What is the American Catholic Church?

We are an Open and Affirming community of faith. We are a family of believers in our Lord Jesus Christ welcoming all who are in search of the love of God supporting one another in our journey of faith.

We are one of many autocephalous (self-governing) churches within the tradition of the Old Catholic Church was established in order to minister in the sacred, sacramental tradition of our Catholic heritage while offering a more personal, pastoral, approach and progressive ideology than that of the larger, and better known, forms of Catholicism. (Roman Catholic, Orthodox, Anglo-Catholic.) We are a pilgrim Church, conscious of our time and place, journeying as a community in an ever-changing world. To this end, the Mission Statement of our church reflects our commitment to proclaiming compassion for all, the equal dignity of all, and the possibility for all persons to know and love God and their neighbor in a unique way. We are a community open to exploring new theological horizons while remaining grounded in the "One, Holy, Catholic and Apostolic" tradition, and yet aware that God is too big to be contained or limited by human thought or organization.

We presently have priests or deacons serving in California, Nevada, Oregon and Florida. Many are serving in parishes, while others serve in hospital, prison or hospice chaplaincies, as therapists, teachers or in other professional positions.

How Many Autocephalous (self-governing) Catholic Churches are There?

In What Way Are You Catholic?

As members of the "One, Holy, Catholic and Apostolic Church,"  we preserve an Apostolic Succession of Bishops which is of unquestioned validity and which is derived from Rome through the Episcopacy of the Old Catholic Church, established after the First Vatican Council in 1870.  Other lines of succession extend from the African Orthodox Church deriving its succession from The Ancient See of St. Peter in Antioch, as well as through the Roman Catholic Church derived from the Igreja Catholica Apostolica Brasileria, The Chaldean Patriarchate, the Order of Corporate Reunion and L'Eglise Johannite des Chretiens Primitif's. In addition, lines also come from The See of St. Augustine at Canterbury and the Iglesia Filipina Independiente.  As Catholic Christians, we celebrate the seven sacraments of the Church, and adhere to the essentials of Catholic doctrine and practice as these have been expressed in the traditional creeds of the Catholic Church, in various declarations, and in the doctrinal formulations of the Ecumenical Councils through to, and especially including Vatican II. Yet we also listen for the Word of God responding to the movements of today's world, and look to see the action and call of the Spirit in the lives of those around us.

It is historically important to note the Old Catholic Churches were founded by Bishops at the time of Vatican I in the 1800s who could not accept the dogma of Papal Infallibility. Even though we do not believe the Successor of Peter to be infallible, we acknowledge the primacy of the Petrine Office and render respect due to the Bishop of Rome as well as to his authority when he speaks in union with the Catholic Bishops. The primacy (not supremacy) of the Holy Father (Pope) is the focus of Old Catholics.

We have a deep love for our extensive Catholic traditions, and therefore permit use of the Sacramentaries for the Roman Church, the Orthodox Church and the Anglo-Catholic Churches, as well as nurture openness to liturgical development as laid out by Vatican II, especially around the issues of cultural sensitivity, that worship is indeed always "the work of the people."


So how are you different from other Catholics?

Even as we are grounded in the essentials of Catholic Faith and practice, we believe we can offer to the world a new and hopeful Catholicism, a renewed and open Church, which is committed to furthering the noblest aspirations of the human mind and heart. In keeping with our respect for the full human dignity of all persons as well as our desire to offer a more progressive approach to sacerdotal ministry/ we welcome women and men, single, celibate, partnered and married persons into the clergy. We are committed to promoting a leadership of service rather than one characterized by domination and control. We see ourselves as a support and facilitator of the relationship between an individual and the Divine, rather than an intermediary. The American Catholic Church is not independent from or dependent on, but rather sees itself as interdependent with the Roman Catholic Church, Orthodox Churches, and Protestant faith communities.


How is the Church governed?

We maintain a collegial ecclesiastical structure which, while preserving the traditional orders of Church governance, allows for greater equality/ for a more democratic process, for diversity in unity and unity in diversity, and which allows the voice of the people to be heard. We are committed to an ecclesiastical policy which genuinely allows the laity to take their rightful place in the governments of the local and diocesan Church and which gives due respect to their gifts, to their intelligence, and to their human rights.

Is anyone welcome to your sacraments?

We are committed to creating communities which are inclusive on the basis not only of gender but also of age, race, ethnic background, sexual orientation, or physical disability. We seek to embrace and to reconcile, rather than to condemn and to alienate those whose circumstances have caused them to experience rejection by churches as well as by society at-large. Thus, in accordance with our general policy of ecumenical openness and of compassion for all our sisters and brothers in Christ, we do not withhold reception of the Sacraments from any qualified person who desires to receive them. In particular, we place no artificial barriers in the way of reception of the Sacrament of Baptism. Not wishing to impose  additional hardships upon those who are divorced, we consider that remarriage after divorce does not in itself constitute a barrier to the reception of any of the sacraments. We are also committed to providing the Sacrament of Matrimony to all couples who seriously seek it, regardless of sexual orientation or gender identification.
 

Does the Roman Catholic Church Consider the Sacraments of Old Catholics and Independent Catholic Churches as Valid?

Recognition
When members of the Roman Catholic Church encounter Old Catholic Churches or in the case here in the United States, Independent Catholic Churches, for the first time, they are often surprised to learn that Catholic denominations exist apart from Rome. Understandably, questions are raised about the validity of Orders and Sacraments administered by Old Catholics and Independent Catholics.

We hope the following information will be helpful. If you have additional questions, please do not hesitate to contact us.

Dominus Iesus

At the Vatican on 16 June 2000, Pope John Paul II ratified and ordered the publication of Dominus Iesus. This Declaration of the Congregation for the Doctrine of the Faith was signed and published by Joseph Cardinal Ratzinger (now Pope Benedict XVI) in August of the same year.

In this Declaration, the Roman Catholic Church recognizes the validity of Orders and Sacraments of Old Catholic denominations:

"The Churches which, while not existing in perfect communion with the [Roman] 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, 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 means of salvation which derive their efficacy from the very fullness of grace and truth entrusted to the Catholic Church." IV. Unicity and Unity of the Church, 17

Other Citations

Catholic Almanac – 1974

"The Roman Church recognizes the validity of Old Catholic Orders and other Sacraments." Felician A. Roy, OFM, p. 368)

The Pastoral Companion – A Canon Law Handbook for Catholic Ministry – Third Edition by John M. Huels,J.C.D. page 335

“The principal condition is that these sacraments can be received only from validly ordained ministers. These are ministers who belong to “churches that have preserved the substance of the Eucharistic teaching, the sacraments of orders, and apostolic succession” This would include all Eastern non - Catholic churches, the Polish National Church, Old Catholic, and Old Roman Catholic.

Separated Brothers and Sisters

"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, possess a valid priesthood." (William J. Whalan, pp. 204,248)

Rights and Responsibilities: A Catholic's Guide to the New Code of Canon Law
"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 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." (Thomas P. Doyle, O.P., p. 44)

The Holy Eucharist, the principal act of Christian worship of the Lord's Day (Sunday) and other major Feasts, and Daily Morning and Evening Prayer, are the regular services appointed for public worship in this church. In addition to these services other forms or rites are set forth by the authority within this church may be used. These rites as used when celebrating the seven sacraments. In all services, the entire Christian assembly participates in such a way that the members of each order within the Church, lay persons, bishops, priests, and deacons, fulfill the functions proper to their respective orders, as set forth in the rubical directions for each service.

Sacraments

The sacraments are moments of God touching our lives in a special way and opportunities for growth in our relationship with God.

Baptism

The Rite of Baptism incorporates us into Christ and forms us into God's people. This first sacrament pardons all our sins, rescues us from the power of darkness, and brings us to the dignity of adopted children, a new creation through water and the Holy Spirit. Hence we are called and are indeed the children of God. It is a very ancient custom of the Church that adults are not admitted to baptism without godparents. These are members of the Christian community who will assist the candidates at least in the final preparation for baptism and, after baptism, will help them preserve in the faith and in their lives as Christians. The ordinary ministers of baptism are bishops, priests and deacons. The words for conferring baptism in the Church are: "I baptize you in the name of the Father, and the Son, and the Holy Spirit"

 

Confirmation

Those who have been baptized continue on the path of Christian initiation through the sacrament of confirmation. In this sacrament they receive the Holy Spirit whom the Lord sent upon the apostles on Pentecost. This giving of the Holy Spirit confirms believers more fully to Christ and strengthens them so that they may bear witness to Christ for the building up of his Body in faith and love. They are so marked with the character or seal of the Lord that the sacrament of confirmation cannot be repeated. Great pains are taken to give the liturgical service the festive and solemn character that its significance for the local Church requires. The ordinary minister of confirmation is the bishop. The sacrament is conferred through the anointing with chrism (Holy Oil) on the forehead, which is done by the laying on of the hand, and through the words: "Be sealed with the gift of the Holy Spirit"

 

Eucharistic Feast

The Mass. When Christ the Lord was about to celebrate the Passover meal with his disciples and instituted the sacrifice of his body and blood, he directed them to prepare a large, furnished room. The sacrificial nature of the mass was solemnly proclaimed through the ages in the church councils by saying: "at the Last Supper our Savior instituted the Eucharistic sacrifice of his body and blood to perpetuate the sacrifice of the cross through the centuries until he comes again. He entrusted it to his bride, the Church, as a memorial of his resurrection. This teaches us that the sacrifice of the cross and its sacramental renewal in the Mass are one and the same, differing only in the manner of offering. It is at once a sacrifice of praise and of thanksgiving, a sacrifice that reconciles us to the Father and makes amends to him for the sins of the world. The Church believes that the Lord Jesus is really present among us in a wonderful way under the Eucharistic species. The distinctive nature of the ministerial priesthood is clear from the prominent place the presbyter occupies and functions taken in the rite itself: the presbyter offers sacrifice in the person of Christ and presides over the assemble of God's hold people. The ministerial priesthood throws light on another and important priesthood, namely, the royal priesthood of believers. Their spiritual sacrifice of today is accomplished through the ministry of the presbyter, in union with the sacrifice of Christ, our one and only Mediator. The celebration of the Eucharist is the action of the whole Church, in which each individual should take their own full part and only their part, as determined by their particular position in the people of God.

This is the order of the Mass: Introductory Rites - Entrance Song, Greeting - Penitential Rite - the Gloria - Opening Prayer - Liturgy of the Word - a reading from the Old Testament - Responsorial Psalm - a reading from New Testament - a reading from one of the Gospels - Homily - Profession of Faith - General Intercessions - Liturgy of the Eucharist - presentation of the gifts - prayer of the gifts - Eucharistic Prayer - reciting of the Sanctus - Memorial Acclamation - Final Doxology - Communion Rite - Lord's Prayer - Sign of Peace - Breaking of the Bread - Communion - Prayer after Communion - Concluding Rite - Greeting - Blessing - Dismissal

 

Penance (Reconciliation)

The Sacrament of Reconciliation stresses the healing presence of Christ. This is not merely the telling of specific sins but a compassionate forgiveness of one's sinfulness in an attitude of sorrow. Penitents can opt to receive the sacrament either anonymously in the confessional or face-to-face. Reconciliation is a personal encounter with Jesus Christ represented by the priest. The penitent admits to God that he or she has sinned, makes an act of sorrow, accepts a penance, and resolves to do better in the future. The priest prays over the person in these words: "God, the Father of mercies, through the death and resurrection of his Son has reconciled the world to himself and set the Holy Spirit among us for forgiveness of sins; through the ministry of the Church may God give you pardon and peace, and I absolve you from your sins in the name of the Father, and of the Son, and of the Holy Spirit."

 

Anointing of the Sick

The anointing of the sick gives spiritual strength and healing to those who are aged or ill. This sacrament may be received any time during illness. In this sacrament God invites believers to commune with him in the light of their final meeting with him. Through this sacrament, the entire Church asks God to lighten suffering, forgive sins, and bring the faithful to eternal salvation. Anointing of the sick helps them to share more fully in the cross of Christ. By so sharing, they contribute to the spiritual good of the whole Church. By the fact they share more fully in the cross of Christ through anointing, they are being prepared for a fuller share in Christ's Resurrection. The priest presides over this sacrament. The anointing of the side is with blessed oil.

 

Matrimony

Jesus took marriage and made it the sacrament of matrimony. As a result, matrimony gives a new dimension to the Christian vocation that begins in baptism. In matrimony two people are called to love each other in a very practical way; by serving each other's most personal needs; by working seriously at communicating their personal thoughts and feelings to each other so their oneness is always alive and growing. It is a sacramental vocation in and for the Church. It is a medium through which Christ reveals and deepens the mystery of his oneness with us, his Body. In the Church, a couple's sacramental union is exclusive. This is the one sacrament that is conferred not by the priest but by the ones marrying. The priest witnesses the sacrament and gives the Church's blessing of the marriage.

 

Holy Orders: Ministerial Priesthood

Christ is the Body of the Church. As such, the whole Church shares in the nature and tasks of Christ, our head. There is though a ministerial priesthood of Christ that certain members of the Church receive through the sacrament of holy orders. In the Eucharistic sacrifice the ordained priest acts 'in the person of Christ" and offers the sacrifice to God in the name of all, and the people join with the priest in that offering. Priests share in Christ's ministry by preaching his gospel, doing all in their power to bring their people to Christian maturity. They baptize, heal, forgive sin in the sacrament of penance, and act as the Church witness in the sacraments of matrimony and anointing of the sick. Most importantly, priests celebrate the Eucharist, which is "the center of the assembly of the faithful over which the priest presides" When priests are ordained, they "are signed with a special character," an interior capability that empowers them to "act in the person of Christ the head." This special inner "character" unites priests in a sacramental bond with one another - a fact that, in a sense, sets them apart from other people. This "being set apart" is meant to help priests do God's work with total dedication.