Defining Old Catholicism: Anything You Can Do I Can Do Better!

I have been struck by the tendency to define what is Old Catholic and what is not. This is certainly a good natured exercise--people need to have a basis on which to form their beliefs and build their theologies. It is also sincere because, especially in America, there is a tendency to label anything non-Roman Catholic as Old Catholic. This is a misguided exercise. There are most certainly those who clearly desire nothing more than to be Roman Catholic, and Old Catholic orders have just been a vehicle for them to achieve this imitation.

The Old Catholic tradition, as this humble writer understands it, is a tradition that is grounded on the independence of the local church in juridical matters. It is also rooted in the independence of belief to some extent. Scholasticism and ultramontanism brought the requirement in Roman Catholic circles to minutely define every article of faith and require it to be necessary for salvation. It is, as St. Vincent of Lerins says, defining that which "has been believed everywhere, always, and by all." In this context, it makes it increasingly difficult to define what is not Old Catholic.

There is also, with the advent of the internet, the explosion of Old Catholic jurisdictions in places like America. One can easily realize that this is to the chagrin of the Old Catholic divines in Europe. However, I would posit that there is too different of a perspective between Europe and America for there to be judgement. European Old Catholicism is active on a continent that is the size of our nation. There is also a difference in size--the Old Catholic Church of the Netherlands conservatively has about 10,000 members. This is, in America, the size of a small megachurch. Although still impressive by American Old Catholic standards, this number does reflect a totally different worldview between the two continents. Both traditions also have a very heavy influx of former Roman Catholics in their leadership--this can sometimes adversely affect the theological tradition as there can be a tendency to dictate what is and is not Old Catholic based on the individual's own theological understandings.

There is also the understanding that the Union of Utrecht has had some very diverse beliefs among its members. The Polish National Catholic Church (PNCC) has defined the Word of God as a sacrament and (at some point was) openly universalist. While this may not directly conflict with the beliefs of other Old Catholic churches, it does show a that each church can have dogmatic differences and still co-exist for 100 some years. This is articulated by Professor Dr. Urs von Arx that the commonality of the Old Catholic tradition is based on:

- the fundamental faith of the Church as witnessed in the liturgy, in creeds or other common statements and finding a certain expression in the practical life of the baptized;

- the liturgy of the Church, especially the Eucharist structured around its poles Word and Sacrament;

- the ministry of the Church, especially the episkopé in its structural unfolding and integration in both the local Church and the communion of local Churches.

This is a very beautiful thing, in my opinion. It is also, ideally, accomplishing something that is crumbling in the Anglican Communion and does not have a strong basis in the Roman Catholic tradition. That is to create a "big tent" where there can be diversity of belief in regards to the non-specifics but a commonality in regards to the essential elements of Catholic Christianity. 

JOKE:

Once I saw this guy on a bridge about to jump. I said, "Don't do it!" He said, "Nobody loves me." I said, "God loves you. Do you believe in God?"

He said, "Yes." I said, "Are you a Christian or a Jew?" He said, "A Christian." I said, "Me, too! Protestant or Catholic?" He said, "Protestant." I said, "Me, too! What franchise?" He said, "Baptist." I said, "Me, too! Northern Baptist or Southern Baptist?" He said, "Northern Baptist." I said, "Me, too! Northern Conservative Baptist or Northern Liberal Baptist?"

He said, "Northern Conservative Baptist." I said, "Me, too! Northern Conservative Baptist Great Lakes Region, or Northern Conservative Baptist Eastern Region?" He said, "Northern Conservative Baptist Great Lakes Region." I said, "Me, too!"

Northern Conservative Baptist Great Lakes Region Council of 1879, or Northern Conservative Baptist Great Lakes Region Council of 1912?" He said, "Northern Conservative Baptist Great Lakes Region Council of 1912." I said, "Die, heretic!" And I pushed him over.

Eucharistic Theologies: Take and Eat Ye One or Many?

One of the most debated topics in the ISM is the various beliefs and practices of the Eucharist. The Eucharist, the most sublime sacrament, is absolutely crucial to our Catholic faith. Yet, there is much discussion about when and how it should be celebrated. This is not a discussion about the various rites and ceremonies--it is in relation to Eucharistic celebrations that are solitary or communal.

Should the Eucharist be celebrated alone or with a congregation? This question has been argued vehemently by each side. Obviously, most would argue clearly that it is better to have a congregation. In my most humble opinion, it does not prevent us from celebrating the sacrament when alone. I arrived at this decision some time ago when I viewed the movie "When in Rome." It is a movie with Van Johnson about the 1950 Holy Year and is, sadly, not yet released on DVD.

The plot of the movie is that a convict boards a boat with a priest and then steals his identity to escape unnoticed in Rome during the Holy Year. Obviously, there would have been a gaggle of priests in the Eternal City. The criminal eventually finds himself in a Trappist-style monastery and the priest, Van Johnson, says something like "there is great consolation knowing that you are here praying for me and the entire world." I'm paraphrasing, but this is a crude comparison to my own Eucharistic beliefs.

The Eucharist is a means of grace to us, but there is also a sort of metaphysical grace that is conferred on the greater world when the Eucharist is celebrated. It is the recognition of Christ's presence among us in a more tangible way with his very Body and Blood. It is good when this is done either alone or in community. There have been times of great spiritual difficulty that I have celebrated the Eucharist alone and received the graces conveyed very tangibly.

What does this mean in the greater theological schema? Does it necessarily convey that we, as priests, are custodians of the sacramental power without the need to offer sacrifice on behalf of the greater community? Well, no. But, in solitary eucharists we do offer sacrifice on behalf of the very world even, as the old saying goes, if we are only surrounded by the saints and angels. Now, we even have the ability to broadcast our liturgies across the world. I know several priests who have successful apostolates broadcasting their masses to those who cannot attend elsewhere.

Is this the only ministry for which a priest can be ordained? Well, not necessarily. Unless one is a true hermit or some other type of recluse, there is still a commitment to minister to the People of God. We exist to serve them and to bring Christ to them in the graces of the sacraments. This looks vastly different to each person--how they absolve others and spread the Gospel. It is also not limited to space--I know priests who have ministered more in grocery stores, parking lots, among friends, and in other places than they do in a "traditional parish." Perhaps that is more close to the message of Jesus than we think.

"And into whatsoever city ye enter, and they receive you, eat such things as are set before you: and heal the sick that are therein, and say unto them, The kingdom of God is come nigh unto you." Luke 10: 8.

Clergy Fashion: Déhanchez & Enchantée!

There is one principle that ISM clergy have never heeded well: simplicity of vesture. In the words of Mademoiselle Chanel: "Before you go out, always take something off". In the ISM, perhaps the more appropriate statement is "The Infant of Prague is to be venerated, not imitated." Don't get me wrong--I am a traditionalist and love brocades as well as all manner of luxurious vestments. The very nature of liturgy is to transcend this world in praising God. It is mysterious and familiar at the same time. The clothing of the celebrant and the atmosphere should reflect the dignity of this most sublime Sacrifice. In other words, it is the anti-polyester.

It's not necessarily a matter of taste or of money. Each parish or clergy person has their own abilities and their own tastes. But, liturgical vesture should be something special and unique. It's not about adding as much as you can and finding it as cheaply made as possible. There's a whole blog devoted to badly dressed clergy (blessedly most of them are Episcopalians). But, besides creating beauty in liturgy there are also a guideline as to what clergy should where and when. This isn't about following Roman rules or imitating any denomination--it's what looks appropriate and honoring the dignity and purpose of every item of clergy vesture. Each item evolved over time and came to symbolize something important to our faith. The mitre symbolizes tongues, the alb is a baptismal garment, the stole as Christ's napkin when washing feet, etc.

Sure, there are certain things that drive me crazy. PLEASE DO NOT wear a chasuble with a cope, or a zuchetto with a clergy suit, or a mitre while in choir dress, or wear a chasuble without an alb, etc., etc., etc. But, it isn't about dressing up. It isn't about looking the most fantastic. It is about creating reverence and dignity. I have been countered in this argument by priests who say: "My people want something casual" or "We don't want to spend the money." To that I answer that Dorothy Day, the great Catholic Worker crusader, realized the importance of beauty and mystery in worship. The story goes that a priest told her he wanted to build a simple, inexpensive church in a poor area. She responded that church was the only place that could help the people transcend out of the slums and experience something beautiful and otherworldly.This isn't social hour--it's holding eternity in an instant and infinity in the palm of your hand. Treat it thus.

"Priest of God, celebrate this Mass as if it were your first Mass, your last Mass, your only Mass."