The Old Catholic Communion (OCC) is an independent communion of local churches (dioceses) within the ancient synodal, conciliar and Old Catholic traditions of the universal Church. When members of the Roman Catholic Church encounter independent or Old Catholic Churches for the first time, they are often surprised to learn that Catholic denominations exist. Understandably, Roman Catholics will ask about the validity of Orders and Sacraments administered by Old Catholic priests and deacons.
The OCC is not within the jurisdiction of the Roman Catholic Church and so is not obligated to its proper canon law and regulations. The following brief excerpts from the official and other texts of the Roman Catholic Communion may help you better understand your own Catholic faith and life and an expression of that faith called the Old Catholic Communion.
The conversation about Catholicism outside of Rome began in the 4th century with Saint Augustine, the great Doctor of the Church. He writes the Sacraments operate “ex opera operato”, which means, that they act through the power of the sacramental act itself, through the power of Christ. Augustine explicitly says, that when the Sacraments are celebrated with proper matter, form, and intent, outside the communion of the Roman Church, they are still valid (contra parmen, II). Saint Thomas Aquinas, in the 13th century, would go on to refer to Augustine on this matter, and further expound upon the point (Summa Theologiae PIII, Q.82,A7).
This common teaching of Catholic theologians, expressly confirmed by Leo XII in Apostolicae Curae (1896), is that where a minister of Apostolic succession performs the sacrament ritual using the correct matter and form, with no appearance of jest or simulation, he is presumed with moral certainty to have acted validly. After all, to render a sacrament invalid, one must be deliberately lying while uttering the sacramental formula.
The apostolic lineage of the bishops of our Communion come from three traditions: Roman Catholic, Old Catholic, and Anglican.
John Paul II, Ut Unum Sint, (1995)
46…it is a source of joy to note that Catholic ministers are able, in particular cases, to administer the Sacraments of the Eucharist, Penance, and Anointing of the Sick to Christians who are not in full communion with the Catholic Church but who greatly desire to receive these sacraments. Conversely, in specific cases and in particular circumstances, Catholics too can request these same sacraments from ministers of Churches in which these sacraments are valid. The conditions of such reciprocal reception have been laid down in specific norms…
58 By reasons of the very close sacramental bonds between the Catholic Church and the Orthodox Churches, the Decree of Eastern Catholic Churches Orientalium Ecclesiarum has stated: “Pastoral experience clearly shows that with respect to our Eastern brethren there should and can be taken into consideration various circumstances affecting individuals, wherein the unity of the Church is not jeopardized nor are intolerable risks involved, but in which salvation itself and the spiritual profit of souls are urgently at issue. Hence, in view of special circumstances of time, place and personage, the Catholic Church has often adopted and now adopts a milder policy, offering to all the means of salvation and an example of charity among Christians through participation in the Sacraments and in other sacred functions and objects”.
Joseph Cardinal Ratzinger (later Benedict XVI), Perfect of the Congregation of the Faith, August 6, 2000, Dominus Iesus, Section IV: Article 17
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 the communion with him. 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 Eucharist, are true particular Churches…. Therefore, the Church of Christ is present and operative also in the Churches, even though they lack a full communion with the Catholic Church, since they do not accept the Catholic doctrine of the Primacy…. 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 a means of salvation which derive their efficacy from the very fullness of grace and truth entrusted to the Catholic Church.
Hans Kung, The Catholic Church, 2003, p.167
Out of the protest was formed (under the spiritual leadership of Dollinger) the Old Catholic Church (in Switzerland the Christian Catholic Church); this is a church which continues to be Catholic but is Rome-free. With validly consecrated bishops, it seeks to hold to the faith of the church of the first millennium (the first seven councils), to implement a synodal-episcopal constitution with great autonomy for the local church, and accord the pope no more than a primacy of honor.
Customs introduced in the Middles Ages, or only in the nineteenth century, like compulsory celibacy, the obligation to go to confession once a year, the cult of relics, the rosary, veneration of the heart of Jesus and the heart of Mary, are repudiated. In many respects this little bold and ecumenically open Old Catholic Church from the beginning anticipated reforms of the Second Vatican Council and recently has even gone beyond them in the ordination of women.
Vatican II, Unitatis Redintegratio-Decree on Ecumenism, (1964). Ch.3, 1, p.455-65.
Moreover, some, even very many, of the most significant elements and endowments which together go to build up and give life to the church itself, can exist beyond the visible boundaries of the [Roman] Catholic Church: the written Word of God; the life of grace; faith, hope and charity, with the other interior gifts of the Holy Spirit, as well as visible elements. All of these, which come from Christ and lead back to Christ, belong by right to the one Church of Christ…. The special position of the Eastern Churches…These Churches, although separated from us, yet possess true sacraments, above all – by apostolic succession – The priesthood and the Eucharist, whereby they are still joined to us in closest intimacy….
3. It follows that the separated Churches (23) and Communities as such, though we believe them to be deficient in some respects, have been by no means deprived of significance and importance in the mystery of salvation. For the spirit of Christ has not refrained from using them as means for salvation which derive their efficacy from the very fullness of grace and truth entrusted to the Church.
4. Catholics must gladly acknowledge and esteem the truly Christian endowments from our common heritage which are to be found among our separated brethren. It is right and salutary to recognize the riches of Christ and virtuous works in the lives of others that are bearing witness to Christ.
15. These Churches, although separated from us, possess true sacraments, above all by apostolic succession, the priesthood and the Eucharist, whereby they are linked with us in closest intimacy.
Code of Canon Law (1984)
844 S/S2 Whenever necessity requires or genuine spiritual advantage suggests, and provided that the danger of error or indifferentism is avoided, it is lawful for the faithful for whom it is physically or morally impossible to approach a Catholic minister, to receive the sacraments of penance, Eucharist and anointing of the sick from non-[Roman] Catholic ministers in whose churches these sacraments are valid.
S/S2 If after completing a diligent inquiry a prudent doubt still exists whether the sacraments mentioned in
S/S1 were actually or validly conferred, they are to be conferred conditionally.
Thomas P. Doyle, O.P., Rights and Responsibilities, A Catholics’ Guide to the New Code of Canon Law, p. 44
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 denominations who’s 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.
William Joseph Whelan, Separated Brethren: A Review of Protestant, Anglican, Eastern Orthodox and Other Religions in the United States. Indiana: Our Sunday Visitor, 2002
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 the Apostolic Succession…The Old Catholics, like Orthodox, possess a valid priesthood.
All this to say The Old Catholic Church strives to provide space and sanctuary for:
The contemporary Catholic searching to maintain his/her faith but desiring to do so without the excessive institutionalism that often loses contact with the individual.
Those with a Catholic background who feel impeded from full participation in the life and sacraments of the Church.
Those without a particular church background who desire the joy and peace of God’s Word and the sacraments.
Persons who wish to be part of Christ’s Church, and to be at peace with his/her conscience.
Those who are searching.
Those who believe the myth that God is too far away or can abandon you; God is near, God loves you, and God will never leave or abandon you.
Those seeking a spiritual place to heal, refresh and minister.
Our community of Good Shepherd Old Catholic Church is here as a servant of God’s compassion. To all, we pray for your peace and blessing.