Christ the King Old Catholic Church is Catholic, but not Roman
DOCUMENTS AND COMMENTS SUPPORTING VALIDITY OF
OLD CATHOLIC SACRAMENTS
DOMINUS IESUS
"On the Unicity and Salvific Universality of Jesus Christ and the Church"
This document was written by Pope St. John Paul II, and declared valid by Pope Benedict XVI and Pope Francis!
In a nutshell, this document accepted by the last 3 popes says that the Old Catholic Church (like Christ the King OCC in Albuquerque, NM) is Catholic by 3 things: it has a 3 step ordained ministry in deacon/priest/bishop, 7 Sacraments, and the Real Presence of Jesus Christ in the form of Bread and Wine (the Holy Eucharist) which have become his Body and Blood as Mass. While the Vatican and the last 3 popes have accepted DOMINUS IESUS, many local RCC bishops and priests are ignorant of this document and misguidedly persecute the Old Catholic Church.
This declaration was approved by Pope John Paul II in June, 2000, and was published on August 6, 2000 by the Congregation for the Doctrine of the Faith and signed by its then Prefect, Joseph Cardinal Ratzinger, later Pope Benedict XVI. This was affirmed by Pope Francis. It is most widely known for its elaboration of the Catholic dogma that the Catholic Church is the sole true Church of Christ. For the NACEC, Dominus Iesus confirms that the Old Catholic Church is a valid (though illicit) Catholic Church due to our Apostolic Succession and Episcopate and celebration of the Seven Sacraments, especially the Holy Eucharist and Real Presence of our Savior Jesus Christ. Rome sees the NACEC and all Old Catholic Churches illicit due to our not recognizing the Roman Pontiff as head of the universal Church, but only the Roman Catholic Church. The Pope retains the honorific “Vicar of Christ” and “Successor of St. Peter.” The NACEC does not seek approval from the Roman Catholic Church or the Pope, but is happy to see that even the RCC acknowledges the validity of our Church and Sacraments. For Old Catholics and us in the NACEC, the Pope is “primus inter pares,” or First Among Equals. He is not supreme but first in line. The Pope of Rome is the Primate and Patriarch of the West (the Latin Catholic Church) due to his being Bishop of Rome, or the first among all Catholic bishops. As a side note DOMINUS IESUS does not accept any Protestant Church as a “Church” at all, due to their rejection of Apostolic Succession and the Real Presence in the Holy Eucharist and Mass and downgrades Protestants to “ecclesial communities.” The Old Catholic Church and the Orthodox Churches are in the same category as seen by the Roman Catholic Church: Valid, but Illicit.
OLD CATHOLIC SACRAMENTS
DOMINUS IESUS
"On the Unicity and Salvific Universality of Jesus Christ and the Church"
This document was written by Pope St. John Paul II, and declared valid by Pope Benedict XVI and Pope Francis!
In a nutshell, this document accepted by the last 3 popes says that the Old Catholic Church (like Christ the King OCC in Albuquerque, NM) is Catholic by 3 things: it has a 3 step ordained ministry in deacon/priest/bishop, 7 Sacraments, and the Real Presence of Jesus Christ in the form of Bread and Wine (the Holy Eucharist) which have become his Body and Blood as Mass. While the Vatican and the last 3 popes have accepted DOMINUS IESUS, many local RCC bishops and priests are ignorant of this document and misguidedly persecute the Old Catholic Church.
This declaration was approved by Pope John Paul II in June, 2000, and was published on August 6, 2000 by the Congregation for the Doctrine of the Faith and signed by its then Prefect, Joseph Cardinal Ratzinger, later Pope Benedict XVI. This was affirmed by Pope Francis. It is most widely known for its elaboration of the Catholic dogma that the Catholic Church is the sole true Church of Christ. For the NACEC, Dominus Iesus confirms that the Old Catholic Church is a valid (though illicit) Catholic Church due to our Apostolic Succession and Episcopate and celebration of the Seven Sacraments, especially the Holy Eucharist and Real Presence of our Savior Jesus Christ. Rome sees the NACEC and all Old Catholic Churches illicit due to our not recognizing the Roman Pontiff as head of the universal Church, but only the Roman Catholic Church. The Pope retains the honorific “Vicar of Christ” and “Successor of St. Peter.” The NACEC does not seek approval from the Roman Catholic Church or the Pope, but is happy to see that even the RCC acknowledges the validity of our Church and Sacraments. For Old Catholics and us in the NACEC, the Pope is “primus inter pares,” or First Among Equals. He is not supreme but first in line. The Pope of Rome is the Primate and Patriarch of the West (the Latin Catholic Church) due to his being Bishop of Rome, or the first among all Catholic bishops. As a side note DOMINUS IESUS does not accept any Protestant Church as a “Church” at all, due to their rejection of Apostolic Succession and the Real Presence in the Holy Eucharist and Mass and downgrades Protestants to “ecclesial communities.” The Old Catholic Church and the Orthodox Churches are in the same category as seen by the Roman Catholic Church: Valid, but Illicit.
Bishop Carlos Duarte Costa, Pope John Paul II, Pope Benedict XVI, Pope Francis
You are invited to read the English translation of DOMINUS IESUS at the following link:
http://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_20000806_dominus-iesus_en.html
When reading the Vatican document, please remember the phrase “the Catholic” means “the ROMAN Catholic...”
Of particular importance is Section IV, Paragraph 17: see below:
Dominus Iesus, August 6, 2000
IV. UNICITY AND UNITY OF THE CHURCH
Paragraph 17: Churches that maintain apostolic succession are true local Churches. The Church of Christ is present and operative in these local Churches. “Therefore, there exists a single Church of Christ, which subsists in the Catholic Church, governed by the Successor of Peter and by the Bishops in communion with him.58 The Churches which, while not existing in perfect communion with the Catholic Church, remain united to her by means of the closest bonds, that is, by apostolic succession and a valid (Real Presence, emphasis mine) Eucharist, are true particular Churches.59 Therefore, the Church of Christ is present and operative also in these Churches, even though they lack full communion with the Catholic Church, since they do not accept the Catholic doctrine of the Primacy (the Pope is the actual head of all Catholics and the worldwide One, Holy, Catholic, and Apostolic Church, emphasis mine), which, according to the will of God, the Bishop of Rome objectively has and exercises over the entire Church.” Communities without apostolic succession (ie: Protestant Churches, emphasis mine) are not truly Churches. “On the other hand, the ecclesial communities which have not preserved the valid Episcopate and the genuine and integral substance of the Eucharistic mystery,are not Churches in the proper sense; however, those who are baptized in these communities are, by Baptism, incorporated in Christ and thus are in a certain communion, albeit imperfect, with the Church.Baptism in fact tends per se toward the full development of life in Christ, through the integral profession of faith, the Eucharist, and full communion in the Church.”
IV. UNICITY AND UNITY OF THE CHURCH
Paragraph 17: Churches that maintain apostolic succession are true local Churches. The Church of Christ is present and operative in these local Churches. “Therefore, there exists a single Church of Christ, which subsists in the Catholic Church, governed by the Successor of Peter and by the Bishops in communion with him.58 The Churches which, while not existing in perfect communion with the Catholic Church, remain united to her by means of the closest bonds, that is, by apostolic succession and a valid (Real Presence, emphasis mine) Eucharist, are true particular Churches.59 Therefore, the Church of Christ is present and operative also in these Churches, even though they lack full communion with the Catholic Church, since they do not accept the Catholic doctrine of the Primacy (the Pope is the actual head of all Catholics and the worldwide One, Holy, Catholic, and Apostolic Church, emphasis mine), which, according to the will of God, the Bishop of Rome objectively has and exercises over the entire Church.” Communities without apostolic succession (ie: Protestant Churches, emphasis mine) are not truly Churches. “On the other hand, the ecclesial communities which have not preserved the valid Episcopate and the genuine and integral substance of the Eucharistic mystery,are not Churches in the proper sense; however, those who are baptized in these communities are, by Baptism, incorporated in Christ and thus are in a certain communion, albeit imperfect, with the Church.Baptism in fact tends per se toward the full development of life in Christ, through the integral profession of faith, the Eucharist, and full communion in the Church.”
Acknowledgement from Catholic Sources on the Validity and Catholicity of the Old Catholic Church and Holy Orders
CATHOLIC ANSWERS: Fr. Charles Grondin May 03, 2017
Full Question
What should I do about an Old Catholic Church in my city? It makes several claims on its website about its sacraments being valid.
Answer
The Old Catholic Church is a schismatic communion of churches that broke away from the Catholic Church in the eighteenth and nineteenth centuries over the issue of papal authority.
Because its bishops had been validly ordained, they retained the ability to ordain other bishops and priests.
This was confirmed on January 3, 1987, by the Congregation for the Doctrine of the Faith (Prot. no. 795/68):
Among the churches which are in the same situation as the oriental churches named in can. 844 § 3 we include the Old Catholic churches in Europe and the Polish National Church in the United States of America.
The Catholic Church has recognized the sacraments of the Old Catholic Church as valid and in the same category as the sacraments of the Eastern Orthodox Churches. However, the Old Catholic Church in more recent times has begun ordaining women. Since such ordinations are invalid, the Catholic Church cannot recognize any sacraments (other than baptism) as valid that a female priest performs.
This issue also presents problems when it comes to valid lines of apostolic succession. A female bishop can impart ordination to neither priests nor bishops, thus rendering their ordination and sacraments also invalid (except for baptisms). As of now, I am unaware that the Old Catholic Church has ordained any female bishops, and thus its line of apostolic succession appears to still be valid.
Even though the sacraments of these churches are valid (when performed by a validly ordained priest), they are still illicit, and therefore Catholics should avoid them outside a danger-of-death situation.
+++
In November, 1996 the Roman Catholic National Conference of Catholic Bishops issued Guidelines for the Reception of Communion for Catholics. In this document is the following statement. “According to Roman Catholic discipline, the Code of Canon Law does not object to the reception of communion by Christians of these Churches (canon 844 §3).”
The Churches referred to are the Orthodox Churches, the Assyrian Church of the East, and the Polish National Catholic Church. (The “ Assyrian Church of the East” is the Church of this apostolic line with Mar Dinkha IV as Catholicos Patriarch.)
"Canon 844 §1. Catholic ministers administer the sacraments licitly to Catholic members of the Christian faithful alone, who likewise receive them licitly from Catholic ministers alone, without prejudice to the prescripts of §§2, 3, and 4 of this canon, and canon 861, §2.
"§2. Whenever necessity requires it or true spiritual advantage suggests it, and provided that danger of error or of indifferentism is avoided, the Christian faithful for whom it is physically or morally impossible to approach a Catholic minister are permitted to receive the sacraments of penance, Eucharist, and anointing of the sick from non-Catholic ministers in whose Churches these sacraments are valid.
"§3. Catholic ministers administer the sacraments of penance, Eucharist, and anointing of the sick licitly to members of Eastern Churches which do not have full communion with the Catholic Church if they seek such on their own accord and are properly disposed. This is also valid for members of other Churches which in the judgment of the Apostolic See are in the same condition in regard to the sacraments as these Eastern Churches.
"§4. If the danger of death is present or if, in the judgment of the diocesan bishop or conference of bishops, some other grave necessity urges it, Catholic ministers administer these same sacraments licitly also to other Christians not having full communion with the Catholic Church, who cannot approach a minister of their own community and who seek such on their own accord, provided that they manifest Catholic faith in respect to these sacraments and are properly disposed.
"§5. For the cases mentioned in §§2, 3, and 4, the diocesan bishop or conference of bishops is not to issue general norms except after consultation at least with the local competent authority of the interested non-Catholic Church or community."
https://www.catholicnewsagency.com/news/pope-francis-reaches-out-to-schismatic-old-catholic-church-28251
Full Question
What should I do about an Old Catholic Church in my city? It makes several claims on its website about its sacraments being valid.
Answer
The Old Catholic Church is a schismatic communion of churches that broke away from the Catholic Church in the eighteenth and nineteenth centuries over the issue of papal authority.
Because its bishops had been validly ordained, they retained the ability to ordain other bishops and priests.
This was confirmed on January 3, 1987, by the Congregation for the Doctrine of the Faith (Prot. no. 795/68):
Among the churches which are in the same situation as the oriental churches named in can. 844 § 3 we include the Old Catholic churches in Europe and the Polish National Church in the United States of America.
The Catholic Church has recognized the sacraments of the Old Catholic Church as valid and in the same category as the sacraments of the Eastern Orthodox Churches. However, the Old Catholic Church in more recent times has begun ordaining women. Since such ordinations are invalid, the Catholic Church cannot recognize any sacraments (other than baptism) as valid that a female priest performs.
This issue also presents problems when it comes to valid lines of apostolic succession. A female bishop can impart ordination to neither priests nor bishops, thus rendering their ordination and sacraments also invalid (except for baptisms). As of now, I am unaware that the Old Catholic Church has ordained any female bishops, and thus its line of apostolic succession appears to still be valid.
Even though the sacraments of these churches are valid (when performed by a validly ordained priest), they are still illicit, and therefore Catholics should avoid them outside a danger-of-death situation.
+++
In November, 1996 the Roman Catholic National Conference of Catholic Bishops issued Guidelines for the Reception of Communion for Catholics. In this document is the following statement. “According to Roman Catholic discipline, the Code of Canon Law does not object to the reception of communion by Christians of these Churches (canon 844 §3).”
The Churches referred to are the Orthodox Churches, the Assyrian Church of the East, and the Polish National Catholic Church. (The “ Assyrian Church of the East” is the Church of this apostolic line with Mar Dinkha IV as Catholicos Patriarch.)
"Canon 844 §1. Catholic ministers administer the sacraments licitly to Catholic members of the Christian faithful alone, who likewise receive them licitly from Catholic ministers alone, without prejudice to the prescripts of §§2, 3, and 4 of this canon, and canon 861, §2.
"§2. Whenever necessity requires it or true spiritual advantage suggests it, and provided that danger of error or of indifferentism is avoided, the Christian faithful for whom it is physically or morally impossible to approach a Catholic minister are permitted to receive the sacraments of penance, Eucharist, and anointing of the sick from non-Catholic ministers in whose Churches these sacraments are valid.
"§3. Catholic ministers administer the sacraments of penance, Eucharist, and anointing of the sick licitly to members of Eastern Churches which do not have full communion with the Catholic Church if they seek such on their own accord and are properly disposed. This is also valid for members of other Churches which in the judgment of the Apostolic See are in the same condition in regard to the sacraments as these Eastern Churches.
"§4. If the danger of death is present or if, in the judgment of the diocesan bishop or conference of bishops, some other grave necessity urges it, Catholic ministers administer these same sacraments licitly also to other Christians not having full communion with the Catholic Church, who cannot approach a minister of their own community and who seek such on their own accord, provided that they manifest Catholic faith in respect to these sacraments and are properly disposed.
"§5. For the cases mentioned in §§2, 3, and 4, the diocesan bishop or conference of bishops is not to issue general norms except after consultation at least with the local competent authority of the interested non-Catholic Church or community."
https://www.catholicnewsagency.com/news/pope-francis-reaches-out-to-schismatic-old-catholic-church-28251
I. Letter of the Archbishop of Utrecht to the Archbishop of Canterbury-
II. Resolution of the Tenth International Congress of Old Catholic Bishops, Berne, 1925, as regards relations with the Church of England.
(1) The Congress is glad to be able to state that friendly relations, with the Church of England have been renewed. The question of the Apostolic Succession does not hinder a closer contact of both churches, as the Church of England did not wish to interrupt that succession. The ordinal of King Edward the Sixth can be accepted as a valid rite of consecration.
(2) The Congress requests the supreme ecclesiastical authorities of all Old Catholic Churches to pass a general resolution regarding the validity of the Anglican rite of ordination.
III. Statement of the Conference of Old Catholic Bishops regarding the Validity of Anglican Ordination.
The Conference of Old Catholic Bishops united in the Convention of Utrecht, assembled in their session of Sept. 2nd, 1925, at Berne, in taking notice of the acceptance of the Orders of the Church of England by the Church of Utrecht, fully stands to that decision, which corresponds to former declarations made by Old Catholic Bishops and savants of Germany and Switzerland, and gives expression to the fervent hope of a future more intimate and powerful contact with the Church of England and her daughter churches on a truly Catholic basis.
By order of the Secretary of the Conference,
(Signed) BISHOP ADOLF KURY, D.D Berne, Sept. 2nd, 1925.
II. Resolution of the Tenth International Congress of Old Catholic Bishops, Berne, 1925, as regards relations with the Church of England.
(1) The Congress is glad to be able to state that friendly relations, with the Church of England have been renewed. The question of the Apostolic Succession does not hinder a closer contact of both churches, as the Church of England did not wish to interrupt that succession. The ordinal of King Edward the Sixth can be accepted as a valid rite of consecration.
(2) The Congress requests the supreme ecclesiastical authorities of all Old Catholic Churches to pass a general resolution regarding the validity of the Anglican rite of ordination.
III. Statement of the Conference of Old Catholic Bishops regarding the Validity of Anglican Ordination.
The Conference of Old Catholic Bishops united in the Convention of Utrecht, assembled in their session of Sept. 2nd, 1925, at Berne, in taking notice of the acceptance of the Orders of the Church of England by the Church of Utrecht, fully stands to that decision, which corresponds to former declarations made by Old Catholic Bishops and savants of Germany and Switzerland, and gives expression to the fervent hope of a future more intimate and powerful contact with the Church of England and her daughter churches on a truly Catholic basis.
By order of the Secretary of the Conference,
(Signed) BISHOP ADOLF KURY, D.D Berne, Sept. 2nd, 1925.
Full Question
What should I do about an Old Catholic Church in my city? It makes several claims on its website about its sacraments being valid.
Answer
The Old Catholic Church is a schismatic communion of churches that broke away from the Catholic Church in the eighteenth and nineteenth centuries over the issue of papal authority.
Because its bishops had been validly ordained, they retained the ability to ordain other bishops and priests.
This was confirmed on January 3, 1987, by the Congregation for the Doctrine of the Faith (Prot. no. 795/68):
Among the churches which are in the same situation as the oriental churches named in can. 844 § 3 we include the Old Catholic churches in Europe and the Polish National Church in the United States of America.
The Catholic Church has recognized the sacraments of the Old Catholic Church as valid and in the same category as the sacraments of the Eastern Orthodox Churches. However, the Old Catholic Church in more recent times has begun ordaining women. Since such ordinations are invalid, the Catholic Church cannot recognize any sacraments (other than baptism) as valid that a female priest performs.
This issue also presents problems when it comes to valid lines of apostolic succession. A female bishop can impart ordination to neither priests nor bishops, thus rendering their ordination and sacraments also invalid (except for baptisms). As of now, I am unaware that the Old Catholic Church has ordained any female bishops, and thus its line of apostolic succession appears to still be valid.
What should I do about an Old Catholic Church in my city? It makes several claims on its website about its sacraments being valid.
Answer
The Old Catholic Church is a schismatic communion of churches that broke away from the Catholic Church in the eighteenth and nineteenth centuries over the issue of papal authority.
Because its bishops had been validly ordained, they retained the ability to ordain other bishops and priests.
This was confirmed on January 3, 1987, by the Congregation for the Doctrine of the Faith (Prot. no. 795/68):
Among the churches which are in the same situation as the oriental churches named in can. 844 § 3 we include the Old Catholic churches in Europe and the Polish National Church in the United States of America.
The Catholic Church has recognized the sacraments of the Old Catholic Church as valid and in the same category as the sacraments of the Eastern Orthodox Churches. However, the Old Catholic Church in more recent times has begun ordaining women. Since such ordinations are invalid, the Catholic Church cannot recognize any sacraments (other than baptism) as valid that a female priest performs.
This issue also presents problems when it comes to valid lines of apostolic succession. A female bishop can impart ordination to neither priests nor bishops, thus rendering their ordination and sacraments also invalid (except for baptisms). As of now, I am unaware that the Old Catholic Church has ordained any female bishops, and thus its line of apostolic succession appears to still be valid.
Old Catholic Validity of Holy Orders and Sacraments
It is fundamental that some Christian sects that have separated from Roman Catholicism have retained valid Sacraments, including the Sacrament of Orders:
“Every validly consecrated bishop, including heretical, schismatic, simonistic or excommunicated bishops, can validly dispense the Sacrament of Order, provided that he has the requisite intention, and follows the essential external rite (set. Certa). Cf. D 855, 860; CIC 2372.” Fundamentals of Catholic Dogma by Dr. Ludwig Ott, 1952, p. 456.
The fact that the Old Catholic Church has valid Sacramental Orders is virtually contested by no one conversant with sacramental theology and in possession of even a modicum of neutrality:
"A validly consecrated bishop can validly confer all orders from the minor orders to the episcopate inclusively ... For this reason the ordinations performed by the bishops of the Old Catholics are consider valid." A Practical Commentary on the Code of Canon Law, revised and enlarged edition, by Rev. Stanislaw Woywod, OFM, LLB. Vol. 1, Sec. 881 P. 558, 1948.
"They [Old Catholics] have received valid orders." Roman Catholic Dictionary, by Addison Arnold.
"The Old Catholic Church has received valid episcopal consecration." Christian Denominations, by Rev. Konrad Algermissen, 1945.
"Their [Old Catholic] Orders and Sacraments are valid." A Catholic Dictionary, by Donald Attwater, 1958, 1997.
"These [Old Catholics] Orders are valid." The Far East Magazin, June, 1928, published by the Saint Columban Fathers of St. Columbans, Nebraska, in reply to any inquiry about the Old Catholic Church.
"The Roman Church recognizes the validity of Old Catholic Orders and other Sacraments." 1974 Catholic Almanac, by Felician A. Roy, OFM, page 368.
“Ordinations conferred by dissident Oriental bishops, Jansenists and Old Catholics are generally valid, because of a validly consecrated hierarchy. (cf. Pius IX, Ency. Etsi multa, 21 November 1873)” – Halligan, Rev. Nicholas, O.P., The Administration of the Sacraments, 1963, p. 393, footnote 19.
“In our days, certain Anglicans have gone to Holland to be ordained by the Jansenist [Old Catholic] bishop, which ordination is almost certainly valid...” Synopsis Theologiae Dogmaticae, Tanquerey, Vol. II, 1905, p. 618.
"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 ... The Old Catholics, like the Orthodox, posses a valid priesthood." Separated Brethren, William J. Whalen, 1958, 1966, pp. 204, 248.
It is fundamental that some Christian sects that have separated from Roman Catholicism have retained valid Sacraments, including the Sacrament of Orders:
“Every validly consecrated bishop, including heretical, schismatic, simonistic or excommunicated bishops, can validly dispense the Sacrament of Order, provided that he has the requisite intention, and follows the essential external rite (set. Certa). Cf. D 855, 860; CIC 2372.” Fundamentals of Catholic Dogma by Dr. Ludwig Ott, 1952, p. 456.
The fact that the Old Catholic Church has valid Sacramental Orders is virtually contested by no one conversant with sacramental theology and in possession of even a modicum of neutrality:
"A validly consecrated bishop can validly confer all orders from the minor orders to the episcopate inclusively ... For this reason the ordinations performed by the bishops of the Old Catholics are consider valid." A Practical Commentary on the Code of Canon Law, revised and enlarged edition, by Rev. Stanislaw Woywod, OFM, LLB. Vol. 1, Sec. 881 P. 558, 1948.
"They [Old Catholics] have received valid orders." Roman Catholic Dictionary, by Addison Arnold.
"The Old Catholic Church has received valid episcopal consecration." Christian Denominations, by Rev. Konrad Algermissen, 1945.
"Their [Old Catholic] Orders and Sacraments are valid." A Catholic Dictionary, by Donald Attwater, 1958, 1997.
"These [Old Catholics] Orders are valid." The Far East Magazin, June, 1928, published by the Saint Columban Fathers of St. Columbans, Nebraska, in reply to any inquiry about the Old Catholic Church.
"The Roman Church recognizes the validity of Old Catholic Orders and other Sacraments." 1974 Catholic Almanac, by Felician A. Roy, OFM, page 368.
“Ordinations conferred by dissident Oriental bishops, Jansenists and Old Catholics are generally valid, because of a validly consecrated hierarchy. (cf. Pius IX, Ency. Etsi multa, 21 November 1873)” – Halligan, Rev. Nicholas, O.P., The Administration of the Sacraments, 1963, p. 393, footnote 19.
“In our days, certain Anglicans have gone to Holland to be ordained by the Jansenist [Old Catholic] bishop, which ordination is almost certainly valid...” Synopsis Theologiae Dogmaticae, Tanquerey, Vol. II, 1905, p. 618.
"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 ... The Old Catholics, like the Orthodox, posses a valid priesthood." Separated Brethren, William J. Whalen, 1958, 1966, pp. 204, 248.
The founder of the Old Roman Catholic Church, Arnold Mathew, obtained his episcopal Orders in 1908 from an archbishop of the Old Catholic Church, Gerardus Gils. Assisting and co-consecrating with Gils were two other Old Catholic Bishops, J.J. Van Thiel and J. Dremmel.
In 1910, Arnold Mathew declared autonomy from the Old Catholic Church and founded his own church, the Old Roman Catholic Church. He then published his declaration of beliefs which adhered very closely to the doctrines of the Roman Catholic Church, excepting, among other things, papal infallibility and the primacy of Rome:
In 1910, Arnold Mathew declared autonomy from the Old Catholic Church and founded his own church, the Old Roman Catholic Church. He then published his declaration of beliefs which adhered very closely to the doctrines of the Roman Catholic Church, excepting, among other things, papal infallibility and the primacy of Rome:
- “[W]e hold and declare that there are Seven Holy Mysteries or Sacraments instituted by Our Divine Lord and Saviour Jesus Christ, therefore all of them necessary for the salvation of mankind, though all are not necessarily to be received by every individual, e.g. Holy Orders and Matrimony.”
- “[W]e adhere to the doctrine of the Communion of Saints by invoking and venerating the Blessed Virgin Mary, and those who have received the crown of glory in heaven, as well as the Holy Angels of God.”
- “[W]e consider it a duty on the part of Western Christians to remember His Holiness the Pope as their Patriarch in their prayers and sacrifices. The name of His Holiness should, therefore, retain its position in the Canon of the Mass…”
- “Following the example of our Catholic forefathers, we venerate the adorable Sacrifice of the Mass as the supreme act of Christian worship instituted by Christ Himself.”
- “In accordance with Catholic custom and with the decrees of the Ecumenical Councils, we hold that the honor and glory of God are promoted and increased by the devout and religious use of holy pictures, statues, symbols, relics, and the like, as aids to devotion, and that, in relations to those they represent, they are to be held in veneration.”
- “We consider that the Holy Sacraments should be administered only to those who are members of the Holy Catholic Church, not only by Baptism, but by the profession of the Catholic Faith in its integrity.”
“When a Catholic sacred minister is unavailable and there is urgent spiritual necessity, Catholics may receive the Eucharist, penance, or anointing from sacred ministers of non-Catholic denomination 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.” Rights and Responsibilities, A Catholics’ Guide to the New Code of Canon Law, Rev. Thomas P. Doyle, O.P., page 44.