CATHOLIC APOSTOLIC CHURCH, THE, a religious community often called "Irvingites," though neither actually founded nor anticipated by Edward Irving (q.v.). Irving's relation to this community was, according to its members, somewhat sim ilar to that of John the Baptist to the early Christian Church, i.e. he was the forerunner and prophet of the coming dispensation, not the founder of a new sect ; and indeed the only connection which Irving seems to have had with the existing organization of the Catholic Apostolic body was in "fostering spiritual persons who had been driven out of other congregations for the exercise of their spiritual gifts." Shortly after Irving's trial and deposition (1831), certain persons were, at some meetings held for prayer, designated as "called to be apostles of the Lord" by certain others claiming 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," who were then formally "separated," by the pastors of the local congregations to which they belonged, to their higher office in the universal church on the 14th of July This separation 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 blessing and intercession on behalf of it." The "apostles" always held the supreme authority, though, as their number dwindled, "coadjutors" were appointed to assist the survivors, and to exercise the functions of the "aposto late." The last "apostle" died on the 3rd of February 1901.
For the service of the church a comprehensive book of liturgies and offices was provided by the "apostles." It dates from 1842 and is based on the Anglican, Roman and Greek liturgies. Lights, incense, vestments, holy water, chrism, and other adjuncts of wor ship are in constant use. The ceremonial in its completeness may be seen in the church in Gordon Square, London, and elsewhere. The community has always laid great stress on symbolism, and in the eucharist, while rejecting both transubstantiation and con substantiation, holds strongly to a real (mystical) presence. It stresses also the "phenomena" of Christian experience and deems miracle and mystery to be of the essence of a spirit-filled church.
Each congregation is presided over by its "angel" or bishop (who ranks as angel-pastor in the Universal Church) ; under him are four-and-twenty priests, and with these are the deacons, seven of whom regulate the temporal affairs of the church—besides whom there are also "sub-deacons, acolytes, singers, and door keepers." The priesthood is supported by tithes; it being deemed a duty on the part of all members of the church who receive yearly incomes to offer a tithe of their increase every week, besides the free-will offering for the support of the place of worship, and for the relief of distress. Each local church sends "a tithe of its tithes" to the "Temple," by which the ministers of the Universal Church are supported and its administrative expenses defrayed; by these offerings, too, the needs of poorer churches are supplied.
See J. G. Simpson, art. "Irving and the Catholic Apostolic Church" in Hastings' Encyclopaedia of Religion and Ethics; and for further details of doctrines, ritual, etc., R. N. Bosworth, Restoration of Apostles and Prophets, Readings on the Liturgy, The Church and Tabernacle, and The Purpose of God in Creation and Redemption (6th ed., 1888) ; G. Miller, History and Doctrines of Irvingism (1878) .