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Winter 2001

Deus Caritas
A message from the Presiding Bishop of the Old Roman Catholic Church in North America, the Most Reverend Francis P. Facione, Ph.D.

As this column is written, Holy Mother Church looks to the beginning of her great penitential period, the season of Lent on Ash Wednesday, February 28th. Since the early days of the Church, Lent has been set aside as a time to encourage us to draw near to God in preparation to celebrate Jesus' Resurrection on Easter Sunday. The season of Lent is a time for reflection, reconciliation, and renewal (reform) in the life of the individual Christian. Just as the themes of the Lenten liturgy soon confront the Christian with these tasks, they force the Church in its entirety to examine its conscience and rediscover what it truly is.

The Lenten season is meant to refocus our vision on the sacrificial life, death and glorious resurrection of Christ and to clarify our vision of what is truly important not only in the life of the individual Christian but also in the life of the Church, the Body of Christ. It is a time to focus on priorities so that the Christian as a member of Christ's Body and, indeed, the Church itself, as Christ's Body may live and minister in harmony with our identity as a people called by and converted to Christ, our Head. Lent provides the opportunity for stock-taking and soul-searching about the meaning of the Christian life: our sharing in the dying and rising of Christ, and our dying to sin and rising to new life in Him. It is this center of the Christian faith, the paschal mystery, that is affirmed and acclaimed each time we celebrate the sacred mysteries of the sacrifice of the Mass. During Lent, the Church takes time out of ordinary, everyday life in order to deepen its identification with and share in that paschal mystery.

In its classical form and present shape, Lent concerns initiation into Christ's Body through the sacraments of Baptism, Confirmation and the Holy Eucharist. For those already initiated, this season is one of reconciliation-a process that is effected by and symbolized through the sacrament of Penance. Moreover, the Church Fathers, notably Pope St. Leo the Great and St. Augustine, counsel that Lent is a time of reconciliation and forgiveness among brothers (and sisters). St. Leo concludes most of his Lenten sermons with a plea that we should forgive the offenses done to us by others so that we may ourselves win pardon from God. He tells us, "If we say, 'Forgive us our debts as we forgive our debtors', but do not act according to our words, we fasten heavy chains upon ourselves" (Sermon 43,4). Our forgiveness must be given not only to our peers but also to our subordinates: "Beyond any doubt, you may promise yourselves God's sure mercy if, in dealing with those subject to you, you make every offense an occasion for pardon" (Sermon 47,3).

St. Augustine turns to similar themes in his Lenten exhortations: "These holy days, which we spend in the observance of Lent, make it our duty to speak to you of the harmony that must reign among brothers. Anyone who has any quarrel with another must put an end to it lest an end be put to him . . . (Sermon 211,1). The forgiveness of offenses, according to Augustine, is necessary if we are to attain illumination and freedom of spirit.

These Lenten themes provide a rich backdrop for the Churches that constitute the unique-albeit amorphous-religious phenomenon known as the Old Catholic Movement to embark upon a comprehensive self-analysis in this third millennium of Christianity. The Movement is not immune to the crises and issues confronting the Church Catholic. Indeed, in many instances, the issues may be of a more critical nature.

Such an analysis or examination of the collective conscience implies a willingness to face up to what is wrong¯even sinful¯within the Movement; to admit the errors and correct them. This analysis cannot be one-sided. It must involve each ecclesial body, its prelates and clergy in cooperation with their laity. The importance of the participation of the laity in this process cannot be over-emphasized.

There must also be a willingness to evaluate the purpose and mission of the Old Catholic ecclesial bodies, adopting a vision that is at once more pragmatic and evangelical within the framework of Catholic tradition. Of necessity, this means shedding parochial attitudes and the "fortress mentality" that usually accompanies such attitudes. It means that Old Catholic ministry must be focused away from the fringes to the mainstream of Catholic life, utilizing all available resources to present its message. According to Fr. William Bausch, author of Catholics in Crisis, the second largest denomination in the United States is non-practicing Catholics. Opportunities for evangelization are fertile in this field of endeavor. But Old Catholic ministry must perforce reject "single issue" concerns, i.e., opposition to liturgical changes, women in Holy Orders, ministry to gays, and other issues that tend to isolate and fragment a historically rich Catholic alternative. Unflinching commitment to identifying the needs of our lay people and ministering to them in newer and more dynamic ways is central to successful ministry. In small faith communities, which seem to be the norm throughout the larger Movement, it is possible to render a more personal attention to the pastoral needs of members. The result is a committed congregation whose members are eager to share their experience with others. The laity then becomes the most important asset in evangelization and parish-building endeavors.

A critical self-analysis implies recognition of the need for cooperation among the prelates of the several jurisdictions. This means the kind of cooperation that includes consultation and mutual accountability, realizing that the prelates constitute the college of bishops, which transcends jurisdictional boundaries. It also implies exploring ways and means to make the college of bishops an effective mechanism throughout the larger Movement. If this is to occur (and many prelates, including this writer believe it to be not only possible but absolutely necessary for the survival and growth of the Old Catholic Movement), then the prelates must be willing to sacrifice "independence" for a spirit of "interdependence" and cooperation. Interdependence becomes possible once one clearly understands what distinguishes the "autonomous" Churches from the "independent" Churches within the Movement. The former are self-governing but in communion with the other ecclesial bodies, and working within the same doctrinal and canonical framework. The latter are self-governing but with no accountability to the other ecclesial bodies, and often working in a different doctrinal and canonical framework.

A collective examination of conscience must include analysis of ways and means to attract a cadre of committed clergy. Clearly, the prelates and their advisors must address the issue of vocation development with vigor if the formation of new parishes and missions is to continue in an orderly fashion. This endeavor must include a careful examination of norms for selection of candidates for Holy Orders. These norms should include careful screening by means of interviews, psychological testing, background checks, and other procedures to ensure the suitability of candidates for ministry. During this process, the prelates or their advisors should seek the counsel of interested laypersons who can render their opinions of the qualifications of potential candidates.

There must be a willingness to acknowledge the shortcomings of current methods for the education and formation of candidates, and a firm resolve to effect necessary changes. Properly educated and spiritually formed candidates build cohesiveness among a body of clergy that is committed to ministry. Such clergy demonstrate appropriate attitudes in response to legitimate authority.

These points for meditation are offered in a spirit of fraternal charity as the Old Catholic Churches struggle to assess their role-indeed their relevance in this third Christian millennium. If they are to deepen their identification with and share in the paschal mystery of Christ, they must also strive for reconciliation. Augustine counsels that harmony must reign among brothers. Clearly then, acrimony, petulance and divisiveness must come to an end.

Finally, St. Leo encourages us: "Beloved, remove the causes of discord and the thorns of enmity. Let hatred cease and rivalries disappear, and let all the members of Christ meet in loving unity" (Sermon 41, 3).

Can this happen? It is up to the prelates, under the guidance of Christ, our Head, to humbly take the lead to make it happen!