Our Catholicity
Doctors of the Church
The conversation about Catholicism outside of Rome really began in the 4th Century with Saint Augustine, the great Doctor of the Church. He writes that the Sacraments operate "ex opere operato", which means, that they act through the power of the Sacramental act itself - through the power of Christ (1).
Augustine explicitly says, that when the Sacraments are celebrated with proper matter, form, and intent, outside of communion with the Roman Church, they are still "valid" (2). Saint Thomas Aquinas, in the 13th Century, would go on to refer to Augustine on this matter, and further expound upon the point (3).
If the validity of the Sacraments were dependent on the celebrant’s being “in communion” with the Holy See, there would be a great many Roman Catholic Masses in the world that wouldn't make the cut. The theological tradition of the last 1,600 years is quite clear.
The conversation about Catholicism outside of Rome really began in the 4th Century with Saint Augustine, the great Doctor of the Church. He writes that the Sacraments operate "ex opere operato", which means, that they act through the power of the Sacramental act itself - through the power of Christ (1).
Augustine explicitly says, that when the Sacraments are celebrated with proper matter, form, and intent, outside of communion with the Roman Church, they are still "valid" (2). Saint Thomas Aquinas, in the 13th Century, would go on to refer to Augustine on this matter, and further expound upon the point (3).
If the validity of the Sacraments were dependent on the celebrant’s being “in communion” with the Holy See, there would be a great many Roman Catholic Masses in the world that wouldn't make the cut. The theological tradition of the last 1,600 years is quite clear.
The "Old Catholics"
During the post reformation period, the Catholic Church in Utrecht was one of the few Catholic communities that survived the persecution of the day. The diocese had risen to be both a temporal and ecclesial power, and when it was dissolved the faithful continued to meet in hiding. When the Catholic Community of Utrecht returned to public sphere, some remained faithful to the Bishop that had been elected in keeping with the policies laid out by the Fourth Lateran Council (4), even when the Pope attempted to exert authority over them.
At the First Vatican Council the matter of Papal Infallibility arose, and its critics turned to the Catholic Community in Utrecht that had continue to grow and thrive as autonomous from the “mainstream” Catholic Church. In joining together with them, the Old Catholic Union of Utrecht was formed, and so also was born the term “Old Catholic."
During the post reformation period, the Catholic Church in Utrecht was one of the few Catholic communities that survived the persecution of the day. The diocese had risen to be both a temporal and ecclesial power, and when it was dissolved the faithful continued to meet in hiding. When the Catholic Community of Utrecht returned to public sphere, some remained faithful to the Bishop that had been elected in keeping with the policies laid out by the Fourth Lateran Council (4), even when the Pope attempted to exert authority over them.
At the First Vatican Council the matter of Papal Infallibility arose, and its critics turned to the Catholic Community in Utrecht that had continue to grow and thrive as autonomous from the “mainstream” Catholic Church. In joining together with them, the Old Catholic Union of Utrecht was formed, and so also was born the term “Old Catholic."
Other Catholics
Today there are many Churches that are Sacramentally Catholic, but not affiliated with the Roman Church: the Polish National Catholic Church, the Brazilian National Catholic Church, and the Society of Saint Pius X, to name a few. The social views of these – and the various Independent Catholic Churches like them – vary from group to group. Some retain the use of the “Latin Mass”, and the temperaments and social perspectives of the time…even going so far as to reject the legitimacy of the Popes since Vatican II. Others, are on the other end of the spectrum, supporting the LGBTQ Community, the ordination of women, and waiving the requirement of priestly celibacy.
Today there are many Churches that are Sacramentally Catholic, but not affiliated with the Roman Church: the Polish National Catholic Church, the Brazilian National Catholic Church, and the Society of Saint Pius X, to name a few. The social views of these – and the various Independent Catholic Churches like them – vary from group to group. Some retain the use of the “Latin Mass”, and the temperaments and social perspectives of the time…even going so far as to reject the legitimacy of the Popes since Vatican II. Others, are on the other end of the spectrum, supporting the LGBTQ Community, the ordination of women, and waiving the requirement of priestly celibacy.
The Same But Different
Here at Saint Catherine's we fall on the more progressive side of the spectrum. The Diocese, and our National Church (the ICCA), believes that in all of this diversity in Catholicism we find the blessing that there truly is a seat for everyone at the table of the Lord.
Unfortunately, the differences between our Churches will likely always keep us separate. In a recent visit with Old Catholic Bishops from Utrecht, Pope Francis acknowledged their differences (marriage equality, women’s ordination, etc), and said that despite these differences the two Churches should “support and encourage one another, especially at the level of parishes and local communities”(5).
Saint Catherine's looks forward to the day that the fullness of that sentiment is a reality. Currently, we enjoy a relationship of mutual respect for the work of the kingdom with many of our Roman Catholic colleagues, and we hope those relationships will continue to grow into “the norm", as we work together toward the same goal: eternity with Jesus in the glory he has prepared for us.
Page References...
(1.) Traditio (Traditionalist Roman Catholic Blog)
(2.) St. Augustine, Contra Parmen II
(3.) St. Thomas Aquinas, Summa Theologiea P.III, Q. 82, A 7
(4.) The Canons of the Fourth Lateran Council
(5.) Pope Francis, Vatican City, October 30, 2014
Here at Saint Catherine's we fall on the more progressive side of the spectrum. The Diocese, and our National Church (the ICCA), believes that in all of this diversity in Catholicism we find the blessing that there truly is a seat for everyone at the table of the Lord.
Unfortunately, the differences between our Churches will likely always keep us separate. In a recent visit with Old Catholic Bishops from Utrecht, Pope Francis acknowledged their differences (marriage equality, women’s ordination, etc), and said that despite these differences the two Churches should “support and encourage one another, especially at the level of parishes and local communities”(5).
Saint Catherine's looks forward to the day that the fullness of that sentiment is a reality. Currently, we enjoy a relationship of mutual respect for the work of the kingdom with many of our Roman Catholic colleagues, and we hope those relationships will continue to grow into “the norm", as we work together toward the same goal: eternity with Jesus in the glory he has prepared for us.
Page References...
(1.) Traditio (Traditionalist Roman Catholic Blog)
(2.) St. Augustine, Contra Parmen II
(3.) St. Thomas Aquinas, Summa Theologiea P.III, Q. 82, A 7
(4.) The Canons of the Fourth Lateran Council
(5.) Pope Francis, Vatican City, October 30, 2014
