Primer of the TORCC

Do I have to be re-baptized to join the Church?

The Church maintains that as long as the sacrament of Baptism was administered in the Trinitarian form with the proper matter (the sacrament), form (In the name of the Father, the Son and the Holy Ghost while water is poured over the head in such a fashion as to cause it to run and not just "sprinkled") and intent (a desire on the part of the individual or through the candidates God parents) to join the Church, one need not be baptized again. There are few instances when the sacrament would need to be re-administered.

Can I remain part of my own parish and still attend the Mass and receive the sacraments in the Traditional Old Roman Catholic Church?

Yes, you may maintain your affiliation with your parish and receive the sacraments in the Traditional Old Roman Catholic Church. We do not deny the sacraments to any baptized Catholic who is properly disposed and who receives the sacraments with the proper intent. In the case of Holy Communion, one must be in a state of grace, i.e. have been to confession and not in a state of mortal sin. Catholics who have been excommunicated may not receive the sacraments unless the bond of excommunication has been listed. If a Catholic has been excommunicated or feels that they have incurred excommunication and wish to return to the Catholic faith, they should speak as soon as possible with a priest who can counsel them and review their situation. If you are a member of the Ultramontanist (Post-Vatican II) Roman Catholic Church, the post-Vatican II, 1983 Code of Canon Law makes provisions for those wishing to receive the sacraments from another Catholic jurisdiction even if that other Catholic jurisdiction is not in direct communion with the Holy See. The most prominent codes from the 1983 Code of Canon Law are provided with key points appropriately noted.

Can. 844 §1 Catholic ministers may lawfully administer the sacraments only to catholic members of Christ's faithful, who equally may lawfully receive them only from catholic ministers, except as provided in §§2, 3 and 4 of this canon and in can. 861 §2.

§2 Whenever necessity requires or a genuine spiritual advantage commends it, and provided the danger of error or indifferentism is avoided, Christ's faithful for whom it is physically or morally impossible to approach a catholic minister, may lawfully receive the sacraments of penance, the Eucharist and anointing of the sick from non-catholic ministers in whose Churches these sacraments are valid.

§3 Catholic ministers may lawfully administer the sacraments of penance, the Eucharist and anointing of the sick to members of the eastern Churches not in full communion with the catholic Church, if they spontaneously ask for them and are properly disposed. The same applies to members of other Churches which the Apostolic See judges to be in the same position as the aforesaid eastern Churches so far as the sacraments are concerned.

Can. 923 Christ's faithful may participate in the Eucharistic Sacrifice and receive holy communion in any catholic rite, without prejudice to the provisions of can. 844.

Simply put, you may receive the sacraments from the Traditional Old Roman Catholic Church and fulfill your Mass obligation lawfully and without "prejudice" (i.e. without incurring sin or irregularity) because the Traditional Old Roman Catholic Church possesses valid lines of Apostolic Succession and administers valid sacraments. By virtue of the historical position of the Old Roman Catholic Ultrajectine Tradition, we maintain our allegiance to the Holy See and derive the blessings of validation as our brethren of the Eastern Churches.

How is the bond of excommunication removed?

There are primarily two forms of excommunication that can be incurred. The first is that which occurs when an individual knowingly, premeditatively and intentionally violates Church law. This covers a very wide range of situations. If you feel that you are in this situation, you should consult with a priest or Canon Lawyer if you feel you have incurred "de facto" ("after the fact") excommunication to determine if this applies to your situation.

The second form of excommunication results from formal imposition by a Canonical Tribunal, presided over by a Bishop (usually the Diocesan Ordinary). A trial has taken place and the individual has been found guilty of a serious violation of Church Law that has resulted in being excommunicated. A "Bull of Excommunication and Declaration of Anathema" is issued as public notification by the Tribunal of the excommunication. In this situation, only the Canonical Tribunal of jurisdiction (the Bishop imposing the excommunication) may remove the bond of Excommunication or the Holy Father (or the Patriarch of the Church). While the Traditional Old Roman Catholic Church may review the case and advise on the case, we cannot lift the Bond of Excommunication imposed by any competent Episcopal Tribunal unless it is determined that there was a misapplication of justice. The only other time that this can occur is at the time of death at which time the "Apostolic Blessing at time of Death" may be given which absolves the excommunicant (provided they are properly disposed to receive absolution) and removes the bond of Excommunication. If you wish more information concerning this, please contact the Church.

What other devotions and practices would I find in the Traditional Old Roman Catholic Church?

We maintain the wealth of tradition and ritual that has historically been part of the Church Catholic. Thus, our parishes and oratories (chapels) will reflect traditional practices and devotions which have been a part of the Catholic faith for centuries. We encourage praying the rosary and other pious devotions to Our Lady as well as the Saints. We frequently offer public devotions to Our Lord in the Most Blessed Sacrament. Women are required to cover their heads when in Church and the faithful are required to kneel (unless physical health prevents them from doing so) during the Mass and especially when receiving Holy Communion, again, unless circumstances prevent this. The sacrament of Confession is only administered anonymously, unless there are circumstances which prevent this (e.g. Confession heard outside of the confessional or outside the Church facilities). You will frequently see the use of incense and holy water and the ringing of bells frequently during the Mass as required by the guidelines for offering of the Mass.

What is the approved Mass for the Traditional Old Roman Catholic Church?

The approved Mass for the Traditional Old Roman Catholic Church is that which was approved and mandated by Pope Pius V and the Council of Trent. The Council declared that this form of the Mass would be the ONLY form used by the Church and that it could not be changed nor be replaced with any other form of the Mass. Most will recognize this form of the Mass as the "Tridentine Rite" or the "Tridentine liturgy". The Mass is offered in the vernacular (language) of the parish or may be offered in Latin. The choice is most generally left to the discretion of the priest. Pope Pius V, in his encyclical "Quo Primum" gave the following decree concerning the Mass:

"By this our decree, to be valid IN PERPETUITY, we determine and order that NEVER shall anything be added to, omitted from, or changed in this Missal..."

"We specifically warn all persons in authority of whatever dignity or rank, Cardinals not excluded, and command them, as a matter of strict obedience, NEVER to use or permit any ceremonies or Mass prayers other than the ones contained in this missal ordered by the Sacred Council of Trent and encompassing all that is necessary to preserve a pure and universally uniform way of worshipping..."

"At no time in the future can a priest, whether secular or order priest, ever be forced to use any other way of saying Mass. And so as to preclude once and for all any scruples of conscience and fear of ecclesiastical penalties and censures, we herewith declare that it is a virtue of our Apostolic Authority that we decree and determine that this our present order and decree is to last IN PERPETUITY and can never be legally revoked or amended at a future date..."

"And if anyone would nevertheless ever dare to attempt any action contrary to this order of ours, given for all times, let him know that he has incurred the wrath of Almighty God and of the Blessed Apostles Peter and Paul."

"To this present document we give the full force of our Apostolic Authority."

Pius PP V.

For this reason, by virtue of the decree of Pope Pius V, we remain obedient and maintain the Mass as he directed.

Why does the priest have his back to the congregation? Isn't that rude?

The priest is part of the body of believers known as the Church. To him is entrusted the responsibility for leading the souls of those entrusted to his care to God. He therefore assumes the position of "leading" the body of believers to God as a member of the body of believers. He leads us to God's altar and through his prayers and our responses to those prayers, invites us to join him in approaching God's altar. The fact that his back is to us and that he faces the altar with us, indicates that he leads us and joins with us in our journey to God.

Are women required to wear veils when in Church?

Yes. We do require women to wear veils when entering the Church. Our parishes provide chapel veils at the entrance to the Church or chapel for women who may not have one with them. The traditional practice of a woman covering her head during prayer is not demeaning or primitive. It is a part of a tradition which binds her to the liberating submissiveness that is freedom in Christ and brings her to a state of higher glory than even the hair which adorns her head (I Cor. 11:15.) In this submission, she is one with the Traditional Catholic and Orthodox Christian man, who in his quiet obedience to the Church also learns from and draws on her example. Again -- I offer the figure of a veiled (vested) woman as the most important role in the Church, moreso than any man who is vested in the Church.

"Every woman who prays or prophesies with her head uncovered, dishonors her head. For that is one and the same as if her head were shaved…For this cause a woman should have a symbol of authority on her head, because of the angels" (I Corinthians 11:2-16.)

The invisible hierarchy should be respected because the angels are present at Christian liturgical assemblies, offering with us the Holy Sacrifice of the Mass with the honor due to Almighty God.

Am I allowed to eat meals before attending Mass?

The Church observes the laws of fast prior to Mass. Except where illness or age dispense an individual, all Catholics are expected to fast from Midnight until after Mass. It is customary to refrain from partaking of meals for 30 minutes after Mass.

Am I required to eat fish on Fridays or other days?

The Traditional Old Roman Catholic Church observes the laws of Abstinence. Abstinence, the abstaining from meat or soup or gravy made from meat is binding on all Catholics over the age of seven. The days of abstinence are all Fridays, Holy Saturday, the Vigil of the Assumption and the Vigil of Christmas. Days of Partial Abstinence allow Catholics to eat meat or soup or gravy made from meat at the principal meal of the day. Days of Partial abstinence are Ember Wednesdays and Saturdays and the Vigil of Pentecost. An "Ember Day" are the Wednesdays, Fridays and Saturdays following the first Sunday of Lent, Pentecost Sunday, the third Sunday of September and the third Sunday of Advent. They are days for obtaining God's blessing on the clergy especially the Ember Saturdays which are set apart especially for ordinations.

What is meant by Fasting? Would I be required to Fast?

"Fasting" is the practice of eating only one full meal on those days which are days of Fast. The remaining two meals should only be sufficient to maintain ones strength according to ones needs but the combined meals should not equal another full meal. Except on days of abstinence, the one full meal may include meat. One may not eat between meals but may have liquids including milk and fruit juice. All Catholics between the ages of 18 and 59 are required to observe the laws of Fasting. Catholics are required to fast on the weekdays of Lent, the Ember Days, the Vigil of Pentecost, the Vigil of the Assumption and the Vigil of Christmas. The exceptions to the laws of Fasting occur for those over the age of 59, those who are ill and those when health or ability to work would be seriously affected. If in doubt as to how this applies, you should consult with your parish priest or confessor. Fasting is not required on a Holy Day of Obligation even though it might fall on a Friday.

What is a Holy Day of Obligation?

A Holy Day of Obligation are days on which ALL Catholics are required to attend Mass and, when possible, to receive the Sacraments. The Traditional Old Roman Catholic Church observes the following days as "Holy Days of Obligation":

• Octave of the Nativity January 1
• Ascension of Our Lord: 40 days after Easter
• Assumption of Our Lady August 15
• All Saints Day: November 1
• Immaculate Conception of Our Lady December 8
• Nativity of Our Lord December 25

A Primer of the Traditional Old Roman Catholic Church

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.

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.

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 TORCC) 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 TORCC). 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 after1873. 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.