Frequently Asked Questions
When people first encounter St. Catherine’s, they are often surprised to learn that there exist Catholics outside of Rome. As such, their first response seems negative thinking that since we aren’t in communion with Rome then we aren’t really Catholic or we are just pretending to be Catholics. Some go so far as to critique us over the fact that we are welcoming and inclusive and therefore not Catholic because we pick and choose what we want to believe. So I decided to put together this simple overview of Twenty Questions to help answer the more frequent questions people have about Independent Catholicism.
Question 1: Is St. Catherine of Siena Catholic Church even Catholic?
Yes, definitely. There are several expressions of Catholicism, and as such many Catholic churches comprise the "one, holy, catholic and apostolic Church" that is we profess through the Nicene and Apostles’ Creed.
In many Western countries, the most well-known expression of Catholicism is the Roman Catholic Church. In Asia and Eastern Europe, however, the most well-known expression of Catholicism is the Orthodox Church, which maintains over 300 million members. Did you know that even within the Roman Catholic Church there exist 24 separate particular churches grouped into 6 rites such as Latin Rite, Armenian Rite and Byzantine Rite? Each church considers themselves fully Catholic whether or not in full communion with the Bishop of Rome.
Question 2: What do all these Catholic churches have in common?
All Catholic churches, and indeed most Christian churches, profess faith in the "one, holy, catholic and apostolic Church."
Relating with one another as sister churches, these members of the universal Church believe that by baptism, we become members of the one Body of Christ and are nourished by the Eucharist. In addition to Baptism and Eucharist, each church maintains all seven sacraments. Furthermore, each church maintains valid Apostolic Succession which traces the act of laying of hands from one bishop to another all the way back to the Apostles.
Question 3: What does it mean to be one?
We often use a capital "C" when we refer to the universal Church, i.e., the Body of Christ, and with humility we use a lowercase "c" to refer to the many, particular churches to which we belong (unless used as a proper noun).
Despite any divisions that might exist, we recognize that all our sister churches belong to the one, universal Catholic Church. As such, despite our differences, we all form part of the People of God. Christ is the vine, and we are the branches (Jn 15:5). Christ is the head of the body, the Church (Col 1:18), of which we are all members (1Cor 12:12-27). We celebrate our unity (Gal 3:28), and we recognize our diversity (Rom 12:4-8).
Question 4: What does it mean to be holy?
When we say that the Church is holy, we do not mean that all of the members have ceased to be sinners and have themselves become perfectly holy. On the contrary, the Church from the beginning, in its human dimension, has been composed of sinners (1 Tim. 1:15). Yet the Church, properly understood, is not comprised solely of sinful human beings. St. Paul reminds us that Jesus Christ is the head of his body, the Church (Col. 1:18), and that the Church's holiness is derived from its mystical union with Christ (1 Cor. 12:12-13).
Question 5: What does it mean to be catholic?
According to the Greek, catholic means is to be "whole" and "complete." In a more general sense, we interpret this as meaning "universal." We use the word "catholic" of our Church because we believe that it is completely and wholly that which God intends for God's Holy People.
No single branch (or church) within the universal Church can claim exclusive rights to the name "catholic," and no single branch can pretend to be the Vine, from which other branches have been "cut off" (Jn 15:5-6). Christ alone is the Vine; all authentic branches partake of the meaning and challenge of being part of the Vine, and all bear great fruit (Jn 15:7-8).
Reflecting on the words of Christ, "I have other sheep that are not of this flock. Them, too, I must bring, and they shall hear my voice, and there shall be one flock and one shepherd" (Jn 10:16).
Question 6: What does it mean to be apostolic?
The apostles planted various churches as they preached the gospel throughout the world. Though these churches have varied in expression throughout the ages, depending on the context in which they sprang up, they all trace their lineage to the apostles. By tracing their apostolic succession--their lineage back to the apostles--these churches confirm that they continue to pass on the gift of the Spirit that was received by validly consecrated ministers who, in turn, share the gift of that Spirit with other ministers.
Question 7: How have divisions affected this one, holy, catholic and apostolic Church?
Despite St. Paul's vision that we are "all one in Christ Jesus" (Gal 3:28), a split within the Church occurred in 1054 A.D. Though the five patriarchs of the Church historically worked together to formulate doctrine, the Patriarch of Rome (now known as the pope) tampered with the Church's creed, thus changing the Church's Trinitarian theology. In what is now known as the East-West Schism, the Patriarch of Constantinople excommunicated the Patriarch of Rome, and the Patriarch of Rome excommunicated the Patriarch of Constantinople, leading to the creation of the Orthodox Church (i.e., the church perceived to be orthodox and in communion with tradition and with the four patriarchs of the East) and the Roman Catholic Church (the church that aligned itself with the independently-acting Patriarch of Rome). Interestingly, no one thought of the nascent Roman Catholic Church as a new "church." Rather, beginning with that split, the universal Church now had two valid expressions of apostolic Catholicism.
After 1054, the next great divide within the Church occurred in 1517-1521, when a Catholic priest, Father Martin Luther, began raising questions about the sale of indulgences (viz., time out of purgatory, a concept that was made doctrine in 1274). Recall that indulgences were being used to finance the construction of the largest church in the world, St. Peter's Basilica in Rome. This difference in perspective on such issues as indulgences led to a division between "Roman Catholics" and "Reformers" (or "Protestants," as they would come to be called by adherents of the Roman church).
Three centuries later, another significant split would occur when the Patriarch of the West (now known as the pope) pushed for the declaration of his own infallibility (1870). More recently, divisions in the Church have occurred over such issues as contraception (1968) and the place of women within the Roman church (1994).
Despite these events, bishops who were validly consecrated through apostolic succession have continued to share the gift of the Spirit with others, and the ministry of the Body of Christ has continued. The Church is comprised of individuals who are at once saints and sinners. They are human beings who, like Peter, the Rock upon which the Church was built, have at times denied Christ (Mt 26:74-75), and/or who, like James and John, have sometimes jockeyed for positions of supposed power (Mt 20:20-28). Fortunately, the love of Christ continues to unite us all and lead us as the sinners-and-saints we are!
Question 8: So does the ICCA and St. Catherine’s have apostolic succession?
Yes, the Independent Catholic Diocese of New England is currently led by Bishop David Martins. On October 1, 2016, Bishop Martins was validly consecrated by 3 bishops representing three valid lines of succession from the apostles, including the Roman Catholic Church, the Old Catholic Church, and the Orthodox Church.
Question 9: I’m familiar with Roman Catholic and Orthodox but what is Old Catholic?
The Old Catholic Church is the branch of the Church in the Netherlands that resulted when various bishops questioned the pope's attribution of infallibility to himself in 1870. Many people today are familiar with the Second Vatican Council (1962-1965), which greatly reformed our views of the Church. Less people are familiar with the First Vatican Council of 1870, when Pope Pius IX declared himself infallible meaning the people, acting alone, is without error in matters of faith and morals.
Officially formed in 1889, he Old Catholic Church produced the Declaration of Utrecht, a document explaining the issues that caused the bishops' separation from Rome. The Diocese of Utrecht possessed the right of electing and consecrating its own bishops without the pope's approval (first, through a privilege extended by Pope Eugene III in 1215, then confirmed by the Fourth Lateran Council in 1225, and later affirmed by Pope Leo X in 1520). The Diocese of Utrecht elected Bishop Cornelius van Steenoven, who was consecrated by Roman Catholic Bishop Dominique Marie Varlet, and the diocese, which was by law autonomous, soon became de facto independent. The Old Catholic Church quickly grew to 15 million members worldwide by 1900. In the U.S., "Old Catholics" have also been called "Independent Catholics."
Question 10: Are Old Catholics the only Catholics who left Rome?
In more recent history, we see the establishment of National Catholics from Brazil in the 1930’s. Bishop Carlos Duarte-Costa was ordained a Roman Catholic Priest on April 1, 1911 and consecrated the Roman Catholic Bishop of Botucatu, Brazil, on December 8, 1924. Bishop Duarte-Costa’s criticisms of the fascist regime and oligarchy of Brazil in the 1930’s and 1940’s earned him repeated troubles and prison. Bishop Duarte-Costa's criticisms of the Vatican, particularly about Vatican foreign policy during and following World War II toward Nazi Germany, were not well received at the Vatican, and he was eventually separated from the Roman Church by Pope Pius XII.
Bishop Duarte-Costa was a strong advocate in the 1930's for reform of the Roman Church; espousing many of the key positions that the Second Vatican Council would, thirty-five years later, enact. His positions included a more pastoral approach to divorce, challenged mandatory celibacy for the clergy, and rejected abuses of papal power, including the concept of Papal Infallibility, which the Bishop considered a misguided and false dogma.
Bishop Duarte-Costa was involuntarily separated from the jurisdiction of the Roman Catholic Church on July 6, 1945. This schism was, it should be noted, an act by the Roman Pontiff and was not initiated by Bishop Duarte-Costa. Duarte-Costa immediately established the independent Igreja Catolica Apostolica Brasileira (ICAB) on that same date which he led until his death in 1961. After its founding, ICAB attracted inquiries from other Catholic communities who, while wishing to retain the Catholic faith, felt that the governance of the Roman Catholic Church had failed to address the modern world and was not meeting their needs. Bishop Duarte-Costa worked to establish National churches in various countries. To this day, there exists sister branches in several other countries in the Western Hemisphere, Europe, the Pacific and in Asia. While bound by common origin from Bishop Duarte-Costa's apostolic line, each National Church is completely independent and self-governing.
It is interesting to note that even excommunicated and not in communion with Rome, a bishop consecrated by Bishop Costa, Bishop Salomaô Ferraz, reconciled and returned to Rome who was accepted as a bishop and even participated in the Second Vatican Council. .
Question 11: So as “independent” Catholics, how do you view the pope?
Although we might disagree with the issue of papal infallibility, we continue to esteem the pope, and we give him the respect due him as the Bishop of Rome, the Successor of St. Peter, the Prince of the Apostles, the Patriarch of the West and Vicar of Christ. For those of us within the Western Rite church, we pray for him by name in the Eucharistic Prayer. In the college of bishops, he continues to be "first among equals." As such, we view him as being on par with the other four traditional patriarchs of the Church in Alexandria, Antioch, Constantinople and Jerusalem.
Question 12: So as Independent Catholics, what do you believe?
The Diocese of New England affirms traditional Catholic beliefs of Sacred Tradition and Sacred Scripture. We celebrate the seven sacraments and adhere to essential Catholic doctrine and practice, as expressed in the statements of the Second Vatican Council and the best of contemporary thought.
While, we share many of the theological and moral teachings of the Roman church, we differ with a few important differences:
Question 13: Are the sacraments of the Independent Catholic Church valid?
Of course, they are. They are administered by validly-consecrated bishops and validly-ordained priests and deacons. Saint Pope John Paul II mentioned such churches as the Old Catholic Church in his 2000 encyclical letter Dominus Iesus, saying, "The Churches which, while not existing in perfect communion with the [Roman] Church, remain united to her by means of the closest bonds, that is, by Apostolic Succession and a valid Eucharist, are true particular Churches. Therefore, these separated Churches and communities as such...have by no means been deprived of significance and importance in the mystery of salvation. For the Spirit of Christ has not refrained from using them as means of salvation which derive their efficacy from the very fullness of grace and truth entrusted to the Catholic Church. Therefore, the Church of Christ is present and operative also in these Churches, even though they lack full communion with the [Roman] Church."
In his Pastoral Companion: A Canon Law Handbook for [Roman] Catholic Ministry, Fr. John Huels similarly shares, "The principal condition is that these sacraments can be received only from validly ordained ministers. These are ministers who belong to 'churches that have preserved the substance of the Eucharistic teaching, the sacraments of orders, and apostolic succession.' This would include all Eastern non-Catholic churches, the Polish National Church, Old Catholic, and Old Roman Catholic."
Religious scholar William J. Whalan concurs: "We have no reason to doubt that the Old Catholic Orders are valid. The Apostolic Succession does not depend on obedience to the See of Peter, but rather on the objective line of succession from Apostolic sources, the proper matter and form, and the proper intention....Likewise Old Catholic bishops are bishops in Apostolic Succession [and]...the Old Catholics, like the Orthodox, possess a valid priesthood."
In his commentary on canon law, Fr. Thomas Doyle, OP, a Roman Catholic Dominican priest, writes, "Catholics may receive the Eucharist, penance, or anointing from sacred ministers of non-Catholic denominations whose Holy Orders are considered valid by the Catholic Church. This includes all Eastern Orthodox priests, as well as priests of the Old Catholic or Polish National Church."
Thus, there is no reason to doubt that we share the same apostolic succession and Catholicity in essentials, even if we dissent concerning matters of conscience. If it is important to you, be assured that the Roman church and the Orthodox church recognize the validity of our sacraments (even if individual bishops and priests may beg to differ), and that all sacraments performed with good intention by validly-consecrated bishops and validly-ordained priests and deacons are valid in the eyes of God.
Question 14: Aren’t you just trying to steal people away from the Roman Catholic Church?
No. We are happy to minister to the six billion people in our world who do not feel at home in the Roman church. Statistically, one in every three baptized Roman Catholics in the U.S. has left his/her church. Admittedly, the ICCA may provide a spiritual home for many of our sisters and brothers, family members, and friends who no longer feel at home in what used to be their church.
Question 15: Do we follow the rules of the Roman Catholic Church?
Thankfully, no. We are not under the jurisdiction of the Bishop of Rome, and therefore we are not subject to the same rules and regulations. During his life, Jesus rebelled against a slavish adherence to the 613 laws established by his own religious tradition. The Code of Canon Law of the Roman Catholic Church now contains three times more rules and regulations than the codex possessed by the Jews during Jesus' day! Very few of these laws are rooted in scripture, and some of them admittedly contradict the spirit of Jesus' teachings. Jesus esteemed two commandments above all others: Love of God and love of neighbor (Lk 10:27). While canon law is subject to change, Jesus' command of love is immutable.
Question 16: Why do some Roman Catholic bishops speak so ill of other Catholic churches?
While most Roman Catholic bishops see us all as sisters and brothers, others are admittedly threatened by what they perceive to be "the competition." Traditional wisdom suggests that fear of losing power corrupts those who possess it. Sadly, the Roman Catholic bishop of Trenton recently lashed out at Independent Catholics, labeling them as dangerous, schismatic leaders and false prophets who mislead people from "the true practice of the faith under the pretense of legitimacy." Such comments bring division to the Body of Christ and insult the mature, intelligent individuals who choose to worship in such welcoming communities. It also undermines decades of ecumenical dialogue through which we've come to acknowledge that, despite our diversity of paths, we all share a common spiritual journey. This is sad, but we also recognize that these are two exceptions in a world of otherwise selfless leaders who share the loving compassion of Christ the Good Shepherd.
Thankfully in a recent meeting between Pope Francis and the Old Catholic Church of Utrecht, he encouraged greater collaboration between the two churches and to build bridges in meeting the profound spiritual crisis affecting individuals and societies.
Question 17: As independent Catholics, where do priest study for the priesthood?
The issue of formation and education is a point of great discussion among the various independent communities especially within the United States. At this time, there is no single unified formal seminary program which is being utilized for priestly formation. Thankfully many of the clergy who are within the Independent Catholic church were either previously ordained as Roman Catholic clergy and therefore completed seminarian within a formal seminary formation program or were seminarians or professed religious who have completed much of their formation. For those who have no theological training, the options for completion range depending on the jurisdiction they belong. For the Diocese of New England, we utilize our in-house seminary, Mary, Our Hope Seminary, which is a combination online and traditional program of priestly formation. For those who have the financial means, a traditional completion of a graduate degree in Theology from an accredited seminary is always preferred. We are devoted to ensuring that all candidates for priesthood are properly education, formed and training for sacramental ministry. The entire program can be completed in 4 years and contains the same coursework and credit hours of a traditional Master of Divinity degree.
Question 18: Do Independent Catholics have their own church properties?
That depends on the church! As most communities start small, usually as a house church, the prayer and hope is that the Spirit grows the community into a larger expression of ministry. Majority of communities grow to the point that a personal home is no longer viable for weekly worship so they turn to neighboring churches for space to rent for worship. Some communities have utilized non-traditional spaces and converted them into worship spaces such as a warehouse or coffee shop. A few communities grow large enough to financially support the purchase of their own property. Within the Diocese of New England, whereas most of the communities rent space from churches, our diocesan church, St. Therese Catholic Church in West Warwick, RI, purchased a former Methodist Church and renovated it into a fully function Catholic parish.
Question 19: Are your clergy paid to be priest?
One of the biggest differences one will experience between Independent Catholics and Roman Catholics or even the Orthodox Churches is the fact that Independent clergy are not paid to be priests. Based on the French worker-priest movement, most of the clergy are bi-vocational meaning they have fulltime secular jobs with families. Furthermore, money/offerings from the church aren’t used to fill the coffers of the hierarch but rather support the ministry of the local community. While some communities donate to help the larger jurisdiction, finances are all local to the parish. So that means when one gives to a local ministry, it stays at the local ministry.
Question 20: What do you say to those who still argue that you aren’t Catholic and are wrong by what you are doing?
In our culture of social media and electronic communication, it is not uncommon to receive emails and messages from individuals, most often anonymous, who are so concerned by who we are and what we are doing as Independent Catholics. Early on, I used to take the time and respond to their questions in the hopes of explaining who we were, etc. Sadly, most times the response would fall upon deaf ears. These individuals had already made up their minds about who we were and not open to any dialogue or conversation. Whether they came across an ad about the Church, heard an announcement about us from their local priest or stumbled across our Facebook page, they felt it was their duty to address the error of our ways. Lately, I realized that wasting time arguing among the matter isn’t helpful nor fruitful. I realized that when encountering individuals who are obstinate about Independent Catholics and against even considering a dialogue, the only response we can adopt is one of prayer and charity. I firmly believe that those attacks are merely work of the evil one trying to distract us from the gospel message of God’s love for all people. I take comfort in the words of Sacred Scripture, “Blessed are you when they revile and persecute you, and say all kinds of evil against you falsely for My sake. Rejoice and be exceedingly glad, for great is your reward in heaven.” (Mt 5: 10-12)
Question 1: Is St. Catherine of Siena Catholic Church even Catholic?
Yes, definitely. There are several expressions of Catholicism, and as such many Catholic churches comprise the "one, holy, catholic and apostolic Church" that is we profess through the Nicene and Apostles’ Creed.
In many Western countries, the most well-known expression of Catholicism is the Roman Catholic Church. In Asia and Eastern Europe, however, the most well-known expression of Catholicism is the Orthodox Church, which maintains over 300 million members. Did you know that even within the Roman Catholic Church there exist 24 separate particular churches grouped into 6 rites such as Latin Rite, Armenian Rite and Byzantine Rite? Each church considers themselves fully Catholic whether or not in full communion with the Bishop of Rome.
Question 2: What do all these Catholic churches have in common?
All Catholic churches, and indeed most Christian churches, profess faith in the "one, holy, catholic and apostolic Church."
Relating with one another as sister churches, these members of the universal Church believe that by baptism, we become members of the one Body of Christ and are nourished by the Eucharist. In addition to Baptism and Eucharist, each church maintains all seven sacraments. Furthermore, each church maintains valid Apostolic Succession which traces the act of laying of hands from one bishop to another all the way back to the Apostles.
Question 3: What does it mean to be one?
We often use a capital "C" when we refer to the universal Church, i.e., the Body of Christ, and with humility we use a lowercase "c" to refer to the many, particular churches to which we belong (unless used as a proper noun).
Despite any divisions that might exist, we recognize that all our sister churches belong to the one, universal Catholic Church. As such, despite our differences, we all form part of the People of God. Christ is the vine, and we are the branches (Jn 15:5). Christ is the head of the body, the Church (Col 1:18), of which we are all members (1Cor 12:12-27). We celebrate our unity (Gal 3:28), and we recognize our diversity (Rom 12:4-8).
Question 4: What does it mean to be holy?
When we say that the Church is holy, we do not mean that all of the members have ceased to be sinners and have themselves become perfectly holy. On the contrary, the Church from the beginning, in its human dimension, has been composed of sinners (1 Tim. 1:15). Yet the Church, properly understood, is not comprised solely of sinful human beings. St. Paul reminds us that Jesus Christ is the head of his body, the Church (Col. 1:18), and that the Church's holiness is derived from its mystical union with Christ (1 Cor. 12:12-13).
Question 5: What does it mean to be catholic?
According to the Greek, catholic means is to be "whole" and "complete." In a more general sense, we interpret this as meaning "universal." We use the word "catholic" of our Church because we believe that it is completely and wholly that which God intends for God's Holy People.
No single branch (or church) within the universal Church can claim exclusive rights to the name "catholic," and no single branch can pretend to be the Vine, from which other branches have been "cut off" (Jn 15:5-6). Christ alone is the Vine; all authentic branches partake of the meaning and challenge of being part of the Vine, and all bear great fruit (Jn 15:7-8).
Reflecting on the words of Christ, "I have other sheep that are not of this flock. Them, too, I must bring, and they shall hear my voice, and there shall be one flock and one shepherd" (Jn 10:16).
Question 6: What does it mean to be apostolic?
The apostles planted various churches as they preached the gospel throughout the world. Though these churches have varied in expression throughout the ages, depending on the context in which they sprang up, they all trace their lineage to the apostles. By tracing their apostolic succession--their lineage back to the apostles--these churches confirm that they continue to pass on the gift of the Spirit that was received by validly consecrated ministers who, in turn, share the gift of that Spirit with other ministers.
Question 7: How have divisions affected this one, holy, catholic and apostolic Church?
Despite St. Paul's vision that we are "all one in Christ Jesus" (Gal 3:28), a split within the Church occurred in 1054 A.D. Though the five patriarchs of the Church historically worked together to formulate doctrine, the Patriarch of Rome (now known as the pope) tampered with the Church's creed, thus changing the Church's Trinitarian theology. In what is now known as the East-West Schism, the Patriarch of Constantinople excommunicated the Patriarch of Rome, and the Patriarch of Rome excommunicated the Patriarch of Constantinople, leading to the creation of the Orthodox Church (i.e., the church perceived to be orthodox and in communion with tradition and with the four patriarchs of the East) and the Roman Catholic Church (the church that aligned itself with the independently-acting Patriarch of Rome). Interestingly, no one thought of the nascent Roman Catholic Church as a new "church." Rather, beginning with that split, the universal Church now had two valid expressions of apostolic Catholicism.
After 1054, the next great divide within the Church occurred in 1517-1521, when a Catholic priest, Father Martin Luther, began raising questions about the sale of indulgences (viz., time out of purgatory, a concept that was made doctrine in 1274). Recall that indulgences were being used to finance the construction of the largest church in the world, St. Peter's Basilica in Rome. This difference in perspective on such issues as indulgences led to a division between "Roman Catholics" and "Reformers" (or "Protestants," as they would come to be called by adherents of the Roman church).
Three centuries later, another significant split would occur when the Patriarch of the West (now known as the pope) pushed for the declaration of his own infallibility (1870). More recently, divisions in the Church have occurred over such issues as contraception (1968) and the place of women within the Roman church (1994).
Despite these events, bishops who were validly consecrated through apostolic succession have continued to share the gift of the Spirit with others, and the ministry of the Body of Christ has continued. The Church is comprised of individuals who are at once saints and sinners. They are human beings who, like Peter, the Rock upon which the Church was built, have at times denied Christ (Mt 26:74-75), and/or who, like James and John, have sometimes jockeyed for positions of supposed power (Mt 20:20-28). Fortunately, the love of Christ continues to unite us all and lead us as the sinners-and-saints we are!
Question 8: So does the ICCA and St. Catherine’s have apostolic succession?
Yes, the Independent Catholic Diocese of New England is currently led by Bishop David Martins. On October 1, 2016, Bishop Martins was validly consecrated by 3 bishops representing three valid lines of succession from the apostles, including the Roman Catholic Church, the Old Catholic Church, and the Orthodox Church.
Question 9: I’m familiar with Roman Catholic and Orthodox but what is Old Catholic?
The Old Catholic Church is the branch of the Church in the Netherlands that resulted when various bishops questioned the pope's attribution of infallibility to himself in 1870. Many people today are familiar with the Second Vatican Council (1962-1965), which greatly reformed our views of the Church. Less people are familiar with the First Vatican Council of 1870, when Pope Pius IX declared himself infallible meaning the people, acting alone, is without error in matters of faith and morals.
Officially formed in 1889, he Old Catholic Church produced the Declaration of Utrecht, a document explaining the issues that caused the bishops' separation from Rome. The Diocese of Utrecht possessed the right of electing and consecrating its own bishops without the pope's approval (first, through a privilege extended by Pope Eugene III in 1215, then confirmed by the Fourth Lateran Council in 1225, and later affirmed by Pope Leo X in 1520). The Diocese of Utrecht elected Bishop Cornelius van Steenoven, who was consecrated by Roman Catholic Bishop Dominique Marie Varlet, and the diocese, which was by law autonomous, soon became de facto independent. The Old Catholic Church quickly grew to 15 million members worldwide by 1900. In the U.S., "Old Catholics" have also been called "Independent Catholics."
Question 10: Are Old Catholics the only Catholics who left Rome?
In more recent history, we see the establishment of National Catholics from Brazil in the 1930’s. Bishop Carlos Duarte-Costa was ordained a Roman Catholic Priest on April 1, 1911 and consecrated the Roman Catholic Bishop of Botucatu, Brazil, on December 8, 1924. Bishop Duarte-Costa’s criticisms of the fascist regime and oligarchy of Brazil in the 1930’s and 1940’s earned him repeated troubles and prison. Bishop Duarte-Costa's criticisms of the Vatican, particularly about Vatican foreign policy during and following World War II toward Nazi Germany, were not well received at the Vatican, and he was eventually separated from the Roman Church by Pope Pius XII.
Bishop Duarte-Costa was a strong advocate in the 1930's for reform of the Roman Church; espousing many of the key positions that the Second Vatican Council would, thirty-five years later, enact. His positions included a more pastoral approach to divorce, challenged mandatory celibacy for the clergy, and rejected abuses of papal power, including the concept of Papal Infallibility, which the Bishop considered a misguided and false dogma.
Bishop Duarte-Costa was involuntarily separated from the jurisdiction of the Roman Catholic Church on July 6, 1945. This schism was, it should be noted, an act by the Roman Pontiff and was not initiated by Bishop Duarte-Costa. Duarte-Costa immediately established the independent Igreja Catolica Apostolica Brasileira (ICAB) on that same date which he led until his death in 1961. After its founding, ICAB attracted inquiries from other Catholic communities who, while wishing to retain the Catholic faith, felt that the governance of the Roman Catholic Church had failed to address the modern world and was not meeting their needs. Bishop Duarte-Costa worked to establish National churches in various countries. To this day, there exists sister branches in several other countries in the Western Hemisphere, Europe, the Pacific and in Asia. While bound by common origin from Bishop Duarte-Costa's apostolic line, each National Church is completely independent and self-governing.
It is interesting to note that even excommunicated and not in communion with Rome, a bishop consecrated by Bishop Costa, Bishop Salomaô Ferraz, reconciled and returned to Rome who was accepted as a bishop and even participated in the Second Vatican Council. .
Question 11: So as “independent” Catholics, how do you view the pope?
Although we might disagree with the issue of papal infallibility, we continue to esteem the pope, and we give him the respect due him as the Bishop of Rome, the Successor of St. Peter, the Prince of the Apostles, the Patriarch of the West and Vicar of Christ. For those of us within the Western Rite church, we pray for him by name in the Eucharistic Prayer. In the college of bishops, he continues to be "first among equals." As such, we view him as being on par with the other four traditional patriarchs of the Church in Alexandria, Antioch, Constantinople and Jerusalem.
Question 12: So as Independent Catholics, what do you believe?
The Diocese of New England affirms traditional Catholic beliefs of Sacred Tradition and Sacred Scripture. We celebrate the seven sacraments and adhere to essential Catholic doctrine and practice, as expressed in the statements of the Second Vatican Council and the best of contemporary thought.
While, we share many of the theological and moral teachings of the Roman church, we differ with a few important differences:
- Christ's law of love for God and neighbor (Lk 10:27) is our supreme command. For this reason, we do not judge, especially with respect to complex moral questions. Rather, we affirm the dignity of all human persons regardless of race, national origin, religious affiliation, gender, or sexual orientation.
- A Post-Vatican II theology, ecclesiology and liturgy. We believe that the Second Vatican Council (1962-1965), the last ecumenical council of the Roman church, was a great source of wisdom and inspiration, at which the Holy Spirit was very active and present. We are heirs of the legacy of that ecumenical council, and we commit ourselves to the ongoing implementation of its teachings. Saint John XXIII, who convened the council, wisely observed that the Church is a garden and not a museum. We believe that the Spirit is very much alive and active among all the members of God's Holy People.
- The involvement of the laity. As the bishops at the Second Vatican Council affirmed, "Upon all the laity, therefore, rests the noble duty of working to extend the divine plan of salvation to all [persons] of each epoch and in every land. Consequently, may every opportunity be given [to the laity] so that, according to their abilities and the needs of the times, they may zealously participate in the saving work of the Church" (LG 33).
- Sacramental Inclusion. We do not see it as our role to judge and exclude others from Christ's sacraments. We do not refuse the sacraments of the Church to people based on marital status, living condition or sexuality. We recognize that Christ sat down to eat with sinners (Mk 2:16), and that all are welcome at the table of the Lord.
- Gender Inclusion. We are aware of the scriptural tradition of deaconesses in the Church (Rom 16:1), the role of women in ordained ministry in several contemporary Catholic churches, and of the women who have been ordained as priests within the Roman Catholic Church, even as late as 1970. Far from prohibiting conversation on the possibility of ordaining women for ministry in the Church, we recognize this as an injustice which unfairly diminishes women within our Church and our world. Instead, we openly welcome the movement of God in the ordained ministry of women.
- Married Clergy. Like most Catholic and non-Catholic traditions, we recognize the invaluable gifts possessed by married clergy. We know that a celibate clergy is not a divine mandate, but a recent innovation in the Roman church. Our sisters and brothers of the Orthodox Church have always allowed priests and bishops to be married. Likewise, following the longer and larger tradition of the Church, our clergy are not required to be celibate. Rather, we welcome clergy who are married, in domestic partnerships, divorced or widowed. Christ built his Church on the foundation of Peter, a married man (Mk 1:30). Such life states allow our clergy to be more attuned to the real issues of family life.
- LGBTQ Inclusion Whereas Joseph Cardinal Ratzinger (later Pope Benedict XVI) derided homosexuality as an objectively disordered inclination toward an intrinsic moral evil, we are open to the findings of contemporary psychology with respect to persons who self-identify as lesbian, gay, bisexual or transgender. We affirm the dignity and worth of our LGBTQ members, recognizing in them unique gifts particular to our time. In states that allow same-sex marriage, we are honored to celebrate the Church's sacrament of marriage.
- Divorce & Remarriage. We empathize with the pain of a failed marriage, and we recognize our divorced and remarried sisters and brothers as members of Christ's Body. Divorce is a traumatic experience for all, including spouses, children and extended family. Yet, in many circumstances, divorce is the best and most faithful response to a permanently broken relationship. For those whose marriages have failed and yet still feel the call to married life, the co-joining in intimate love with another person created in God's image and likeness is a way in which one can fulfill one's vocation. We join our sisters and brothers of the Orthodox Catholic Church in recognizing the tradition of divorce and remarriage that comes to us from the first thousand years of our common history with the Roman church. We counsel the remarried to reflect upon all they have experienced and to grow in all that will come, and we believe that their new union can best be nourished by the sacramental life of the Church.
Question 13: Are the sacraments of the Independent Catholic Church valid?
Of course, they are. They are administered by validly-consecrated bishops and validly-ordained priests and deacons. Saint Pope John Paul II mentioned such churches as the Old Catholic Church in his 2000 encyclical letter Dominus Iesus, saying, "The Churches which, while not existing in perfect communion with the [Roman] Church, remain united to her by means of the closest bonds, that is, by Apostolic Succession and a valid Eucharist, are true particular Churches. Therefore, these separated Churches and communities as such...have by no means been deprived of significance and importance in the mystery of salvation. For the Spirit of Christ has not refrained from using them as means of salvation which derive their efficacy from the very fullness of grace and truth entrusted to the Catholic Church. Therefore, the Church of Christ is present and operative also in these Churches, even though they lack full communion with the [Roman] Church."
In his Pastoral Companion: A Canon Law Handbook for [Roman] Catholic Ministry, Fr. John Huels similarly shares, "The principal condition is that these sacraments can be received only from validly ordained ministers. These are ministers who belong to 'churches that have preserved the substance of the Eucharistic teaching, the sacraments of orders, and apostolic succession.' This would include all Eastern non-Catholic churches, the Polish National Church, Old Catholic, and Old Roman Catholic."
Religious scholar William J. Whalan concurs: "We have no reason to doubt that the Old Catholic Orders are valid. The Apostolic Succession does not depend on obedience to the See of Peter, but rather on the objective line of succession from Apostolic sources, the proper matter and form, and the proper intention....Likewise Old Catholic bishops are bishops in Apostolic Succession [and]...the Old Catholics, like the Orthodox, possess a valid priesthood."
In his commentary on canon law, Fr. Thomas Doyle, OP, a Roman Catholic Dominican priest, writes, "Catholics may receive the Eucharist, penance, or anointing from sacred ministers of non-Catholic denominations whose Holy Orders are considered valid by the Catholic Church. This includes all Eastern Orthodox priests, as well as priests of the Old Catholic or Polish National Church."
Thus, there is no reason to doubt that we share the same apostolic succession and Catholicity in essentials, even if we dissent concerning matters of conscience. If it is important to you, be assured that the Roman church and the Orthodox church recognize the validity of our sacraments (even if individual bishops and priests may beg to differ), and that all sacraments performed with good intention by validly-consecrated bishops and validly-ordained priests and deacons are valid in the eyes of God.
Question 14: Aren’t you just trying to steal people away from the Roman Catholic Church?
No. We are happy to minister to the six billion people in our world who do not feel at home in the Roman church. Statistically, one in every three baptized Roman Catholics in the U.S. has left his/her church. Admittedly, the ICCA may provide a spiritual home for many of our sisters and brothers, family members, and friends who no longer feel at home in what used to be their church.
Question 15: Do we follow the rules of the Roman Catholic Church?
Thankfully, no. We are not under the jurisdiction of the Bishop of Rome, and therefore we are not subject to the same rules and regulations. During his life, Jesus rebelled against a slavish adherence to the 613 laws established by his own religious tradition. The Code of Canon Law of the Roman Catholic Church now contains three times more rules and regulations than the codex possessed by the Jews during Jesus' day! Very few of these laws are rooted in scripture, and some of them admittedly contradict the spirit of Jesus' teachings. Jesus esteemed two commandments above all others: Love of God and love of neighbor (Lk 10:27). While canon law is subject to change, Jesus' command of love is immutable.
Question 16: Why do some Roman Catholic bishops speak so ill of other Catholic churches?
While most Roman Catholic bishops see us all as sisters and brothers, others are admittedly threatened by what they perceive to be "the competition." Traditional wisdom suggests that fear of losing power corrupts those who possess it. Sadly, the Roman Catholic bishop of Trenton recently lashed out at Independent Catholics, labeling them as dangerous, schismatic leaders and false prophets who mislead people from "the true practice of the faith under the pretense of legitimacy." Such comments bring division to the Body of Christ and insult the mature, intelligent individuals who choose to worship in such welcoming communities. It also undermines decades of ecumenical dialogue through which we've come to acknowledge that, despite our diversity of paths, we all share a common spiritual journey. This is sad, but we also recognize that these are two exceptions in a world of otherwise selfless leaders who share the loving compassion of Christ the Good Shepherd.
Thankfully in a recent meeting between Pope Francis and the Old Catholic Church of Utrecht, he encouraged greater collaboration between the two churches and to build bridges in meeting the profound spiritual crisis affecting individuals and societies.
Question 17: As independent Catholics, where do priest study for the priesthood?
The issue of formation and education is a point of great discussion among the various independent communities especially within the United States. At this time, there is no single unified formal seminary program which is being utilized for priestly formation. Thankfully many of the clergy who are within the Independent Catholic church were either previously ordained as Roman Catholic clergy and therefore completed seminarian within a formal seminary formation program or were seminarians or professed religious who have completed much of their formation. For those who have no theological training, the options for completion range depending on the jurisdiction they belong. For the Diocese of New England, we utilize our in-house seminary, Mary, Our Hope Seminary, which is a combination online and traditional program of priestly formation. For those who have the financial means, a traditional completion of a graduate degree in Theology from an accredited seminary is always preferred. We are devoted to ensuring that all candidates for priesthood are properly education, formed and training for sacramental ministry. The entire program can be completed in 4 years and contains the same coursework and credit hours of a traditional Master of Divinity degree.
Question 18: Do Independent Catholics have their own church properties?
That depends on the church! As most communities start small, usually as a house church, the prayer and hope is that the Spirit grows the community into a larger expression of ministry. Majority of communities grow to the point that a personal home is no longer viable for weekly worship so they turn to neighboring churches for space to rent for worship. Some communities have utilized non-traditional spaces and converted them into worship spaces such as a warehouse or coffee shop. A few communities grow large enough to financially support the purchase of their own property. Within the Diocese of New England, whereas most of the communities rent space from churches, our diocesan church, St. Therese Catholic Church in West Warwick, RI, purchased a former Methodist Church and renovated it into a fully function Catholic parish.
Question 19: Are your clergy paid to be priest?
One of the biggest differences one will experience between Independent Catholics and Roman Catholics or even the Orthodox Churches is the fact that Independent clergy are not paid to be priests. Based on the French worker-priest movement, most of the clergy are bi-vocational meaning they have fulltime secular jobs with families. Furthermore, money/offerings from the church aren’t used to fill the coffers of the hierarch but rather support the ministry of the local community. While some communities donate to help the larger jurisdiction, finances are all local to the parish. So that means when one gives to a local ministry, it stays at the local ministry.
Question 20: What do you say to those who still argue that you aren’t Catholic and are wrong by what you are doing?
In our culture of social media and electronic communication, it is not uncommon to receive emails and messages from individuals, most often anonymous, who are so concerned by who we are and what we are doing as Independent Catholics. Early on, I used to take the time and respond to their questions in the hopes of explaining who we were, etc. Sadly, most times the response would fall upon deaf ears. These individuals had already made up their minds about who we were and not open to any dialogue or conversation. Whether they came across an ad about the Church, heard an announcement about us from their local priest or stumbled across our Facebook page, they felt it was their duty to address the error of our ways. Lately, I realized that wasting time arguing among the matter isn’t helpful nor fruitful. I realized that when encountering individuals who are obstinate about Independent Catholics and against even considering a dialogue, the only response we can adopt is one of prayer and charity. I firmly believe that those attacks are merely work of the evil one trying to distract us from the gospel message of God’s love for all people. I take comfort in the words of Sacred Scripture, “Blessed are you when they revile and persecute you, and say all kinds of evil against you falsely for My sake. Rejoice and be exceedingly glad, for great is your reward in heaven.” (Mt 5: 10-12)
