frequently asked questions
What does Old Catholic mean?
“What’s in a name?” What we call people and groups of people are powerful often beyond the words themselves. They either give strength and grace or they separate or demean. So, it is even with the same that we have chosen to identify ourselves with in God’s household: “Old Catholics.”
Old Catholic ... at first, doesn't sound like an open, open-minded and reform-oriented church, admittedly. Because when you think of “old”, most people immediately think of “extremely conservative”, “reactionary” or “out of date”. Old Catholic views are anything but that.
Old Catholic beginnings go back to the first millennium of church history. In the past, the individual regional churches and their bishops were independent. Our Diocese and Communion are still in the tradition of the independent Catholic churches.
The reasons for independence were the resolutions of the First Vatican Council (1869-1870 C.E.) on the infallibility of the Bishop of Rome and his supreme legal authority. From our point of view, decisions were made in those days that are inconsistent with the Bible and Catholic tradition. Many Catholics therefore clung to the “old” Catholic and Apostolic faith. These Catholics, who for reasons of conscience could not accept the new dogmas as beliefs, were excluded from receiving the sacraments and had to organize themselves as an independent Catholic Church: the Old Catholic Church came into being. The name can therefore be traced back to the "old teaching" of the undivided, Catholic, and apostolic Church.
Our guiding principle, then as now, is that clinging to the faith and the order of the old and one united Church, its center and head is Jesus Christ.
What do Old Catholics believe?
Many of us, as growing Catholics learned of our faith with a verifiable certitude, or so we thought. We were given catechism books that contained, what we were taught, was unquestionable truth that would carry us through the storms of life. Those texts were fine for developing minds but they fell flat as we grew older and began to ask questions or not appreciate what we learned so obediently. So many Catholics, in general, have become co-dependent upon official catechism texts in their church that they no longer converse, question, explore, or even pray about their faith. How very sad to our mind and heart!
As Old Catholics, we do not have a “recipe book” (i.e., a catechism book) as such that defines who we are and what we are supposed to believe in faith. As Old Catholics, we share in the faith of all times and places. We are fond of the motto of the 5th century monk, St. Vincent of Lerins: “Catholic is that which has been believed everywhere, always and by everyone.” Thus, Old Catholics have no separate "own" doctrine or our “own” dogmas. In this respect we do differ substantially from other Christian churches.
The only dogmas known to us as Old Catholics are the faith decisions of the church’s first centuries, which are accepted by almost all Christians churches. These decisions concerned the revelation of God as Father, Son, and Holy Spirit and the belief that in Jesus Christ the human and divine are united.
The question of our faith as Old Catholics can therefore be answered not so much by a reference to a catechism or other doctrinal text, but all the more by the invitation to celebrate the Liturgy. In the Liturgy, the sources and contents of the faith are fully expressed. This is done in an ambiguous way in the Liturgy: through the collage of Scripture readings throughout the year and often texts from the early church, but also through newer texts, prayers, hymns and rituals. In the Liturgy, the treasure of faith is expressed in ritual language and in the language of rituals.
Although we do not have our “own” doctrine, we put forth and celebrate a certain and sometimes unique Old Catholic approach to doctrine. Our Old Catholic perspective adheres to the faith of all times that transcends denominational walls and is very often endorsed by everyone who calls themselves Christians. That’s why we call ourselves Catholic, which means “universal” or “whole and entire”.
What are the differences between an Old Catholic and the Roman Catholic experience of Church?
Anyone who joins us for the Sunday Liturgy for the first time can get the feeling that they are lost, like deer in headlights! Our worship space and the liturgy itself are quite similar to those of the Roman Catholic Church. One difference that no one will miss is that you may easily find women as deacons and priests as well as LGBTQ persons in ordained ministry as well as present in the assembly of worshippers. Our language tends to be inclusive and our imagery of God expansive. As you choose to get to know the Old Catholic community better you will soon discover more differences. Our bishops and priests often have spouses and often a family. We attach great importance to everyone’s personal freedom of conscience, and therefore do not have strict moral guidelines in the fields of sexuality, reproductive concerns, euthanasia and other ethical issues. You could call us progressive on these points, but at the same time we cherish our traditions, such as a beautiful liturgy and our Old Catholic heritage. Perhaps the best summary is that we form a multicolored community of faith and feel at home in this day and age and at the same time realize that we are connected to Christians of all times and places.
Hand in hand with the above question is the one that asks us if Old Catholics are progressive or conservative, orthodox or liberal? It’s difficult to divide either our Communion or our dioceses into these kinds of boxes. You could call us a progressive or liberal church because of the space that exists for one’s own religious experiences, the openness to today’s culture and social views of our time and the lack of dogmatic doctrine or compelling moral precepts. Yet Old Catholics consider themselves orthodox Christians, because the emphasis on personal responsibility also leads to a kind of caution not to run after every delusion of our day. This is also reflected in the Liturgy that connects with the way in which Christians have come together in all times and in all places to celebrate their faith, without this leading to rigidity or a fetish for rules. Old Catholics are proud of our history but want to prevent it from turning into a kind of nostalgia for a past that may never have even existed.
To sum it up then, as Old Catholics we are a small, self-aware and contemporary religious communion of communities that is fully in the Catholic tradition with centuries of old, deep roots, and at the same time offers a lot of room for a personal interpretation of the faith. Five hundred years ago the Church became divided within itself from which arose several Protestant church communities. The Catholic remnant of the split, independent of Rome, would come to be known as Old Catholic. We are committed to ecumenism and want to actively contribute to the unification of all Christians. The Old Catholic household is a hospitable religious community, in which people with or without a church background quickly feel at home. We do so immersed in today’s world, not insulated from it.
What do Old Catholics think of the pope?
Since the first centuries of Christianity, the bishop of Rome has had a special place within it. After all, he is seen as the successor of the apostle Peter, who was appointed by Jesus as the leader of the movement that wanted to follow in Jesus' footsteps. Peter was martyred in Rome and was buried on the spot where St. Peter's Basilica now stands. Over the centuries, the pope also gained more and more secular authority and eventually ruled over much of present-day Italy. That changed in the nineteenth century when an Italian independence movement emerged that pushed back the secular power of the pope. This led to a countermovement that gave the pope more power within the Roman Catholic Church and began to function as a kind of super-bishop. At the end of the nineteenth century, an assembly of bishops — the First Vatican Council — determined that the pope could exercise an infallible magisterium, even without the consent of his fellow bishops. In addition, he was given more and more powers, such as for appointing bishops who were elected by the local churches until that time. Some felt that development was contrary to Catholic tradition. Just as in the eighteenth century, when a number of Dutch Catholics chose a bishop themselves without permission from Rome, this caused a rift. The later German-speaking Old Catholic churches that emerged from this conflict did not recognize the pope's new status as a super bishop. As a result, relations between these churches and the Vatican were icy and tense for a long time. Since the Second Vatican Council (1962-1965), in which the Roman Catholic Church opted for modernization in many areas, the relationship has greatly improved. Just like the Anglican Communion, for example, the Old Catholics agree that the bishop of Rome could play a special role in Christianity, as was the case in the first centuries of church history, for example as president of a general council of bishops. But not in the way it took shape in the nineteenth century.
What do Old Catholics think about ethical issues and the role of one's own conscience?
For Old Catholics, personal conscience plays an important role. This does not mean that norms and values do not play a significant role at all. On the contrary, we believe that most people look for a compass for good and evil in their actions and want to do the right thing. Sometimes they find the key to this in their own hearts, sometimes in prayer and reflection, in personal guidance by a clergyperson, and/or in the Bible or other Christian source. As a faith community, we want to help in that search, but we do not have ready-made, compelling or mandatory answers for every life situation. We believe that God enables every human being to do good with the assistance of the Holy Spirit. This does not only apply to matters in our own lives. We believe that God also asks us to practice justice, by standing up for the most vulnerable, fighting injustice, and caring for God's creation. The Kingdom of God is not a building plan for later but requires our commitment to a better world in the here and now.
“What’s in a name?” What we call people and groups of people are powerful often beyond the words themselves. They either give strength and grace or they separate or demean. So, it is even with the same that we have chosen to identify ourselves with in God’s household: “Old Catholics.”
Old Catholic ... at first, doesn't sound like an open, open-minded and reform-oriented church, admittedly. Because when you think of “old”, most people immediately think of “extremely conservative”, “reactionary” or “out of date”. Old Catholic views are anything but that.
- We are a young church with ancient roots.
- We are independent but maintain close relationships with other churches.
- The celebration of the Eucharist is at the center of our spiritual life.
- We are welcoming and inclusive and do not exclude anyone.
- We acknowledge the fallibility of the church and its members - because all of us, including those members who lead us, are human beings and therefore need forgiveness.
- We are an episcopal church: the bishop directs the church directly and independently; he or she is supported by the synodal council elected by the synod.
- We maintain the synodal principle as “our way together on the road:” everyone helps shape it.
- We think progressively, contemporary and reform-oriented: Church remarriage of divorced people, the opening of the ministry for women and LGBTQ persons and the marriage of same-sex couples are reforms that we have already implemented.
Old Catholic beginnings go back to the first millennium of church history. In the past, the individual regional churches and their bishops were independent. Our Diocese and Communion are still in the tradition of the independent Catholic churches.
The reasons for independence were the resolutions of the First Vatican Council (1869-1870 C.E.) on the infallibility of the Bishop of Rome and his supreme legal authority. From our point of view, decisions were made in those days that are inconsistent with the Bible and Catholic tradition. Many Catholics therefore clung to the “old” Catholic and Apostolic faith. These Catholics, who for reasons of conscience could not accept the new dogmas as beliefs, were excluded from receiving the sacraments and had to organize themselves as an independent Catholic Church: the Old Catholic Church came into being. The name can therefore be traced back to the "old teaching" of the undivided, Catholic, and apostolic Church.
Our guiding principle, then as now, is that clinging to the faith and the order of the old and one united Church, its center and head is Jesus Christ.
What do Old Catholics believe?
Many of us, as growing Catholics learned of our faith with a verifiable certitude, or so we thought. We were given catechism books that contained, what we were taught, was unquestionable truth that would carry us through the storms of life. Those texts were fine for developing minds but they fell flat as we grew older and began to ask questions or not appreciate what we learned so obediently. So many Catholics, in general, have become co-dependent upon official catechism texts in their church that they no longer converse, question, explore, or even pray about their faith. How very sad to our mind and heart!
As Old Catholics, we do not have a “recipe book” (i.e., a catechism book) as such that defines who we are and what we are supposed to believe in faith. As Old Catholics, we share in the faith of all times and places. We are fond of the motto of the 5th century monk, St. Vincent of Lerins: “Catholic is that which has been believed everywhere, always and by everyone.” Thus, Old Catholics have no separate "own" doctrine or our “own” dogmas. In this respect we do differ substantially from other Christian churches.
The only dogmas known to us as Old Catholics are the faith decisions of the church’s first centuries, which are accepted by almost all Christians churches. These decisions concerned the revelation of God as Father, Son, and Holy Spirit and the belief that in Jesus Christ the human and divine are united.
The question of our faith as Old Catholics can therefore be answered not so much by a reference to a catechism or other doctrinal text, but all the more by the invitation to celebrate the Liturgy. In the Liturgy, the sources and contents of the faith are fully expressed. This is done in an ambiguous way in the Liturgy: through the collage of Scripture readings throughout the year and often texts from the early church, but also through newer texts, prayers, hymns and rituals. In the Liturgy, the treasure of faith is expressed in ritual language and in the language of rituals.
Although we do not have our “own” doctrine, we put forth and celebrate a certain and sometimes unique Old Catholic approach to doctrine. Our Old Catholic perspective adheres to the faith of all times that transcends denominational walls and is very often endorsed by everyone who calls themselves Christians. That’s why we call ourselves Catholic, which means “universal” or “whole and entire”.
What are the differences between an Old Catholic and the Roman Catholic experience of Church?
Anyone who joins us for the Sunday Liturgy for the first time can get the feeling that they are lost, like deer in headlights! Our worship space and the liturgy itself are quite similar to those of the Roman Catholic Church. One difference that no one will miss is that you may easily find women as deacons and priests as well as LGBTQ persons in ordained ministry as well as present in the assembly of worshippers. Our language tends to be inclusive and our imagery of God expansive. As you choose to get to know the Old Catholic community better you will soon discover more differences. Our bishops and priests often have spouses and often a family. We attach great importance to everyone’s personal freedom of conscience, and therefore do not have strict moral guidelines in the fields of sexuality, reproductive concerns, euthanasia and other ethical issues. You could call us progressive on these points, but at the same time we cherish our traditions, such as a beautiful liturgy and our Old Catholic heritage. Perhaps the best summary is that we form a multicolored community of faith and feel at home in this day and age and at the same time realize that we are connected to Christians of all times and places.
Hand in hand with the above question is the one that asks us if Old Catholics are progressive or conservative, orthodox or liberal? It’s difficult to divide either our Communion or our dioceses into these kinds of boxes. You could call us a progressive or liberal church because of the space that exists for one’s own religious experiences, the openness to today’s culture and social views of our time and the lack of dogmatic doctrine or compelling moral precepts. Yet Old Catholics consider themselves orthodox Christians, because the emphasis on personal responsibility also leads to a kind of caution not to run after every delusion of our day. This is also reflected in the Liturgy that connects with the way in which Christians have come together in all times and in all places to celebrate their faith, without this leading to rigidity or a fetish for rules. Old Catholics are proud of our history but want to prevent it from turning into a kind of nostalgia for a past that may never have even existed.
To sum it up then, as Old Catholics we are a small, self-aware and contemporary religious communion of communities that is fully in the Catholic tradition with centuries of old, deep roots, and at the same time offers a lot of room for a personal interpretation of the faith. Five hundred years ago the Church became divided within itself from which arose several Protestant church communities. The Catholic remnant of the split, independent of Rome, would come to be known as Old Catholic. We are committed to ecumenism and want to actively contribute to the unification of all Christians. The Old Catholic household is a hospitable religious community, in which people with or without a church background quickly feel at home. We do so immersed in today’s world, not insulated from it.
What do Old Catholics think of the pope?
Since the first centuries of Christianity, the bishop of Rome has had a special place within it. After all, he is seen as the successor of the apostle Peter, who was appointed by Jesus as the leader of the movement that wanted to follow in Jesus' footsteps. Peter was martyred in Rome and was buried on the spot where St. Peter's Basilica now stands. Over the centuries, the pope also gained more and more secular authority and eventually ruled over much of present-day Italy. That changed in the nineteenth century when an Italian independence movement emerged that pushed back the secular power of the pope. This led to a countermovement that gave the pope more power within the Roman Catholic Church and began to function as a kind of super-bishop. At the end of the nineteenth century, an assembly of bishops — the First Vatican Council — determined that the pope could exercise an infallible magisterium, even without the consent of his fellow bishops. In addition, he was given more and more powers, such as for appointing bishops who were elected by the local churches until that time. Some felt that development was contrary to Catholic tradition. Just as in the eighteenth century, when a number of Dutch Catholics chose a bishop themselves without permission from Rome, this caused a rift. The later German-speaking Old Catholic churches that emerged from this conflict did not recognize the pope's new status as a super bishop. As a result, relations between these churches and the Vatican were icy and tense for a long time. Since the Second Vatican Council (1962-1965), in which the Roman Catholic Church opted for modernization in many areas, the relationship has greatly improved. Just like the Anglican Communion, for example, the Old Catholics agree that the bishop of Rome could play a special role in Christianity, as was the case in the first centuries of church history, for example as president of a general council of bishops. But not in the way it took shape in the nineteenth century.
What do Old Catholics think about ethical issues and the role of one's own conscience?
For Old Catholics, personal conscience plays an important role. This does not mean that norms and values do not play a significant role at all. On the contrary, we believe that most people look for a compass for good and evil in their actions and want to do the right thing. Sometimes they find the key to this in their own hearts, sometimes in prayer and reflection, in personal guidance by a clergyperson, and/or in the Bible or other Christian source. As a faith community, we want to help in that search, but we do not have ready-made, compelling or mandatory answers for every life situation. We believe that God enables every human being to do good with the assistance of the Holy Spirit. This does not only apply to matters in our own lives. We believe that God also asks us to practice justice, by standing up for the most vulnerable, fighting injustice, and caring for God's creation. The Kingdom of God is not a building plan for later but requires our commitment to a better world in the here and now.