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Immaculate Conception Church

Old Roman Catholic Church, Hudson Florida

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FAQ: Are You “Old Catholics”?

June 28, 2017 By FrM

  FAQ:  How are Old Roman Catholics related to the Old Catholics?

    Answer:We are not. The name “Old Roman Catholic” (three words, not two) is proper to those who recognize the magisterial authority of the Pope and the Holy See in its authentic exercise, while repudiating the “private” innovations of the New Order (Vatican II) church. The adjective “Old Roman” serves to distinguish us from the “New Romans” who have gone over to the errors of modernism and existentialism. Examination of our Creed will show that we are doctrinally traditional Catholics: Credo

While we trace our Holy Orders to the diocese of Utrecht in Holland we have consistently disowned the doctrinal deviations of the “Old Catholics” and disassociated ourselves from them.

Archbishop Mathew issued a “Declaration of Autonomy” in December of 1910, citing Utrecht’s departure from traditional Catholic practices. In 1913, responding in kind, the “Old Catholic” bishops declared that they did not recognize Archbishop Mathew as one of their own. Early 20th Century ORCC History

The Twelfth General Council of the Old Roman Catholic Church, held in April 1973 declared unanimously: “This General Council reaffirms that it holds and teaches all that is taught by the Roman Catholic Church on matters of Faith and Morals.”

Our Constitution enlarges upon this statement: “This Old Roman Catholic Communion is one in matters of Faith and Morals de fide with the Church established by Jesus Christ. It embraces all such doctrine of the Apostolic See of Rome, and it condemns all heresies and errors condemned by that same See. It accepts as Catholics those who share this doctrine and conduct their affairs accordingly.”

Accordingly, we accept the Infallibility and Jurisdiction of the Pope, as defined by the First Vatican Council—something that no “Old Catholic” would say. The unity of Catholics under a strong and doctrinally orthodox Pope is as elusive for traditional Catholics today as it was for Archbishop Mathew in his day—his Prayer for Catholic Unity remains as appropriate now as then—and points to the papal loyalty of the Old Roman Catholics. Archbishop Mathew’s Prayer

Referring to traditional Catholics as “Old Catholics” has been a disreputable tactic of the New Order and of some schismatic “traditionalists.” Quite incorrectly, both the Modernists and the schismatics generally mis-appropriate the name “Catholic” or “Roman Catholic” for themselves! Do not be deceived by name calling.

[by Fr. Brusca]

Filed Under: FAQs and Q & A

FAQ: Bishops Without Papal Mandate?

June 28, 2017 By FrM

 

    FAQ: How can you ordain [consecrate] bishops without a mandate from Pope John Paul II [now Pope Benedict XVI] ?

(1) Historically, the Old Roman Catholic Church claims the right of its clergy to elect their bishops because this was the right of the Church of Utrecht at the time of Archbishop Peter Codde’s death and the consecration of his successor by Bishop Varlet in 1739. The Church in the Netherlands

(2) In justice, we claim the same right because of the failure of the post-Vatican II Church to provide the Sacraments to the faithful on a reliable basis, and the failure of its leaders to teach the traditional tenets of faith and morals. Letter to a New Convert on Why Modernism Must be Resisited

For many years the Holy See recognized the election of bishops as a prerogative of the people and/or clergy of the diocese in question. In its origins, the College of Cardinals, was an expression of this tradition, being composed of the suffragan bishops of the Archdiocese of Rome (cardinal bishops), the priests of the Diocese of Rome (cardinal priests), and its deacons (cardinal deacons). For a long time it was fixed at 53 or 54 members, reflecting the number and Roman character of the electors.

Lateran II more or less standardized the election of bishops by the cathedral chapter of the diocese. (“More or less,” because there were often political concordats to be dealt with, modifying the accepted norm — even in Papal elections.) Gratian’s Decretals recognize this right, and the Decretals, in turn, were recognized by Pope Gregory VIII.

During the first thousand years of the Church the Holy Father’s influence over the Church was primarily doctrinal. The politics of the Roman Empire and its successor governments, and the general difficulties in communication and transportation preserved the traditional situation until some time around the first millennium. The pre-millennial Popes depended on favorable alliances with secular princes and kings to preserve the unique status and property rights of the Papal States.

For a brief time after the millennium, the Papacy exercised genuine political power relative to the secular rulers of the Western Empire. Innocent III actually exercised the power about which Gregory VII only dreamed. But even at the zenith of Papal power — or, perhaps, as the means by which that zenith was reached — individual dioceses and bishops retained a great deal of autonomy. Bishops politically answerable to no one, who “ran their own show,” so to speak, were as valuable to the Pope as they were dangerous to the Emperor or to the King. Outside of his own Metropolitanate and the Papal States, the Pope was content to let people and dioceses and bishops determine their own organizational destinies.

Papal power peaked somewhere in the 13th century. At its beginning, most historians recognize Pope Innocent III as the most powerful man on earth — at its close nearly everyone recognizes the pontificate of Pope Boniface VIII as “the beginning of the end.” At least some of Boniface’s bishops in France sided with King Philip the Fair against the Pope as tax collector. By the end of Boniface’s pontificate it beginning to be seen that the civil governments of Europe could no longer be relied upon to support the Church as they had for the past few centuries.

The reaction of the Church was mixed. The Papal government at Avignon became much more “centrist” than ever before. A decree from Avignon became necessary to occupy many of the benefices of the Church. (There was even a “futures market” in that one could purchase an “expectative” on a benefice that would become available later on.) Under Pope John XXII, Avignon instituted a profitable system of charges for a variety of papal services. Yet the captivity of the Papacy at Avignon probably did more to return the government of the Church to the bishops. It led to a Council being necessary to depose the three men who claimed to be Pope. The conciliar movement might have been successful were it not for continued threats by Islam, and the progressive secularization of civil government. The threat of having the Church dismembered by infidels and nationalists motivated the previously independent bishops to accept and defend a strong central government of the Church in Rome. The 1917 Code institutionalized the requirement for a papal mandate to consecrate a bishop, under penalty of suspension. The penalty was changed to excommunication in 1958, in reaction to the establishment of the “Peoples’ Church” in Communist China.

The issue of Jansen’s false condemnation having become a dead letter by the 1950s, the Old Roman Catholic Church was prepared to stop ordaining new priests and bishops. It seemed no longer to fulfill any purpose. However, within twenty years, a new purpose became clear. The Second Vatican Council, by its own account acting without dogmatic authority, issued several documents in direct conflict with the Catholic Faith: Religious indifferentism, a distortion of the ends and indissolubility of marriage, and a sort of utopian socialism were championed by the Modernist church. The authority of the Church was severely undermined by the example of a Council called in response to a “voice in the ear of the Pope,” the subsequent spread of “Catholic” Pentecostalism, the poorly defined notion of “collegiality,” and numerous demonstrations that not all bishops were not honorable men. After the Council, the Mass and the sacraments were modified along Calvinist lines, making most of them doubtful from the traditional perspectives of matter, form, minister, and intention.

Our Lord died for us on the Cross that we might know His Truth and receive His Sacraments in order to work out our salvation. No one — not even the Pope in Rome — has thee authority to take these things away from us.

  • [gratefully shared thanks to Fr. Brusca]

Filed Under: FAQs and Q & A

FAQ: Are protestants welcome to Holy Mass?

June 11, 2017 By FrM

We have a number of protestant Christians who attend Holy Mass.  We do not intercommunicate.  In some cases they become regular members of our parish community often with Catholic spouses or friends.  On a number of occasions these members decide to assent to the Catholic Faith.

At communion time we welcome all who are either not of our Faith or who are not properly disposed to receive spiritual communion remaining in their pew.

They are also welcome to kneel at the communion rail and cross their arms to indicate they request a blessing.

Filed Under: FAQs and Q & A

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