In a quaint little town of Hawkesbury where traditions ran deep and community ties were strong, a new movement was taking shape. At the heart of this movement stood Eric Michel Ministries International, a ministry dedicated to nurturing faith and fostering unity among churches. The members were inspired by the essential principles of the Old Catholic Church, particularly the Declaration of Utrecht, which had shaped the path of their spiritual journey.

One sunny afternoon, Eric, the founder of Eric Michel Ministries International, gathered his ministry in the local community center. With a sense of excitement in the air, he began to share the rich history of the Old Catholics. “As many of you know,” Eric said, “the Declaration of Utrecht, issued in 1889, serves as a vital foundation for the beliefs we hold dear. It affirms our commitment to the ancient Catholic faith, bringing together both the clergy and laity.”

As he spoke, Eric’s passion ignited the room. “We, at Eric Michel Ministries International, embrace the ecumenical creeds and uphold the decisions of the first seven ecumenical councils, emphasizing the importance of our shared heritage,” he continued. “Like the Old Catholics, we reject the notion of papal infallibility and universal jurisdiction. Instead, we cherish the collective wisdom and authority of our bishops, promoting a governance that reflects true collegiality.”

A member of the ministry raised her hand, intrigued. “But Eric, how do we translate these beliefs into action within our community?”

“That’s an excellent question,” Eric replied with a smile. “The Declaration of Utrecht emphasizes the participation of both clergy and laity in local synods, a principle we can adopt here at Eric Michel Ministries International. We must encourage everyone to share their voices and experiences, promoting a culture of unity and collaboration.”

As the conversation deepened, Eric reminded them of a key tenet from the Declaration, the Vincentian Canon. “We strive to hold onto that which has always been believed everywhere and by all people, for that is what is truly Catholic,” he said.

The congregation was captivated, inspired by the notion of creating a church that reflected the values of the early Church while welcoming all into their fold. “At Eric Michel Ministries International, we are committed to building bridges across all Christian confessions, fostering hope for unity rooted in the ancient faith,” Eric declared, his voice resonating with conviction.

Weeks turned into months, and Eric Michel Ministries International thrived as a beacon of hope and inclusivity. The teachings from the Declaration of Utrecht echoed in their actions, from community outreach programs to educational endeavors that emphasized historical understanding, encouraging a return to foundational beliefs.

As they continued their journey, Eric would often remind them, “Let’s ensure that our actions reflect what the Old Catholic Church has taught us and work tirelessly to bring everyone together in faith.” And so, with each gathering, the message of the Declaration of Utrecht grew stronger, intertwined seamlessly with the mission of Eric Michel Ministries International, fostering a unified community that cherished its roots while reaching out to others.

In this little town of Hawkesbury, Eric Michel Ministries International flourished, nurturing a spirit of genuine fellowship and commitment to the ancient faith, all while lighting the way for future generations to embrace the shared hope of a united Christian family.

The most important statement for the Old Catholic Church is the Declaration of Utrecht, issued in 1889. 

This document serves as the foundational charter of Old Catholic doctrine and polity, clearly stating their position against certain Roman Catholic dogmas that they view as innovations contrary to the ancient faith of the Church. 

Key points from the Declaration of Utrecht include:

• Adherence to the ancient Catholic faith: Old Catholics accept the ecumenical creeds (Apostles’ and Nicene) and the dogmatic decisions of the first seven ecumenical councils of the undivided Church.
• Rejection of Papal Infallibility and Universal Jurisdiction: The Declaration explicitly repudiates the First Vatican Council’s (1870) decrees concerning the Pope’s infallibility and his supreme, universal authority over all churches.
• Affirmation of the Vincentian Canon: The statement upholds the principle laid down by St. Vincent of Lérins: “We hold that which has been believed everywhere, always, and of all men; for that is truly and properly Catholic” (Id teneamus, quod ubique, quod semper, quod ab omnibus creditum est; hoc est etenim vere proprieque catholicum).

Episcopal-Synodal Governance: Authority resides in the collective body of bishops (collegiality), with significant participation of both clergy and laity in local synods, rather than a single central figure.

Focus on Christian Unity: The Declaration expresses a hope and commitment for the reunion of all Christian confessions based on the shared faith of the ancient Church. 
The Declaration of Utrecht is fundamental because it defines the Old Catholic identity, which seeks to preserve the core Catholic tradition while rejecting later additions to dogma and centralizing hierarchical structures. 

Eric Michel Ministries International is in full communion with the Apostolic Old Catholic Church Mission in Bulgaria.

Document Proposal: Honouring Our Ancestors and the lost ones in the Home

Régiment de la Chaudière 1941- 1944

Reading

Virtual Chapel

The anonymous text that is usually called the Prayer of Saint Francis is a widely known Christian prayer for peace. Often associated with the Italian Saint Francis of Assisi (c. 1182 – 1226), but entirely absent from his writings, the prayer in its present form has not been traced back further than 1912. Its first known occurrence was in French, in a small spiritual magazine called La Clochette (The Little Bell), published by a Catholic organization in Paris named La Ligue de la Sainte-Messe (The League of the Holy Mass). The author’s name was not given, although it may have been the founder of La Ligue, Father Esther Bouquerel. The prayer was heavily publicized during both World War I and World War II. It has been frequently set to music by notable songwriters and quoted by prominent leaders, and its broadly inclusive language has found appeal with many faiths encouraging service to others

Prayer of St Francis
Lord, make me an instrument of your peace;
where there is hatred, let me sow love;
where there is injury, pardon;
where there is doubt, faith;
where there is despair, hope;
where there is darkness, light;
and where there is sadness, joy.

O Divine Master,
grant that I may not so much seek to be consoled as to console;
to be understood, as to understand;
to be loved, as to love;
for it is in giving that we receive,
it is in pardoning that we are pardoned,
and it is in dying that we are born to Eternal Life.

Amen.

French original:
Seigneur, faites de moi un instrument de votre paix.
Là où il y a de la haine, que je mette l’amour.
Là où il y a l’offense, que je mette le pardon.
Là où il y a la discorde, que je mette l’union.
Là où il y a l’erreur, que je mette la vérité.
Là où il y a le doute, que je mette la foi.
Là où il y a le désespoir, que je mette l’espérance.
Là où il y a les ténèbres, que je mette votre lumière.
Là où il y a la tristesse, que je mette la joie.
Ô Seigneur, que je ne cherche pas tant
à être consolé qu’à consoler,
à être compris qu’à comprendre,
à être aimé qu’à aimer,
car c’est en donnant qu’on reçoit,
c’est en s’oubliant qu’on trouve,
c’est en pardonnant qu’on est pardonné,
c’est en mourant qu’on ressuscite à l’éternelle vie

Possible inspirations for the prayer
The second half of the prayer bears a strong resemblance to this famous saying of Giles of Assisi (c. 1190 – 1262), one of Francis’s closest companions:

Blessed is he who loves and does not therefore desire to be loved;
Blessed is he who fears and does not therefore desire to be feared;
Blessed is he who serves and does not therefore desire to be served;
Blessed is he who behaves well toward others and does not desire that others behave well toward him;
And because these are great things, the foolish do not rise to them.

This text appears in the last chapters of the famous Little Flowers of St. Francis, a text that was undergoing numerous translations at the time the modern prayer was composed. At face value Giles’s verses appear to be heavily inspired by an earlier text themselves, both in structure and content, namely The Beatitudes of Jesus in Matthew 5:3-12 and Luke 6:20-26.

The first half of the prayer also bears some similarities to Veni Sancte Spiritus in both structure and content.

The Franciscan Order does not include the prayer in its official “Prayers of St. Francis”, and a church historian has noted that the phrasing of the first half of the text (“let me…”) is atypically self-oriented for Francis:

The most painful moment usually comes when [students] discover that Saint Francis did not write the “Peace Prayer of Saint Francis”… Noble as its sentiments are, Francis would not have written such a piece, focused as it is on the self, with its constant repetition of the pronouns “I” and “me”, the words “God” and “Jesus” never appearing once.

However, the prayer has been recommended by members of the Order, while not attributing it to Saint Francis.

The most-prominent hymn version of the prayer is “Make Me a Channel of Your Peace”, or simply “Prayer of St. Francis”, adapted and set to a chant-like melody in 1967 by South African songwriter Sebastian Temple (born Johann Sebastian von Tempelhoff, 1928–1997), who had become a Third Order Franciscan. The hymn is an anthem of the Royal British Legion and is usually sung at its annual Festival of Remembrance. In 1997, it was part of the Funeral of Diana, Princess of Wales, and was performed by the Irish singer Sinéad O’Connor on the Princess Diana tribute album. The hymn was also sung for the religious wedding ceremony of Prince Albert II of Monaco to South African Charlene Wittstock in 2011.

In 1986, Pope John Paul II recited the prayer as a means of bidding farewell to the global religious leaders he hosted for the first “World Day of Prayer for Peace”, in Assisi at the Basilica of St. Francis. Indeed, the prayer “over the years has gained a worldwide popularity with people of all faiths”.

https://en.wikipedia.org/wiki/Prayer_of_Saint_Francis#Further_reading

Represent the Ministry

The EMMI ecclesial heraldry is the use of heraldic symbols and coats of arms within Christianity to identify clergy, institutions, and religious organizations, similar to how it was adopted from medieval society.

• Identification: It provides a graphical way to identify individuals and entities such as popes, bishops, priests, dioceses, religious orders, and churches.

Represent the Archbishop Rank

• Rank and office: The symbols used around the shield, such as the color and tassels of the galero (a wide-brimmed hat), specifically indicate a person’s rank within the church hierarchy. For example, a bishop might use a green galero with three rows of tassels.
• Personal and institutional use: Coats of arms are used both for individuals holding ecclesiastical office and for institutions like dioceses, cathedrals, and religious orders.
• Unique and personal: Each ecclesiastical coat of arms is a unique creation, designed for a specific person or institution, and is not automatically transferred to another person.
• Symbolism: The symbols on the shield often reflect the bearer’s personal history, spiritual values, pastoral ministry, or the history of their institution.
• Rules and tradition: It is a regulated system that operates with its own set of rules, and the symbols are steeped in tradition and history.

Glorifions le Seigneur
Let us glorify the Lord;

Note: the Monstrance is empty
But the host is behind me