CATHOLIC – BUT NOT ROMAN

ORTHODOX - BUT NOT EASTERN

HOLY TRINITY CELTIC ORTHODOX CHURCH

A beacon of light shining amid the darkness of error 

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 THE CELTIC ORTHODOX CHURCH IS UNIQUE – BY THE GRACE OF GOD

 

WE ARE THE ANCIENT CHURCH STILL LIVING

THE FAITH AS ONCE DELIVERED TO THE SAINTS

 

The Celtic Orthodox Church is a Western Rite expression of the Faith from the Johannine Branch of Christianity of those churches founded by the twelve apostles, (Gallican, Celtic, Mozabarec, Coptic, Byzantine.)  The Roman Catholic Church is from the Pauline branch of the Church.    

 

CELTIC ORTHODOXY ESTABLISHED IN 37 AD IS THE

OLDEST WESTERN RITE ORTHODOX CHURCH

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THE ORIGIN OF NEO ORTHODOXY TERMED “CANONICAL”

THE ORIGIN OF THE RUSSIAN ORTHODOX PATRIARCHATE

http://www.celticorthodoxchurch.com/faq.html

 

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WE ARE PART OF BIBLICAL ORTHODOXY

The Celtic Orthodox Church is so

Ancient it demands respect, so

Traditional it is refreshing and so

Conservative it is reassuring  

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HOLY TRINITY CELTIC ORTHODOX CHURCH

THE MONASTIC CHAPEL FOR THE

CELTIC ORTHODOX BENEDICTINE FATHERS

1703 Macomber St., Toledo, Ohio 43606

Phone 419.206.2190

amdg@bex.net

 

MASS SCHEDULE

SUNDAY MASS 9:00 A.M. 

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WESTERN RITE ORTHODOX SUNDAY MASS READINGS

ACCORDING TO THE REVISED JULIAN CALENDAR

http://www.celticorthodoxchurch.com/calendar.html

 

Photos of the Monastery

http://www.celticorthodoxchurch.com/photos.html

 

THE VATICAN LIBRARY RECORDS THE

HISTORY OF THE CELTIC ORTHODOX CHURCH

http://www.celticorthodoxchurch.com/history.html 

 

CAN WE CONTACT THE DEAD AT WILL? 

http://www.celticorthodoxchurch.com/prayto.html

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 CONSIDER BECOMING AN OBLATE BENEDICTINE

http://www.celticorthodoxchurch.com/oblate.html

 

BRENDAN THE NAVIGATOR AND OTHER CELTIC ORTHODOX

MONKS WERE IN AMERICA BEFORE CHRISTOPHER COLUMBUS

http://www.celticorthodoxchurch.com/inamerica.html

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PEOPLE WHO COME TO THE CELTIC ORTHODOX CHURCH

ARE NOT LOOKING FOR A CHURCH THAT IS EASY TO LIVE BY;

THEY ARE LOOKING FOR A CHURCH THAT IS EASY TO DIE BY.

OUR LITURGY

http://www.celticorthodoxchurch.com/liturgy.html

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 THE DIVINE SACRIFICE OF THE MASS IS THE SIGN OF GOD’S COVENANT IN CHRIST

 

A covenant is an agreement between two people and involves

promises on the part of each to the other. The concept of a covenant

between God and His people is one of the central themes of the Bible. In

the Biblical sense, a covenant implies much more than a contract or a

simple agreement between two parties.

 

The Old Testament contains many examples of covenants between people who

are related to each other as equals. For example, David and Jonathan entered

into a covenant because of their love for each other -- this agreement

bound each of them to certain responsibilities (1 Sam. 18:3)

 

The remarkable thing is that God is holy, omniscient, and omnipotent;

but He consents to enter into covenant with man, who is feeble, sinful,

and flawed. Jesus humbled Himself to become man so we could share in His divinity.

 

To understand the New Covenant in Christ we must understand the history

of Gods relationship with man.  The understanding of the progression of history

is necessary to understand how the Divine Sacrifice of the Mass is the final and only

Sacrifice acceptable to God, an oblation of ourselves and a continuation of the

Sacrifice on the Cross, offered once. 

 

GOD’S COVENANT WITH NOAH

 

Centuries before the time of Abraham, God made a covenant with Noah

assuring Noah that He would never again destroy the world by flood (Gen. 9)

 

Noah lived at a time when the whole earth was filled with violence and

corruption -- yet Noah did not allow the evil standdards of his day to

rob him of fellowship with God. He stood out as the only one who "walked

with God" (Gen. 6:9) as was also true of his great-grandfather Enoch (Gen. 5:22)

"Noah was a just man, perfect in his generations" (Gen. 6:9). This means he was

perfect in love for god and his fellowman. The Lord singled out Noah from

among all his contemporaries and chose him as the man to accomplish a great work.

 

When God saw the wickedness that prevailed in the world (Gen. 6:5)

He told Noah of His intention to destroy the ancient world by a universal flood.

God instructed Noah to build an ark (a large barge) in which he and his

family would survive the universal deluge. Noah believed God and

"according to all that God commanded him, so he did" (Gen. 6:22)

 

Noah is listed among the heroes of faith. "By faith Noah, being divinely

warned of things not yet seen, moved with godly fear, prepared an ark

for the saving of his household, by which he condemned the world and

became heir of the righteousness which is according to faith" (Heb. 11:7)

 

With steadfast confidence in God, Noah started building the ark. During

this time, Noah continued to preach God's judgment and mercy, warning

the ungodly of their approaching doom. Peter reminds us of how God "did

not spare the ancient world, but saved Noah, one of eight people, a

preacher of righteousness, bringing in the flood on the world of the

ungodly" (2 Pet. 2:5)

 

Noah preached for 120 years, apparently without any converts. That is experienced

by many Priests today who find the world is not listening and is closed to the message

of Christ and His Church.

 

People continued in their evil ways and ignored his pleadings and

warnings until the flood overtook them. When the ark was ready, Noah

entered in with all kinds of animals "and the Lord shut him in" (Gen.

7:16) cut off completely from the rest of mankind.

 

Noah was grateful to the Lord who had delivered him from the flood.

After the flood, he built an altar to God (Gen. 8:20) and made a sacrifice, which

was accepted graciously, for in it "the Lord smelled a soothing aroma".

 

The Lord promised Noah and his descendants that He would never destroy

the world again with a universal flood (Gen. 9:15). The Lord made an everlasting

covenant with Noah and his descendants, establishing the rainbow as the sign

of His promise (Gen. 9:1-17).

 

Another part of the covenant involved the sanctity of human life, i.e.,

that "whoever sheds man's blood, by man his blood shall be shed; for in

the image of God He made man" (Gen. 9:6).

 

Every time we see a rainbow today we are reminded of that agreement -- this

covenant has not been done away with. As long as God still sends rainbows after a storm,

capital punishment will still be a part of God's law for the human race.

 

GOD’S COVENANT WITH ABRAHAM

 

In making a covenant with Abraham, God promised to bless his

descendants and make them His own special people -- in return, Abraham

was to remain faithful to God and to serve as a channel through which

God's blessings could flow to the rest of the world (Gen. 12:1-3).

 

Abraham's story begins with his passage with the rest of his family from

Ur of the Chaldeans in ancient southern Babylonia (Gen. 11:31)

He and his family moved north along the trade routes of the ancient world and

settled in the prosperous trade center of Haran, several hundred miles to the northwest.

 

While living in Haran, at the age of 75, Abraham received a call from

God to go to a strange, unknown land that God would show him. The Lord

promised Abraham that He would make him and his descendants a great

nation (Gen. 12:1-3). The promise must have seemed unbelievable to Abraham

because his wife Sarah was childless (Gen. 11:30-31). Abraham obeyed God with

no hint of doubt or disbelief.

 

Abraham took his wife and his nephew, Lot, and went toward the land that

God would show him. Abraham moved south along the trade routes from

Haran, through Shechem and Bethel, to the land of Canaan. Canaan was a

populated area at the time, inhabited by the war-like Canaanites; so,

Abraham's belief that God would ultimately give this land to him and his

descendants was an act of faith.

 

The circumstances seemed quite difficult, but Abraham's faith in God's

promises allowed him to trust in the Lord. In Genesis 15, the Lord

reaffirmed His promise to Abraham. The relationship between God and

Abraham should be understood as a covenant relationship -- the most

common form of arrangement between individuals in the ancient world. In

this case, Abraham agreed to go to the land that God would show him (an

act of faith on his part), and God agreed to make Abraham a great nation

(Gen. 12:1-3).

 

Abraham's response is the model of believing faith: "And he believed in

the Lord, and He accounted it to him for righteousness" (Gen. 15:6)

The rest of Genesis 15 consists of a ceremony between Abraham and God that

was commonly used in the ancient world to formalize a covenant (Gen. 15:7-21)

God repeated this covenant to Abraham' son, Isaac (Gen. 17:19)

Stephen summarized the story in the book of Acts 7:1-8)

 

THE MOSAIC COVENANT

 

The Israelites moved to Egypt during the time of Joseph. A new Pharaoh

came upon the scene and turned the Israelites into common slaves. The people cried

out to the God of their forefathers. "So God heard their groaning, and God

remembered His covenant with Abraham, with Isaac, and with Jacob" (Exo. 2:24).

After a series of ten plagues upon the land of Egypt, God brought the Israelites out "of

Egypt with great power and with a mighty hand" (Exo. 32:11)

 

This covenant between God and the people of Israel was temporary -- God promised

a day when He would make a new covenant, not only with Israel but also with all

mankind.

GOD’S COVENANT WITH DAVID

 

Another covenant was between God and King David, in which David and his

descendants were established as the royal heirs to the throne of the

nation of Israel (2 Sam. 7:12-13).

 

This covenant agreement reached its fulfillment when Jesus, a descendant

of the line of David, was born in Bethlehem. The gospel of Matthew

starts off by showing Christ was "the Son of David" (Matt. 1:1)

and thus He had the right to rule over God's people. Peter preached that Jesus Christ

was the fulfillment of God's promise to David (Acts 2:29-36)

 

THE COVENANT OF CHRIST

 

The New Testament makes a clear distinction between the covenants of the

Mosaic Law and the covenant of Promise. The apostle Paul spoke of these

"two covenants," one originating "from Mount Sinai," the other from "the

Jerusalem above" (Gal. 4:24-26). Paul also argued that the covenant established

at Mount Sinai was a "ministry of death" and "condemnation" (2 Cor. 3:7)

 

The death of Christ ushered in the new covenant under which we are justified

by God's grace and mercy -- it is now possible to have the true REMISSION of sins.

Jesus Himself is the Mediator of this better covenant between God and

man (Heb. 9:15). Jesus' sacrificial death served as the oath, or pledge,

which God made to us to seal this new covenant.

 

The "new covenant" is the new agreement God has made with mankind, based

on the death and resurrection of Jesus Christ. This new covenant is continued today

in the Divine Sacrifice of the Mass.

 

When Jesus ate the meal at the Last Supper with His disciples, (The Seder Meal

of the first born) He spoke of the cup and said, "This is My blood of the new covenant,

which is shed for you and for many for the remission of sins" (Matt. 26:28) 

This REMISSION of sins goes beyond mere forgiveness but wipes out the sin

as if it never happened. 

 

When Paul recited the account he had received concerning the Last

Supper, he quoted these words of Jesus about the cup as "the new

covenant in My blood" (1 Cor. 11:25)

 

The Epistle to the Hebrews gives the new covenant more attention than

any other book in the New Testament. It quotes the entire passage from

Jeremiah 31:31-34) (Heb. 8:8-12). Jesus is referred to by the writer of Hebrews

as "the Mediator of the new covenant" (Heb. 9:15. The new covenant, a

"better covenant ... established on better promises" (Heb. 8:6)

rests directly on the sacrificial work of Christ and continues in the Divine

Sacrifice of the Mass.

 

The new covenant accomplished what the old could not, i.e., the total removal

or remission of sin and cleansing of the conscience (Heb. 10:2)

The work of Jesus Christ on the cross thus makes the old covenant "obsolete" (Heb. 8:13

and fulfills the promise of the prophet Jeremiah.

 

CONCLUSION

 

Unlike the Mosaic covenant, the new covenant of Jesus Christ is intended

for all mankind -- regardless of race. In the Great Commission Jesus

sent His apostles into the entire world so they could tell the story of

the cross (Luke 24:46-47).  In the Mass, as in no other way, we integrate into

the life, death, resurrection and ascension of Jesus Christ. 

 

THE COVENANT ESTABLISHED BY GOD

IN CHRIST LIVES ON IN THE EUCHARIST

 

 JESUS SAID “I AM WITH YOU ALL DAYS EVEN

TO THE CONSUMMATION OF THE WORLD”

   JESUS IS PHYSICALLY ALIVE IN THE EUCHARIST

http://www.celticorthodoxchurch.com/eucharist.html

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TO DAILY PRAY THE PSALMS AND SCRIPTURE

 

THE DAILY MASS AND THE DAILY PRAYING

OF THE MONASTIC DIURNAL ARE TOGETHER

THE HEART OF THE RULE OF SAINT BENEDICT

 

 Celtic Orthodox Benedictine are prayer warriors who daily pray the Benedictine Monastic Diurnal.  This helps them sanctify their day and draw closer to God in Christ. All seven of the hours in the Diurnal take about an hour a day.  Christ asked the Apostles, “WILL YOU NOT WATCH ONE HOUR WITH ME” The Celtic Orthodox Benedictine respond “YES LORD, SPEAK YOUR SERVANT LISTENS”. 

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The traditional prayer book of the Benedictine monks in Western Orthodoxy, the Monastic Diurnal, was first set forth in all of its essential features about the year 535 A.D., in the Holy Rule of St. Benedict who is called the father of Western monasticism. It was the first complete and enduring order of daily praise and prayer in European Christendom.

 

Its recitation was called by St. Benedict the “Opus Dei”, which is Latin for “work of God”.

 

HISTORY

 

The Monastic Diurnal (Monastic day time prayers) owes its remote origin

to the inspiration of the Old Covenant. God commanded the Aaronic priests

(c.1280 BC) to offer a morning and evening sacrifice (Ex. 29:38-29). During the

Babylonian Exile (587-521 BC), when the Temple did not exist, the synagogue

services of Torah readings and psalms and hymns developed as a

substitute for the bloody sacrifices of the Temple, a sacrifice of

praise. The inspiration to do this may have been fulfillment of David's

words, "Seven times a day I praise you" (Ps. 119:164), as well as, "the

just man mediates on the law day and night" (Ps. 1:2).

 

After the people returned to Judea, the Temple was re-built. The

prayer services developed in Babylon for the local assemblies,

(synagogues) of the people, were brought into Temple use. We

know that in addition to Morning and Evening Prayer to accompany the

sacrifices, there was prayer at the Third, Sixth and Ninth Hours of the

day. The Acts of the Apostles notes that Christians continued to pray at

these hours (Third: Acts 2:15; Sixth: Acts 10:9; 10: 3, 13). And,

although the Apostles no longer shared in the Temple sacrifices—they had

its fulfillment in the "breaking of the bread" (the Eucharist)—they

continued to frequent the Temple at the customary hours of prayer (Acts

3:1).

 

Monastic and eremitical (hermit) practice as it developed in the early

Church recognized in the Psalms the perfect form of prayer and did not

try to improve upon it. Among the earliest Psalter cycles of which we have a

record is the division given by St. Benedict in his Rule (Ch. 8-19)

with canonical hours of Lauds (Morning Prayer) offered at sunrise, Prime (1st

hour of the day), Terce (3rd hour, or Mid-morning), Sext (6th hour or

Midday), None (9th hour or Mid-Afternoon), Vespers (Evening Prayer)

offered at sunset, and Compline (Night Prayer) before going to bed.

 

THE BENEDICTINE MONASTIC DIURNAL

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THE TERM DIVINE OFFICE MEANS DIVINE DUTY

AND REFERS TO THE OBLIGATION OF ALL

CELTIC ORTHODOX CLERGY TO DAILY PRAY

THE BENEDICTINE MONASTIC DIURNAL.

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TO PRAY AS DID THE EARLY CHURCH

 

THE BENEDICTINE MONASTIC DIURNAL

IS A GIFT FROM THE ANCIENTS TO US TODAY

AND OUR LEGACY TO A GENERATION NOT YET BORN

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Christ continues to bring the love of the Father to His people and reveal His own love for us from the Tabernacle on the Altar. Christ continues to be our Savior, our Redeemer, our life, our sweetness and our hope. From the Tabernacle on the Altar Christ ALONE remains the gate of Heaven, the SOLE arbiter and dispenser of all God’s Graces and gifts; The Mediator of all graces. We are healed by the Sacred Wounds of Christ, we are redeemed by His Precious Blood and we are made clean by His spoken word.  It is impossible to be sealed in the Blood of the Lamb without also experiencing the power of the Mass, as the Eucharist is what seals us in the Blood of the Lamb. The Benedictine Monastic Diurnal is an extension of the Mass and is oriented toward the Mass.

 

St. Benedict (A.D. 480-543) writes of the

canonical hours in the Rule he wrote

 

    As the Prophet saith: "Seven times a day I have given praise to

    Thee," this sacred sevenfold number will be fulfilled by us in this

    wise if we perform the duties of our service at the time of Lauds,

    Prime, Terce, Sext, None, Vespers, and Compline; because it was of

    these day hours that he hath said: Seven times a day I have given

    praise to Thee.  At these times, therefore, let us offer

praise to our Creator "for the judgments of His justice;"

namely, at Lauds, Prime, Terce, Sext, None, Vespers, and Compline.

 

THE CANONICAL HOURS

 

Certain prayers are so important that they represent the official public

Prayer of the Church.  Chief among these is the Holy Sacrifice of the

Mass, which unites us spiritually and physically to God.  In second

place of importance are the seven Canonical Hours of the Benedictine

Monastic Diurnal (Divine Office) which hours sanctify the different parts

of the day and keep us ever in the sight of God.  The Hours of the Office

may vary in length and solemnity, but together they form a unified approach

to our daily communication with God, reflecting the themes of the current liturgical

season and daily feast days.  Like stars surrounding the infinite

brightness of the sun, which is the Mass, the Hours of the Benedictine Monastic

Diurnal merge with the Mass to form a single prayer, the public worship of God in the

name of the Church, elevating our souls and inspiring our thoughts,

words and deeds.  When we pray the Benedictine Monastic Diurnal we are praying

with St. Benedict and with the early church Fathers in the same words they used.

The Canonical Hours of the Benedictine Monastic Diurnal are as follows:

 

LAUDS

Lauds is a jubilant hour, fresh as the morning dew, perhaps the most beautiful of all the hours. Its symbolism deserves attention. It is night; nature and men are asleep. In the Far East the grey of dawn appears; then the ruddy hue of morning, the harbinger of a new day, spreads across the horizon, and the world of nature begins to stir. But all this natural beauty is only a symbol and reminder of a most wonderful event in the story of salvation. It was at this beautiful hour that our Savior burst the bonds of death. Resurrection—that is the background theme of Lauds. And the two pictures together, dawn and resurrection, remind us of a third arising from slumber, the spiritual awakening of the human soul. There is, then, a threefold resurrection: nature awakens, the Savior rises from the dead, the human soul celebrates its spiritual resurrection. Such is the background to our prayer of Lauds. It is an explicit song of praise; praise is the hour's central theme. If we can get a feeling for these three pictures intermingling in our Lauds prayer, if we can enter into the spirit of this threefold resurrection, if we can enlist the forces of nature to pray and praise and exult along with us while reciting this hour reasonably early in the morning, perhaps even in the open air, then we are certain to be struck by the full impact of its meaning. Lauds is, actually, one of the most striking examples of what a proper observance of the characteristic thought of an hour and the background theme from the story of salvation can do for personal devotion. The psalms at Lauds are all specially chosen hymns of praise.  The climax of Lauds is the Gospel song, the “Benedictus”. It is a hymn in praise of man's redemption, a greeting to the dawning day of salvation which is destined to be one more step toward its completion. Every day is a new coming of the Redeemer, and the Church greets her Savior as the "Day-Spring from on high".

PRIME

Prime is the Church's second Morning Prayer, quite different in tone from Lauds. Lauds is the ideal morning prayer, a "resurrection song" of all creation and of the Church. Prime is the morning prayer of a sinful human, a subjective prayer. The basic theme of Prime is dedication of and preparation for the day's labors and conflicts. This theme runs through the whole hour.

TERCE 

9 o'clock. The Church wants us to pause briefly during our day's activity and raise our hearts to God; that is the purpose underlying the little hours. They are a chance to catch our breath, an oasis in our desert wanderings. It is important that we do not pray them all at once, but whenever possible we should pray them at the corresponding hour of the day as a renewed consecration of the day's work. The little hours are short, because the day is for work.

The story of salvation has a role to play in Terce: it was the third hour (9:00) when the Holy Ghost came down upon the young Christian community on Pentecost Sunday.  Quite appropriately, the Church recalls this mystery in the hour of Terce: Terce is thus the "first Confirmation", a strengthening for the conflicts of the day. The hour's theme is invocation of the Holy Ghost. The hymns proper to the little hours are a further development of the theme proper to each, and to the corresponding time of day.

SEXT

12:00 noon. Theme of the hour: The day's conflict is at its climax, the heat of passion is at its strongest, the powers of hell have greater influence over man, our lower nature seems to have gained mastery. Theme from the story of salvation: the Savior is hanging on the Cross (12:00 to 3:00); hell is bringing all its forces to bear against him. This scene from Good Friday is the background for Sext; foreground is the battle against sin in us and in the Church. "Lead us not into temptation" is the message of this hour.

NONE

3:00 to 6:00. This day of salvation is slowly beginning its decline. Our thoughts are taken up with the end of life. Looking to my future I ask: will I persevere? Perseverance is the hour's theme. There is no theme from the story of salvation. At the most there is eschatological shading—the last things.

VESPERS

Vespers, or Evensong, is the Church's evening prayer. It is very similar to Lauds, both in construction and in basic theme. The Church looks back on the day of salvation just passed with all its redeeming graces—and is fervently grateful. Vespers is a thanksgiving prayer. Thanksgiving is the principal theme: the “Magnificat” is the climax, the great thanksgiving song of the Church. The canonical-hour theme is this: thanks be to God for the day just passed, both in the soul and in the Church, thanks for all his saving graces.

There is also a theme from the story of salvation to be found in Vespers—the Last Supper. At the very same time that Vespers is prayed, Christ was seated with his apostles in the upper room. This gives Vespers a special connection with the holy Eucharist, and as a matter of fact, a great number of the Vesper psalms are Eucharistic songs or at least can easily be referred to the Eucharist.

COMPLINE

Compline is the Church's second evening prayer, and as opposed to Vespers, it is a subjective and individual prayer for the sinful soul who wants to make her peace with God. The hour is a masterpiece of construction, the work of St. Benedict; we might call it the ideal night prayer.

Particularly beautiful is the symbolism of Compline. Light and sun are favorite Scriptural and liturgical symbols of God, Christ, the divine life. Christ is the divine Sun, the Christian is a child of the Sun. These thoughts are to be found frequently in the hours. But also the opposite of light, night and darkness, is a frequent liturgical symbol for the sinister power of the devil; night is the cloak for the prince of this world. The child of God, being a creature of light, is afraid of the night. Like a tiny chick he huddles beneath his mother's wings; there he is safe from the attacks of the hawk, Satan.

It is important to notice that our liturgical prayer thinks not only of ourselves, but of all our fellow men: for them too it is evening now, an evening of temptation, sin, and death. It is a matter of experience for all of us that the devil particularly likes to use the hours of night for setting the snares of his temptations. It is almost as if hell were depopulated every evening and hosts of evil spirits came as agents of sin to plague the earth. How many sins does the night cover with her thick black veil! The religious soul prays this night prayer for his own protection from the powers of darkness and for all souls, everywhere.

        

OUR APOSTOLIC LINE OF SUCCESSION IS ACCEPTED BY WORLD ORTHODOXY. 

REMEMBER AS YOU READ THESE LETTERS OF AFFIRMATION THE BISHOPS BEING ACCLAIMED AS PART OF WORLD ORTHODOXY WITH GRACE FILLED AND SPIRIT FILLED ORDERS ARE NOT SUBJECT TO ANY OLD WORLD PATRIARCH, YET THE PATRIARCHS ACCEPT THEM AS EQUAL BISHOPS IN THE LARGER CHURCH WITH THE SAME APOSTOLIC MISSION. 

 

LETTER OF RECOGNITION FROM THE O.C.A.

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LETTER OF RECOGNITION FROM ALEXANDRIA

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LETTER OF RECOGNITION FROM THE GREEK ORTHODOX CHURCH

http://www.celticorthodoxchurch.com/greek_orthodox_affirmation.jpg

 

WE ARE SUCCESSORS TO THE APOSTLES, IN UNION WITH THE ORIGINAL 12 AND ALL THOSE WHO CAME AFTER THEM AND WITH ALL THOSE WHO WILL COME AFTER US. 

APOSTOLIC SUCCESSION 

APOSTOLIC SUCCESSION OF BISHOP BRIAN KENNEDY, O.S.B.

http://www.celticorthodoxchurch.com/succ.html

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HOLY TRINITY CELTIC ORTHODOX CHURCH

 CELTIC ORTHODOX BENEDICTINE FATHERS

IS A NOT FOR PROFIT CHURCH CORPORATION

UNDER SECTION 501 ( c ) 3 OF THE INTERNAL REVENUE SERVICE .