Frequently Asked Questions

Why isn't the Traditional Old Roman Catholic Church part of the Roman Catholic Church?

The Traditional Old Roman Catholic Church is part of the Old Roman Catholic Ultrajectine Tradition which emanates from Utrecht, Holland since 1145. In 1145, Pope Eugene III granted the See of Utrecht the right of election of its own bishops. The Holy See confirmed this autonomous right in 1215, 1520 and 1717. Our Bishops retain and exercise those papal grants given that Ultrajectine See and Her successive ORC Bishops. As such, we maintain not only the privilege extended to us by Bl. Pope Eugene III but maintain, as well, our position of being part of the one, true, Holy and Apostolic Church.

Does the Traditional Old Roman Catholic Church have valid orders and sacraments?

"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 Apostolic Succession ... The Old Catholics, like the Orthodox, posses a valid priesthood." Separated Brethren, William J. Whalen, pp. 204, 248.

We maintain that Abp. Arnold Harris Mathew's excommunication by Rome was an illegal action by the Pope because of Debitum Pastoralis (Leo X, 1520). The British ORC Archbishop Matthew consecrated the first ORCC Bishop for America. In the early 1970's a priest named Fr. Derek Lang, who was a member of Archbishop Richard Arthur Marchenna's Old Roman Catholic Diocese, was working on a proposal to have the ORCC accepted as a Vicariate within the Roman Church. He was negotiating with Cardinal Carberry at the time. It all fell through. The proposed title was "The Vicariate for Roman Catholics of the Ultrajectine Tradition". The late Abp. Marchenna then began adding the term to the name of his diocese: Old Roman Catholic Church in America (Ultrajectine Tradition). There was also a subtle distinction in the use of prepositions, e.g., the Bishop at Newark instead of the Bishop of Newark. "In America" was also used in place of "of America".

What is an "ultrajectine" Catholic?

"Ultrajectine" is from the Latin - ultrajectensis. It is the Latin word for Utrecht. Utrecht is where the Roman Catholic Diocese under Archbishop Peter Codde in about 1702 ran into difficulties with Rome. Utrecht had always been free to elect its own bishops and to consecrate them. There was a sense at that time of sovereignty in the national diocese. Bishops were the final recourse in a diocese. "Primus inter pares" (First among equals) was more or less in effect. They did not have to get the approval of Rome. The individual was and is the final arbiter of decisions of conscience guided by the Ordinary of the local diocese. The Church in Utrecht was identified as the Catholic Old Diocese of Utrecht after Pius IX "restored the Catholic hierarchy" in 1850 to distinguish it from the "new" Diocese of Utrecht and its archbishop appointed by the Pope. In that sense, "old" Catholic was used prior to Professor Dollinger and his crypto-Lutheran "Old Catholics".

In fact, the controversy is much older--from about the time of the Counter Reformation and the exuberance of our brethren of the Society of Jesus. It reached the boiling point with Codde's administration -- and his "trial for heresy" at Rome during the Holy Year of 1700. The "tribunal" was convened because the Dutch Church was receiving Jansenist fugitives from France -- and giving them aid and comfort -- and had been doing so since the destruction of Port Royal. That incensed the Jesuits and precipitated the juncture.

During this time another party existed in church called the Ultramontanes. Specifically this was represented by a new religious order, the Jesuits, who interpreted that all ecclesial power came from "over the mountains" or from Rome. The individual was told what his conscience was and all decisions were made for him or her. The Ultramontanes became the major party and are now in control within the Vatican. The Ultrajectines (such as the ATCC) are the minority party and are generally excluded. In practical terms, the Ultrajectines are now the Old Roman Catholics and some nonpapal Traditional Catholics (such as the ATCC). Not many recognize this distinction. Perhaps St. Paul was the first Ultrajectine when he disagreed with Peter over what foods were unclean and over the circumcision of Gentiles.

We are NOT under the Vatican jurisdiction although we do accede that the Holy Father is infallible when His Holiness speaks ex cathedra. We are NOT subject to the Novus Ordo Concilliar Church which is better known to us as the Roman Catholic Church of the Ultramontane Tradition. The Vatican based Catholics are ultramontanes -- we are ultrajectines. Still "PART AND PARCEL" of the same magisterium.

Please don't confuse us with the post First Vatican Council Old Catholics which first sprang up in Europe after 1873. This continental movement began with the consecration of the first bishop by the ORC bishops of Utrecht, Deventer and Haarlem. But the Church of Utrecht did not become part of what is now the Utrecht Union of Churches until after 1873. There are significant differences in faith and praxis between Old Catholics and Old Roman Catholics.

What is it that separates you from the Holy Roman Catholic Church?

We ARE also "The Holy Roman Catholic Church." In essence, it is our emphasis on the primacy of a correctly informed conscience and intelligent assent to the Scriptural mandates and the teaching magisterium along with the collegial administration of the ORCC. Our bishops exercise a charismatic yet collegial leadership of the Church. We are a missionary Church as is every ORC and OC body here in the States. What visibly sets us apart from Rome is our adherence to traditional praxis and devotions and our faithful celebration of both the Latin and vernacular Tridentine Liturgy codified in 1570.

The RCC affirmed the validity of ORC and OC Orders as far back as 1928 within a RC magazine "The Far East" (January, 1928, p. 16), a publication of the Columban Fathers of St. Columban's, Nebraska. They answered an inquiry similar to yours concerning the validity of the orders conferred in the Old Roman Catholic Church. The article mentions our late Archbishop Carfora (from whom many present Old Roman Catholic bishops derive their orders) favorably and states, "these orders are valid."

Certain text in the Papal Bull of Pope Pius X of February, 1911, reveals and recognizes, beyond all possibility of question, the absolute validity of the Orders of the Old Roman Catholic Church and by virtue of the line of direct succession, The Old Roman Catholic Church. Valuable background material on the concept of the Sacraments being conferred validly, apart from unity with the Holy See, may be gained by reading St. Augustine, "On Baptism" in An Augustine Reader (Garden City: Image, 1973) pp. 204-234; and from the Catholic Encyclopedia (1915), s.v. "Donatism."

Do you have any other information to support your position?

There is considerable information from a number of sources both within the "Ultramontane Roman Catholic Church" as well as from the "Ultrajectine Catholic Church". We encourage inquiries from members of the Ultramontane/Post-Concilliar Roman Catholic Church to exercise obedience to their tradition and to their bishops by noting those sources specific to their tradition. Please also reference these sources below:

"The ordinary minister is every consecrated bishop and no one else [Council of Trent, session. 23, c.7.]. Therefore even a schismatic bishop or one who has been degraded or one who has been declared irregular, etc. may ordain validly, provided that his own consecration was valid and that he uses the essential matter and form." Handbook of Moral Theology, by Dominic M. Prummer, O.P., page 383, The Minister of Valid Ordination.

"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 denomination whose 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." Rights and Responsibilities, A Catholics' Guide to the New Code of Canon Law, Thomas P. Doyle, O.P., page 44.

"A validly consecrated bishop can validly confer all orders from the minor orders to the episcopate inclusively ... For this reason the ordinations performed by the bishops of the Old Roman Catholics are considered valid." A Practical Commentary on the Code of Canon Law, revised and enlarged edition, by Rev. Stanislaw Woywod, OFM, LLB. Vol. 1, Sec. 881 P. 558.

"They [Old Roman Catholics] have received valid orders." Roman Catholic Dictionary, by Addison Arnold.

"The Old Roman Catholic Church has received valid Episcopal consecration". Christian Denominations, by Rev. Konrad Algemissen.

"Their [Old Roman Catholic] Orders and Sacraments are valid." A Catholic Dictionary, by Donald Attwater.

"The Roman Church recognizes the validity of Old Roman Catholic Orders and other Sacraments." 1974 Catholic Almanac, by Felician A. Roy, OFM, page 368. "Our Sunday Visitor.

What is the "Declaration of Autonomy" of Abp. Arnold Harris Mathew?

The Declaration of Autonomy and Independence by Abp. Arnold Harris Mathew is a document establish autonomy of the Church under Abp. Mathew’s jurisdiction and severing ties with Utrecht and the Union of Old Catholic Churches.

Should I leave the Ultramontane Roman Catholic Church to join the Old Roman Catholic Church and specifically the Traditional Old Roman Catholic Church?

No. That may seem to be an unusual response considering the desire for any faith group to have others share in their faith and know the joy in the expression of their faith. However, there is some prudence in not simply responding yes. Faith and belief are an individual or personal experience. However, we are also obligated by adherence Sacred Scripture as well as the teachings and traditions of the Catholic faith to express our faith and belief in community with others. The decision as to which rite you choose to express your Catholic faith in is first and foremost a matter of individual conscience since each of us stands individually accountable for the choices we make for ourselves as individuals. That decision should be made based on factual information that is readily available not only above but from the Ultramontane Roman Catholic Church as well. A decision to attend or join an Ultrajectine Catholic community should not be based on emotion or interpersonal conflicts or temporal (earthly) issues, but rather on the fact that one has become informed based on factual information. One should never leave their home parish or church simply because "Father's sermons are too long" or "The Church is too modern for my tastes" or "I don't care too much for some of the members." These are temporal issues which are, frankly, superficial and will sadly "follow" an individual who bases their church membership on temporal reasons. The choice to join or attend any Church inclusive of the Traditional Old Roman Catholic Church should be based on facts:

• "The Church possesses valid lines of succession and valid sacraments"

• "I am spiritually nourished by attending the Mass and receiving the sacraments."

"In my conscience, I feel that I can best express my faith through membership in the Church."

• "I am exercising my rights under Canon Law to attend the Mass and receive the sacraments from another Catholic jurisdiction."

• "Before God, I acknowledge that I am not, in good conscience, able to receive the sacraments at my home parish."

If I am a divorced Catholic, can I receive the sacraments and assist at Mass?

Yes. There is only one unpardonable sin which is NOT divorce. The Traditional Old Roman Catholic Church stresses the sanctity of the sacrament of Matrimony and the grave responsibility each party to the marital contract bears in maintaining the marriage. However, the Church also recognizes that there may be instances where this has not been the case. The Church, in exercising the teaching authority handed down to us by Our Lord through the first Apostles and their lawful successors, must insure that those entering the state of Matrimony, do so with the proper knowledge and the ability to do and instruct in the proper matter, form and intent which makes reception of the sacrament valid. Catholics who feel that their prior sacramental marriage may be an obstacle to subjective and objective reception of the sacraments are advised to consult with a priest of the Church who may be able to facilitate the process for a Canonical Annulment. Because of the many facets involved with determining if a Canonical Annulment of a sacramental marriage is warranted, the Church reviews each individual on a case-by-case basis. In situations where both parties are present and accessible to both a priest and each other, the Church attempts to facilitate reconciliation for both parties if that is feasible to assist where possible in maintaining the marriage. In such cases, if reconciliation is not feasible or in cases where only one party to the marriage is present and accessible, the Church will review the information available and may issue a Canonical Annulment of the marriage. This is a serious process and not done so lightly and without sufficient grounds.

Can women be ordained to Holy Orders?

The Traditional Old Roman Catholic Church maintains the scriptural and canonical position that Holy Orders are reserved to male candidates only. While we respect the role of women in the Church and the importance of their ministry as women, we do not ordain women to any of the holy orders. In situations when they present themselves, women may be appointed (not ordained) to non-clerical position such as "Presbytera" (the wife of a priest) or to a ministerial role outside the sanctuary which places her in a position of leadership in the parish community. However, in accord with Sacred Scripture and Canon Law women would not be eligible for ordination nor to positions which would directly or indirectly involve sacramental ministry