What are the fundamental documents for Old Catholic teaching?
In
reply the Conference was referred to the Declaration of Utrecht, put out by
the Old Catholic Bishops on September 24th, 1889, to the Old Catholic
Catechisms and to their liturgical books, which were laid before the members
present to form the basis of the discussions. This discussion started from
the first article of the Declaration of Utrecht. The conclusion was that all
the seven Councils are to be accepted. Because, however, sometimes only the
first four Oecumenical Councils are regarded as important--while the others
are regarded as secondary on account of the lesser importance of the
subjects treated at them--the Old Catholics accordingly added in the first
article the No. 7 to the phrase "Oecumenical Councils." Similarly the
decisions of Local Councils are recognized as of equal force by the Old
Catholics if their decisions subsequently obtained the confirmation of
Oecumenical Councils.
In
the discussion on Creeds it was acknowledged unanimously that the official
Creed is that of Nikaea-Constantinople (without the addition), but that
besides this there is--as a baptismal Creed--the so-called Apostles' Creed,
which is in use in the West.
The Metropolitan Germanos brought forward the question of the Filioque.
Archbishop Kenninck stated that in the Old Catholic Church of Holland it had
been deleted, and Bishop Moog said the same for the Christian Catholic
Church of Switzerland. In Germany and Austria the liturgical books still
retain the Filioque in brackets, but, according to the statement of Bishop
Moog, it will be deleted in the new edition of these books also. This
agreement was greeted with joy by the Orthodox Committee and Archbishop
Kenninck is contemplating the publication of an Encyclical on this subject
to all the Old Catholic Churches.
The Metropolitan of Thyatira brought forward the question of "Holy
Tradition."
The following reply was given on behalf of the Old Catholics. Tradition is
the explanation and completion of Holy Scripture, through the unanimous and
written tradition of the Ancient Church.
Question about the Canon of Holy Scripture.
Both the proto-canonical and the deutero-canonical books--the latter in
particular as edifying books, profitable for reading--are recognized as
forming part of Holy Scripture; the latter consequently are not regarded as
apocryphal.
Does the Old Catholic Church recognize the
Canons of the Seven Oecumenical Councils?
The Archbishop Kenninck replied, "Certainly, so long as they are not
interpreted according to the letter, but in the spirit of the Ancient
Church." The Metropolitan Germanos emphasized the fact that each
autocephalous Church can add new regulations which have the force of law to
these canons, so long as they are not in opposition to the canons. A new
codification would be made in accordance with the Pro-Synod on Mt. Athos,
but the old canons would remain in force so far as they bear on the
present-day life of the Church. To the question of whether the canons of the
Roman Church are held binding, a negative answer was given. So it was shown
that there was agreement, too, as to the recognition of the ancient canons.
Question about the Marriage of the Clergy.
After a long discussion the views of the Orthodox and Old Catholic Churches
were defined as follows: "The Orthodox Church permits marriage only before
ordination. Bishops must be unmarried and are therefore chosen from the
unmarried or widowed clergy or from the monks. The Old Catholic Church
permits marriage both after ordination and not only to priests but also to
bishops. The whole question is regarded as a matter of indifference.
What do the Old Catholic and Orthodox Churches think about the so-called
"customs and usages"?
The local church can use customs of its own, if these are not opposed to
catholic ecclesiastical decrees or injurious to them (for instance, in
Confirmation, laying on of hands is the practice in the Old Catholic Church
and anointing with chrism in the Orthodox Church).
On the meaning of the word "Church"?
The Church as guardian of faith and morals has authority over the faithful.
"The Church, therefore, is to be interpreted as being above Scripture and
not Scripture above the Church." Archbishop Kenninck emphasized especially,
"As God is our Father, so the Church is our Mother," and recalled the words
of St. Augustine, "I should not have believed if the Church had not taught
me the Gospel." But the Church must teach on the basis of Scripture and
tradition, "what has been believed always, everywhere and by all." The
Oecumenical Councils decide authoritatively concerning the teaching of the
Church, but the Church is not justified in declaring new doctrines, not
based on Scripture and tradition.
So
on this point also full agreement was shown between the Orthodox and Old
Catholic Churches. On the question as to whether a local council was
justified in altering customs settled by an Oecumenical Council, or whether
only an Oecumenical Council could attempt this change or sanction it
subsequently, no decision was reached. The Orthodox Church declared in the
negative.
There was agreement as to the second and third Articles of the Declaration
of Utrecht and in general as to Articles 4 and 5, the historical importance
of which was explained by Archbishop Kenninck.
No
other Council is recognized as Oecumenical beyond the seven Oecumenical
Councils. The really catholic dogmas of the Synod of Trent are of force in
the Old Catholic Church also, so far as they are in agreement with the
ancient teaching of the Church.
How does the Old Catholic Church understand
the term "Sacrament"?
Agreement was reached between the Orthodox and Old Catholic Churches on the
basis of the Catechisms. The No. 7 was recognized as the number of the
Sacraments without any disagreement, special stress being laid on Baptism as
effecting entrance into the Church and the Holy Eucharist as the centre and
the means of grace which unites all Christians. Holy Order is not only
appointment to an office, but the imparting of a divine charisma, such as is
imparted also by the other sacraments (mysteries).
(I) Baptism.--There is a
difference here as to form. In the Orthodox Church there is triple
immersion, in the Old Catholic Church, affusion, which is also used in
the Orthodox Church in case of necessity. As to the rest there is
agreement.
(2) Confirmation.--In the Orthodox
Church this follows immediately after Baptism, being conferred by the
priest with chrism which has been consecrated by bishops. The Orthodox
Church holds it necessary for chrism to follow Baptism, as being
indispensable for the inner growth of the Christian life. The Old
Catholic Church administers it after previous teaching and she regards
chrism (Confirmation) as desirable. In any case as necessary before
ordination, but not for the reception of Holy Communion. (The German
text adds here: "because it is often received after Communion.")
(3) The Eucharist.--The President,
Archbishop Germanos, read the 6th Article of the Declaration of Utrecht
(the German text gives the Article in full) and emphasized with
satisfaction that everything in it was set forth very clearly. Both
Churches were agreed as to the change of the bread and wine, only in the
Old Catholic Churches the epiclesis precedes the words of institution of
the Sacrament and in the Orthodox Church it follows them, since in the
view of the Orthodox Church the whole liturgy is a representation of the
life of Christ. The Eucharist is offered as a sacrifice on behalf of the
living and the dead. Bishop Kury also said that in Switzerland, Old
Catholic clergy give the Holy Eucharist in cases of necessity to members
of the Orthodox Church if they express a desire for it. He therefore
proposed that at the coming Synod at Mt. Athos permission for this
should be officially given. Archbishop Germanos said that he would
convey this desire.
Administration in the West is under one
kind, but under both kinds if desired. In the Old Catholic Church it is
with unleavened bread; in the Orthodox Church, with leavened bread.
Question about Confession.--In the Old Catholic Church compulsory
private confession is abolished, but every opportunity is given for
voluntary confession. In the Orthodox Church confession is necessary before
the reception of the Holy Eucharist. The so-called penances in the Orthodox
Church are means for the improvement of sinners, which the priest imposes on
those who come to confession.
Prayer Oil (Unction).--There was complete agreement here.
Eschatology.--The teaching about purgatorial fire is also rejected by
the Old Catholic Church. We pray, invoking the mercy of God on behalf of the
dead; everything else is a mystery.
Veneration.--The teaching about the "intercession of the Saints is
accepted and their veneration is recognized, especially the honor to the
Mother of God, which is particularly emphasized in the liturgy. The abuses
in honoring the saints which are found in the Roman Church are rejected. In
regard to the "holy icons and relics," both the Churches recognize the honor
due to them, so far as this, however, refers not to the material, but to the
person represented thereon, as Basil the Great and the 7th Oecumenical
Council insist. The form of paying honor varies. In the Old Catholic Church
there are statues of saints, but not in the Orthodox. Likewise the offering
of lighted candles in their honor is permitted, and at the consecration of
churches holy relics are deposited.
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