One of the issues which I’ve written
about frequently is diversity in jurisdictions. But I think that even more can
be discussed about it. Autocephalous Catholicism is unique among church
traditions because it offers a type of menu for people who have specific religious
requirements. Depending on your conscience, there will likely be a jurisdiction
for you. If you want women and LGBT persons ordained, there is a jurisdiction for
you or there is a jurisdiction that does not. If you are attached to the Latin
Mass there is a jurisdiction and there are also jurisdictions that allow you to
make up a liturgy. This diversity is both beneficial as well as challenging.
I will give examples in the
Carfora-descendent churches. Archbishop Richard Arthur Marchenna of the Old Roman
Catholic Church wrote an article on the Sacred Heart. In his article, he stated
“’Sacred Heart’ devotions and novelties are not the practice of Old Roman
Catholics, nor should such be maintained or taught within this church. It is
both sacrilegious and blasphemous and a manifest heresy… Old Roman Catholics repudiate
such novelties which reduces our Lord’s person to ‘bits and pieces’ for the
adoration of the faithful.” While he
held these views, Archbishop Schweikert (of the same church in Chicago) was
pastor of a church named Sacred Heart! Similarly, under Marchenna, Archbishop
Robert Mary Clement was elected as a bishop in 1958. He left the Old Roman
Catholic Church but returned and was finally consecrated on October 6, 1974. He
made national news because of his consecration as being openly gay and offering
holy unions to lesbian and gay individuals. He later founded the Eucharistic
Catholic Church.
Several Old Roman Catholic
jurisdictions have had married bishops while others have not—Archbishops Mathew,
Carfora, Rogers, and others were married. Some of the historic Old Roman
Catholic bishops were remarried after divorces or separated. Other Carfora-line
churches view themselves as Roman Catholic except for jurisdiction and hold to
the dogmas of Papal Infallibility, the Immaculate Conception, and the
Assumption—while others do not. On doctrine, Carfora allowed at least one of his
bishops to utilize the Augsburg Confession—a Lutheran document of faith (where
it did not conflict with Catholic belief). A final difference is on liturgy
where some Carfora-descendant churches offer the Tridentine Mass while others
offer the Novus Ordo.
These differences are not unique
to Carfora churches. The Liberal Catholics, perhaps, have the most diverse
beliefs with some holding to Theosophy while others hold a more orthodox
position. Still other Liberal Catholics ordain women while others do not. The
same is true of the Vilatte-descent churches where one can find varying views
on LGBT issues, women in ministry, etc. Some Vilatte churches, it seems, also
have a strong esoteric connection which is unique among Autocephalous Catholics.
On the other end of the spectrum is the Thuc succession, which ranges to the
Palmarians who elected their own pope to sedevacantists to also-ran
traditionalists who are not easily distinguishable from other traditionalist
groups. Each distinct tradition has people who fall everywhere within issues of
discipline and morality.
While we often think of this as
part of the chaos of the Independent Sacramental Movement, it is similar in mainstream
churches. There are Orthodox churches which have women deaconesses while others
do not. There have been instances within Orthodoxy in America where a priest’s
wife has died or abandoned him and he was been allowed to remarry, despite
being verboten among the Orthodox generally (except within the Ecumenical
Patriarchate). Similarly, the Eastern Orthodox churches take a much laxer view
of divorce than the Oriental Orthodox. Yet
they are still united by a common history and, importantly for many Orthodox, a
common liturgy.
Diversity is also present within
Papal Catholicism. The Ordinariate, the Eastern Catholic Churches, and some Latin
dioceses ordain married men to the priesthood while the Roman Catholic Church
does not. I use Roman Catholic in the form of a proper church distinguishing it
from the Ukrainian Catholic, Russian Catholic, Greek Catholic, etc. churches. Similarly,
the Eastern Catholic Churches have their own Code of Canon Law separate from
that of the Roman Catholic Church. Formally there are different liturgies and
liturgical traditions. Finally, there are also informal differences which exist
in every church. This is how from parish to parish there can be differences in
how divorce, homosexuality, the involvement of women, etc. are handled.
While this may seem overwhelming,
there is no homogeneous church. Because were humans, there will always be differences
what we believe and how we express our faith. This can be dogmatic, moral (as
with divorce and remarriage), liturgical, etc. Differences in practice result because
the church is universal and cannot possibly be the same in every nook and
cranny of the world. So we should allow ourselves a bit more grace as members
of this Movement.
The key is determining what is
essential and what is not for you and for your jurisdiction. For me, it is
belief in the Creeds, at least seven grace-giving sacraments utilizing proper
matter, form, and intent, and the Real Presence of Christ in the Eucharist.
Without these, I believe there could be the legitimate issue of the passing of
apostolic tradition. Another "line in the sand" for me is dangerous individuals in ministry, such as sexual predators and other unsuitable candidates. Generally, however, I tend to hold the view of Archbishop
Marco Antonio de Dominis who said, “In Essentials Unity, In Non-Essentials
Liberty, In All Things Charity” (although often incorrectly attributed to Saint
Augustine). For each person this may be different regarding what is essential according
to their conscience.
What I would caution, however, is
becoming too strict in your understanding of what is essential. There have been
several attempts to bring together groups which held different traditions but
came together in goodwill and prayer. This included the Council of Old Roman Catholic
Bishops, the Sursum Corda Gathering of the American Catholic Union in the
2000s, FOCUS (the Federation of Orthodox Catholic Churches International), and
others. While this may not be the answer for everyone (or may not be the answer
at all), it may be a path forward to working together. Each group had to do the
hard work of determining what was and was not essential and how they would
interact with other groups who held the same, similar, or few common beliefs.
I do hope that despite our
differences we can find some common ground. The final realization is that
despite our claims of lofty histories and auspicious lineages, to Rome,
Canterbury, and Moscow we are just schismatics. Unfortunately, we have seen in
Anglicanism and Roman Catholicism how rigid both the right and the left can be
when it comes to certain issues. Both sides have absolutes which must be
adhered to for any commonality. The better path for us, given or relatively
small numbers, poverty, and independence
may be to work together (at least informally) to build each other up.
This may mean striking a moderate path where we may disagree with others but
allow some flexibility as much as possible (and where our consciences permit).
God desires from you the least degree of purity of
conscience more than all the works you can perform. - St. John of the Cross
Photo: Archbishop Peter Martin Ngo Dinh Thuc.
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