed congregation was presided over by its angel or bishop; under him were twenty-four priests, divided variously into the four ministries of elders, prophets, evangelists, and pastors. Six of these priests were designated 'elders' and aided the bishop in the rule of the local church. With these were the deacons, seven of whom regulated the temporal affairs of the local church. Moreover there were also underdeacons, deaconesses, acolytes, singers, and doorkeepers, though none of these were ordained.
The understanding was that each elder, with his co-presbyters and deacons, should have charge of 500 adult communicants in his district; but this had been only partially carried into practice. This was the full constitution of each particular church or congregation as founded by the restored apostles, each local church thus reflecting in its government the government of the Catholic church by the angel or high priest Jesus Christ, and His twenty-four apostles.
Tithes
The priesthood was supported by tithes; it was deemed a duty on the part of all members of the church who received yearly incomes to offer a tithe of their income, in addition to the free-will offerings for the support of the place of worship and for the relief of distress. Each local church sent a tithe of its tithes to the Apostles, by which the ministers of the Universal Church were supported and its administrative expenses defrayed; by these offerings, too, the needs of poorer churches were supplied.
The Catholic Apostolic Church claimed to have had among its clergy many clerics of the Roman, Anglican and other churches, the orders of those ordained by Greek, Roman, Lutheran, Presbyterian and Anglican bishops being recognized by it with the simple confirmation of an apostolic act.
Liturgy
For the service of the church a comprehensive book of liturgies and offices was provided by the apostles. The first impression dates from 1842 and includes elements from the Anglican, Roman and Greek liturgies, as well as original work. Lights, incense, vestments, holy water, chrism, and other adjuncts of worship were in constant use. The complete ceremony could be seen in their Central Church (now leased to the Anglicans and known as Christ the King, Bloomsbury) and elsewhere. The daily worship consisted of matins with proposition (or exposition) of the sacrament at 6 AM, prayers at 9 AM and 3 PM, and vespers at 5 PM. On all Sundays and holy days there was a solemn celebration of the eucharist at the high altar; on Sundays this was at 10 AM. On other days low celebrations were held, in the side-chapels if the building had them, which with the chancel in all churches correctly built after apostolic directions are separated or marked off from the nave by open screens with gates. The community has always laid great stress on symbolism, and in the Eucharist, while rejecting both transubstantiation and consubstantiation, held strongly to a real (mystical) presence. It emphasized also the phenomena of Christian experience and deemed miracle and mystery to be of the essence of a spirit-filled church.
Number of congregations and members
The existence of apparently separate congregations is understood by the community not as in any sense being a schism or separation from the one Catholic Church, but a separation to a special work of restoration, blessing and intercession on behalf of it on the one hand, and the results of the rejection of the Testimony on the other. In the early days those who accepted the Apostles were told to remain in their congregations and explain their adherence to their ministers. As the nuclei of the first congregations sprang out of the rejection of certain ministers by the churches to which they belonged, so many churches were set up to take care of those who were similarly cast out. Such congregations were established as patterns of the restored worship.
Sectarianism is wholly rejected: the basic principle is that all who are baptized in the name of the Trinity are Christian and form part of one church. The name was taken directly from the Apostles' Creed as belonging to all Christians and not designating something new.
Estimated membership at the beginning of the 20th century was 200,000, in almost 1000 congregations worldwide, spread as follows: England: 315, Scotland 28, Ireland: 6, Germany: 348, Netherlands: 17, Austria/Hungary: 8, Switzerland: 41, Norway: 10, Sweden: 15, Denmark: 59, Russia, Finland, Poland and the Baltic States: 18, France: 7, Belgium: 3, Italy: 2, USA: 29, Canada: 13, Australia: 15, New Zealand: 5.
The New Apostolic schism
Scheme of several Apostolic Churches inside and outside the Netherlands from 1830 until 2005. Click on the image to enlarge.
After the death of three apostles in [1855 the apostolate declared that there was no reason to call new apostles. Two callings of substitutes (''"Jesus calleth thee Apostolic Messenger. He would use thee Coadjutor for him whom He hath gathered to Himself."'') were explained by the apostolate in 1860 as Coadjutors to the remaining apostles. After this event another apostle was called in Germany in 1862 by the prophet Heinrich Geyer. The Apostles did not agree with this calling, and therefore the larger part of the Hamburg congregation who followed their 'angel' F.W. Schwartz in this schism were excommunicated. Out of this sprang the ''Allgemeine Christliche Apostolische Mission'' (ACAM) in 1863 and the Dutch branch of the Restored Apostolic Mission Church (at first known as ''Apostolische Zending'', since 1893 officially registered as Hersteld Apostolische Zendingkerk (HAZK)). This later became the New Apostolic Church. The person called to be an apostle later recanted and was accepted back into his original rank.
Recent developments
Currently there are still around 50 existing congregations in Germany, Holland, Switzerland, Great Britain, Canada, and other countries.
Adventist theology
The Second Coming was the central aim of the congregations; the restoration of perfect institutions by the Apostles were deemed necessary to preparation of the whole church for this event. The doctrines of achievable personal holiness, universal salvation being attainable for all, the true unity of all baptized persons, living and dead, in the 'Body of Christ', the possibility of rapture without dying, and the necessity of the four-fold ministry directed by Apostles for perfecting the Church as a whole, formed the cornerstones of their theology.
John S. Davenport explained their theology by saying that the changes which attend the Coming of the Lord will not be such as will attract the attention or the gaze of men.
The pending judgments, such as are announced by the seven trumpets of the Apocalypse - the political, ecclesiastical, and social changes which they involve, will seem to come about as ordinary events in human history, produced by the changes that were working in society.
The rising up of the Antichrist and his full revelation will appear as the outcome of changes of opinion that have been going on for a long time, and will be upon men before they are aware of it.
It is only they who are looking for the Lord's appearing, who have received with faith and reverence the warnings of the great event, who will recognize its tokens and not be taken by surprise.
Inspired by outbreaks of agalliasis (manifestations of the Spirit), and miraculous healing, the numbers of those who accepted the Apostles throughout the world grew at an amazing rate. The majority, after the rejection of the Apostles by the other churches, were cared for in separated congregations with ordained ministries. However, when the last apostle died in 1901 without an appearance of the 'Light of the World', the Catholic Apostolic Church declined; since ordination was only possible with Apostolic consent, no further consecrations to the ministry could be made. External evangelism, common since the beginning in 1835, ceased at the same time, and all services were reduced to a shorter form, even in congregations where the full Ministry was operating.
Internal literature
For further details of doctrines, ritual, etc., see amongst others:
★ Robert Norton: ''Restoration of Apostles and Prophets'', (Bosworth) London.
★ John Bate Cardale ''Readings on the Liturgy'',''The Church and Tabernacle''
★ Francis Sitwell ''The Purpose of God in Creation and Redemption'' (6th ed., 1888)
★ L Albrecht ''The work of Apostles in the time of the end'' (2nd ed., 1955)
Online Resources
★ The Complete Text of William Kelly's critical analysis of the early years of the Catholic Apostolic Church - Mr Kelly criticises the lack of humility and erroneous conception of the humanity of Christ which he detects within the doctrine, while praising the religious foundations upon which it was built. Neither of these two objections stand up to close examination of the writings of the Apostles, however.
Other literature
★ G.C. Flegg: ''Gathered Under Apostles; A Study of the Catholic Apostolic Church''; Oxford, 1992. - ISBN 0-19-826335-X
★ Edward Miller: ''The History and Doctrines of Irvingism or of the so-called Catholic Apostolic Church in two vols. - Vol. I & II''; (C. Kegan Paul & Co.) London, 1878; reprinted by Elibron in 2004. - ISBN 1-4021-1652-7 (paperback - Vol. I) or ISBN 1-4021-1651-9 (hardcover - Vol. I) & ISBN 1-4021-1654-3 (paperback Vol. II) or ISBN 1-4021-1653-5 (hardcover Vol. II).
★ A.L. Drummond: ''Edward Irving and his Circle''; London, 1934.
★ P.E. Shaw: ''The Catholic Apostolic Church, sometimes called Irvingite (A Historical Study)''; New York, 1946.
★ Rowland A. Davenport: ''Albury Apostles''; London, 1973; translated as ''Albury Apostel''; (Oculi Verlag) Hannover, 2004. – .
★ J.A. Schröter: ''Die katholisch-apostolischen Gemeinden in Deutschland und der Fall Geyer / The Catholic-Apostolic Church in Germany and the "Geyer" case''; 2. edition, Marburg, 1998 - ISBN 3-8288-9014-8
★ Johannes Albrecht Schröter: ''Bilder zur Geschichte der Katholisch-apostolischen Gemeinden / Images Of The History Of The Catholic Apostolic Church''; (Glaux Verlag Christine Jäger KG) Jena, 2001. - ISBN 3-931743-42-X
Grayson Carter, ''Anglican Evangelicals. Protestant Secessions From the via media, c.1800-1850.'' Oxford, OUP, 2001. ISPN: 0-19-827008-9
External links
★ More than 2000 historical CA-documents from a NewCA source
★ Restoration of the building and wallpaintings in the CAC in Edinburgh
★ The former Central Church of the CAC
★ All about Albury (Surrey)
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