What is the Old Catholic Church?
In the Netherlands from 1723 onward, the
Church of Utrecht found the centralization of the Roman Church going against Christian conscience. In 1870, the Roman Church
proclaimed the Pope to be first over all other bishops and infallible in matters of faith and morals. Up to this time, the
Bishop of Rome, the Pope, Catholic Churches held the Pope, the Bishop of Rome, as first among equals (primus inter pares).
The position of the Pope, as occupant of the Chair of Peter, was one of service and honor, but not authority. Thus, in catholic
conscience, the Roman Church was visibly breaking established tradition. The Church of Utrecht became known as the Old Catholic
Church.(12)
Pius IX "and the bishops supporting him outmaneuvered opponents of infallibility—without ever answering
... historical arguments against it, such as John XXII's Qui quorundum which condemned the Franciscan doctrine of papal
infallibility as the work of the devil (cf p. 37 — so effectively that the council degenerated into a ritual, mock discussion
and (the same people) subsequently destroyed much of Vatican I documentation." How the Pope Became Infallible: Pius IX
and the Politics of Persuasion, August Bernhard Hasler. New York: Doubleday & Co., Inc. 1981.
An Historic Overview of the Old Roman Catholic Churchby The Most Rev. Francis P. Facione
It seems appropriate to begin this discussion with a statement of what
the Old Roman Catholic Church is not. It is not a sect or a schism as some of its self-appointed critics may claim. The Old
Roman Catholic Church is a body of Christians committed to the Person of Jesus Christ and His teaching and, as shall become
evident in this article, forms an historic part of the One, Holy, Catholic and Apostolic Church.
The Old Roman Catholic
Church affirms its historic continuity with the Apostolic Church of the first century through the ancient See of Utrecht in
Holland. St. Willibrord, the Apostle of the Netherlands was consecrated to the Episcopacy by Pope Sergius I in 696 A.D. at
Rome. Upon his return to the Netherlands, he established his See at Utrecht. In addition, he established the dioceses at Deventer
and Haarlem. One of his successors was St. Boniface, the Apostle of Germany. The Church of Utrecht also provided a worthy
occupant for the Papal See in 1552 in the person of Pope Hadrian VI, while two of the most able exponents of the spiritual
life, Geert Groote, who founded the Brothers of the Common Life, and Thomas a Kempis, who is credited with writing the Imitation
of Christ, were both from the Dutch Church.
Assenting to a petition made by the Holy Roman Emperor, Conrad II and Bishop
Heribert of Utrecht, Blessed Pope Eugene III, in the year 1145 A.D., granted the Cathedral Chapter of Utrecht the right to
elect successors to the See in times of vacancy. This privilege was affirmed by the Fourth Council of the Lateran in 1215.
The autonomous character of the Ancient Catholic Church in the Netherlands was further demonstrated when a second papal grant
by Pope Leo X, Debitum Pastoralis, conceded to Philip of Burgundy, the 57th Bishop of Utrecht, that neither he nor any of
his successors, nor any of their clergy or laity, should ever, in the first instance, have his cause evoked to an external
tribunal, not even under pretense of any apostolic letters whatever; and all such proceedings should be, ipso facto, null
and void. This papal concession, in 1520, was of the greatest importance in the defense of the rights of the Church of Utrecht.
Armed
with the protection of the papal concessions, the Church in the Netherlands continued to minister even through the turbulence
of the Reformation. During this period of strife, the Church in the Netherlands, as in many other countries, was forced to
"go underground" in order to survive and remain intact, it did. Eventually, the Archbishop of Utrecht and other church leaders
reached informal agreement with the civil government whereby it could again function openly without interference from the
Reformers.
While peace and toleration was achieved with the civil government, a new, growing tension was developing
for the Church in Utrecht. The cause of this uneasiness was the motivation of the Counter-Reformers, most notably the Jesuits,
to "re- missionize" the Dutch Church. In 1592, the Jesuits, for reasons largely political, began to invade the jurisdiction
of the Archbishop of Utrecht, and although more than once rebuked by the Pope and ordered to submit themselves to the authority
of the Archbishop, their machinations continued unabated. This intrusion of the Counter-Reformers was strongly resisted by
the clergy and bishops of the Netherlands as well as frowned upon by the Dutch government. Nevertheless, in 1691, the Jesuits
took the step of falsely accusing the Archbishop, Petter Codde, of favoring the so-called Jansenist heresy. The Holy Father,
Pope Innocent XII appointed a Commission of Cardinals to investigate the accusations against Archbishop Codde. The result
of this inquiry was a complete and unconditional exoneration of the Archbishop.
Undaunted by the decision of the Commission
appointed by Pope Innocent XII, the Counter-Reformers prevailed upon the new Pope, Clement XI, to summon Archbishop Codde
to Rome in 1700 under the pretext of participating in the Jubilee Year whereupon a second Commission was appointed to try
the Archbishop. The result of this second proceeding was again a complete and unconditional acquittal. While this should have
ended the matter, it didn't. Pope Clement was prevailed upon to issue an order which suspended the Archbishop in 1701 and
appointed a successor to the See of Utrecht.
When news of these events was made public, the indignation, even on the
part of those most favorable to the Counter-Reformers' position was unbound. Believing the suspension of their Archbishop
to be an unprecedented injustice, those left in charge refused to acquiesce in it, and maintained not only the wrongfulness
of the action, but also their unassailable right to choose a successor to Codde, and refused to recognize the person whom
Pope Clement wished to thrust upon them. In this stance, they were joined by many theologians and canon lawyers as well as
bishops and civil officials including the Dutch Government which not only refused to allow Archbishop Codde's "successor"
to function in Holland, but also demanded that Codde be allowed to return to Utrecht.
Upon his return to Utrecht in
June of 1703, Archbishop Codde found everything in the wildest confusion. Continued conflict seemed inevitable as attempts
to resolve the matter were useless. Finally, in a Pastoral Letter of 19 March 1704, Codde announced his decision to retire
from the actual exercise of his office, under protest against the injustice of his suspension. He retired to his country house
near Utrecht where he died on December 18, 1710.
With Archbishop Codde's decision to retire, the administration of
the diocese reverted, according to all principles of canon law, to the Cathedral Chapter which ably discharged its duties.
During this period, the chapter arranged to have an Irish bishop, Luke Fagan, Bishop of Meath and later Archbishop of Dublin,
ordain priests for the Church of Utrecht. Following Luke Fagan's lead, three French bishops also signified their willingness
to ordain clergy for the Dutch church.
Meanwhile, the oppressed Church continued its efforts to obtain a hearing for
resolution of its grievances. Its case was presented to the University of Louvain in May of 1717. In the course of that year
and the next, the entire body of theologians and canonists of the University agreed that the rights of the Chapter of Utrecht
had been violated and the actions against it were not only contrary to church law but null and void. Its appeal to a future
General Council of the Church was ignored. As a result, the Church of Holland which had been, de jure, autonomous, became,
de facto, an independent Catholic church.
Thus was the situation to remain until 1723 when on April 27th, the Cathedral
Chapter proceeded to the election of the Seventh Archbishop of Utrecht, Dr. Cornelius Steenoven, who had been the companion
of Archbishop Codde during his sojourn at Rome. Steenoven was consecrated to the episcopacy on October 15, 1724 by Monsignor
Dominique Varlet, Bishop of Ascalon, then resident in Amsterdam because of his own difficulties with Counter-Reformers and
others intriguing against him. Bishop Varlet was to be called upon to consecrate three other archbishops for Utrecht between
1724 and 1739. He died at the Hague on May 14, 1742.
The Tenth Archbishop, Peter John Meindaerts, consecrated by Varlet
on St. Luke's Day, 1739, proceeded to the consecration of Jerome de Bock for the diocese of Haarlem thus assuring the episcopacy
for the Church of Holland following Varlet's death.
The question of a third bishop had long occupied the attention
of Archbishop Meindaerts. After much discussion and considerable delays, the Archbishop and Canons assembled in September,
1757 and elected Bartholomew John Byevelt, one of the Canons, Bishop of Deventer. He was consecrated bishop on the Conversion
of St. Paul, January 25, 1758.
In 1763, at the call of Archbishop Meindaerts, a synod of the bishops and clergy was
held, and the acts of this synod are a remarkable testimony to its firm hold of the Faith, and its intention that the church
of Holland should remain steadfast in it. With the publication of these acts in other countries, there was considerable hope
that a medium had been found to heal the breach between Rome and the church of Holland. Unfortunately, these hopes were destined
to remain unfulfilled and the church of Holland continued in its forced state of isolation.
In 1853, Pope Pius IX established
a rival hierarchy to that of the church of Holland, and so now there were two churches of Holland, both catholic, rivals,
though not actually enemies. It was this "restoration" of the hierarchy which gave rise to the name "Old Roman Catholic" which
began to be applied to the original Church to distinguish it from the new establishment of Pius IX.
In 1870, Pope Pius
IX convened Vatican Council I, enriching the hope of the church of Holland that it would receive a hearing on its grievances.
Alas this was not to be as its bishops were refused seating in the deliberations of that synod. In fact, at the instigation
of those unfavorable to the cause of the church of Holland, the Vatican Council abolished the principle of appeal to a general
council of the Church.
Following the Vatican Council I, a considerable dissent among Catholics in parts of Germany,
Austria and Switzerland arose over the issue of the definition of papal infallibility as a dogma of the Church. The dissenters,
while holding the Church in General Council to be infallible, were unwilling to accept the proposition that the Pope, acting
alone in matters of faith and morals is infallible (cf Bishop Josip Strossmayer (1815-1905) speech at Vatican I). Many of these Catholics formed independent communities that came to be known as Old Catholic because
they sought to adhere to the beliefs and practices of the Catholic Church of the post-apostolic era. These communities appealed
to the Archbishop of Utrecht who consecrated the first bishops for these groups. Eventually under the leadership of the Church
of Holland, the Old Catholic communities joined together to form the Utrecht Union of Churches. The foregoing text file is
an electronic "reprint" of the first in a series of articles by Bishop Facione, Presiding Bishop of the Old Roman Catholic
Church in North America, published originally in The Scroll by the Society of St. Mark, who has given its permission that
it be freely distributed with attribution.
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