The history text, 'A History of the So-Called Jansenist Church of Holland' by the Rev. J.M. Neale, was first published by Oxford in 1858. The volume available today is a reprint by the Apocryphile Press, who are reprinting many out-of-print texts in history and church topics that would otherwise be unavailable, and perhaps forgotten.

For purposes of Old Catholic history, this text is important because it traces some of the development of the Old Catholic tradition prior to Vatican I, after which the nature and character of Old Catholicism changed and broadened from its early roots in Holland.

The Apocryphile Press is to be commended for its efforts at making texts such as this available to scholars, when otherwise this and many other primary history texts would be lost, or practically unavailable as uncirculating volumes in major libraries to which many scholars cannot afford to travel.

The Rev. J.M. Neale was a prolific author. In addition to this text, he was the editor of the periodical Ecclesiologist, author of such books as History of the Holy Eastern Church, Essays in Liturgiology, as well as collections of poetry and some historical tales. Like many historians of Old Catholicism, Neale was an Anglican, and that can colour the reporting to an extent. However, this text was produced before there were greater tensions between Old Catholic clerics in England and America in the late 1800s and throughout the 1900s. One can see even from the title that this is no objective history -- the use of the term 'so-called' in the title betrays some of the bias - yet, this is not bias against the church of Utrecht. Neale has some sympathy for the church based in Utrecht, and draws much of his work from actual conversations with leaders there, as well as research in the archives and books generally unavailable (at that time or now) in English, and thus virtually unknown to English scholars.

One must bear with the fact that this is a clunky text. The method of writing history in the 1700s and 1800s is rather different from that of today. Somewhat narrative, somewhat polemic, the method of historians of the past was to work not simply to tell of events and suggest motivations and intentions, but also to aim for a particular conclusion. It is also the case that historians (and scholars in other fields) were often writing to impress each other, much in the way that ancient Roman orators would produce pieces that were both at the same time elegant and overblown. Neale's text is very much in this manner, and it takes some digging to get at the actual meaning within the text.

What one discovers from this text is that Utrecht has had a difficult history -- the See has been vacant many times, including pre-Jansenist times; it has been a political and financial prize for many during its history. Similarly, Utrecht is geographically located between Catholic and Protestant areas, and thus was affected by the Protestant Reformation movements in different waves.

Like many histories of the period, Neale relies heavily on individuals involved, and traces the history through their personal contacts and interactions with each other. A broad base of knowledge is presumed by Neale, so the narrative can become quickly confusing, both in terms of the personalities discussed as well as the church and political situations that provide the undercurrents of the events surrounding the See of Utrecht.

Neale concludes with a measure of hope for the church which he has come to respect.

`It seems to me that the little remnant of this afflicted Church are reserved for happier days. Wherever and whenever that Ecumenical Council may be, or whatever other means God shall employ to restore the lost unity of Christendom, the labours, trials, and sufferings of this communion will not be forgotten. Marvellously raised up as she was when human help seemed at an end, marvellously preserved through five years of extreme danger in the present century, her existence once hanging on the steadiness of the gripe by which a drowning prelate was held above water, she can scarcely have been thus maintained that her end should be without honour, that she should dwindle and dwindle till her last spark is extinguished.'

The Old Catholic movement did not become extinct; in the wake of Vatican I, many more Europeans joined the movement, breathing new life into the communion. Similarly, extensive (but oftentimes controversial) missionary work into the English-speaking world has lead to various Old and Independent Catholic jurisdictions scattered across the world.

Neale's book, for all of the problems moderns will have in reading older history, is an important work for any Old Catholic to read, given the importance of knowing one's origins. This book traces the people, the politics, the history, and the belief structures that influenced how the Old Catholic movement is formed today. This can give great insight into the often confusing dealings of jurisdictions and personalities today. Although no formal communal link exists at the present between American jurisdictions and the continuing church at the See of Utrecht, there are informal connections, historical ties, and continuing hope that, in the fullness of time, there will be a communion.

High praise goes to the Apocryphile Press for bringing this important work back into print!

The history text, `A History of the So-Called Jansenist Church of Holland' by the Rev. J.M. Neale, was first published by Oxford in 1858. The volume available today is a reprint by the AMS Press in New York, who have reprinted many out-of-print texts in history and church topics that would otherwise be unavailable, and perhaps forgotten.

For purposes of Old Catholic history, this text is important because it traces some of the development of the Old Catholic tradition prior to Vatican I, after which the nature and character of Old Catholicism changed and broadened from its early roots in Holland.

Because of the method of copying and reprinting the book, there are mistakes that were made in the assembly. The pages 388 and 338 are switched, and some are a bit fuzzy. Still, the AMS Press is to be commended for its efforts at making texts such as this available to scholars, when otherwise this and many other primary history texts would be lost, or practically unavailable as uncirculating volumes in major libraries to which many scholars cannot afford to travel.

The Rev. J.M. Neale was a prolific author. In addition to this text, he was the editor of the periodical Ecclesiologist, author of such books as History of the Holy Eastern Church, Essays in Liturgiology, as well as collections of poetry and some historical tales. Like many historians of Old Catholicism, Neale was an Anglican, and that can colour the reporting to an extent. However, this text was produced before there were greater tensions between Old Catholic clerics in England and America in the late 1800s and throughout the 1900s. One can see even from the title that this is no objective history -- the use of the term 'so-called' in the title betrays some of the bias - yet, this is not bias against the church of Utrecht. Neale has some sympathy for the church based in Utrecht, and draws much of his work from actual conversations with leaders there, as well as research in the archives and books generally unavailable (at that time or now) in English, and thus virtually unknown to English scholars.

One must bear with the fact that this is a clunky text. The method of writing history in the 1700s and 1800s is rather different from that of today. Somewhat narrative, somewhat polemic, the method of historians of the past was to work not simply to tell of events and suggest motivations and intentions, but also to aim for a particular conclusion. It is also the case that historians (and scholars in other fields) were often writing to impress each other, much in the way that ancient Roman orators would produce pieces that were both at the same time elegant and overblown. Neale's text is very much in this manner, and it takes some digging to get at the actual meaning within the text.

What one discovers from this text is that Utrecht has had a difficult history -- the See has been vacant many times, including pre-Jansenist times; it has been a political and financial prize for many during its history. Similarly, Utrecht is geographically located between Catholic and Protestant areas, and thus was affected by the Protestant Reformation movements in different waves.

Like many histories of the period, Neale relies heavily on individuals involved, and traces the history through their personal contacts and interactions with each other. A broad base of knowledge is presumed by Neale, so the narrative can become quickly confusing, both in terms of the personalities discussed as well as the church and political situations that provide the undercurrents of the events surrounding the See of Utrecht.

Neale concludes with a measure of hope for the church which he has come to respect.

`It seems to me that the little remnant of this afflicted Church are reserved for happier days. Wherever and whenever that Ecumenical Council may be, or whatever other means God shall employ to restore the lost unity of Christendom, the labours, trials, and sufferings of this communion will not be forgotten. Marvellously raised up as she was when human help seemed at an end, marvellously preserved through five years of extreme danger in the present century, her existence once hanging on the steadiness of the gripe by which a drowning prelate was held above water, she can scarcely have been thus maintained that her end should be without honour, that she should dwindle and dwindle till her last spark is extinguished.'

The Old Catholic movement did not become extinct; in the wake of Vatican I, many more Europeans joined the movement, breathing new life into the communion. Similarly, extensive (but oftentimes controversial) missionary work into the English-speaking world has lead to various Old and Independent Catholic jurisdictions scattered across the world.

Neale's book, for all of the problems moderns will have in reading older history, is an important work for any Old Catholic to read, given the importance of knowing one's origins. This book traces the people, the politics, the history, and the belief structures that influenced how the Old Catholic movement is formed today. This can give great insight into the often confusing dealings of jurisdictions and personalities today. Although no formal communal link exists at the present between American jurisdictions and the continuing church at the See of Utrecht, there are informal connections, historical ties, and continuing hope that, in the fullness of time, there will be a communion.