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INDIPENDENT CATHOLICS FROM ROME

THE SWEET AND THE BITTER...

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It is not our intention to narrate the History of Independent Catholicism: there is an extensive bibliography that documents how one can be "with Peter" without being "sub Petrum", as well as several explanatory texts of the relative theology (bibliographic indication under this paragraph *). We simply want to illustrate a proposal, a more authentic way of living and expressing one's Christian faith, the same one that was transmitted to us by the Apostles and taught with love and conviction by our parents, albeit often loaded with the encrustations of a difficult history. and burdened by anachronistic formalisms. In the name of Jesus, we want to free ourselves from these and make the seed that was planted in our hearts bear fruit.

Before briefly describing our values, let us take note of the terrible contradictions that foul the waters of the movement of independent Catholics, quoting the authoritative scholar Massimo Introvigne: << the phenomenon ... of the "small churches", which are not born - in most part of the cases - from a theological (or "political") dissent clearly recognizable in its doctrinal framework, but rather from the search for an "autonomous" episcopate by individual characters who generally manage to gather a rather modest number of followers, and who, moreover, seek their legitimacy not only in the Catholic world, but also in the Orthodox or Anglican world ... from the prevailing doctrine in the Catholic world according to which a bishop, even if separated from communion with Rome, retains the power to consecrate bishops and ordain priests. Such bishops and priests will be consecrated and ordained illicitly, but validly; and each bishop consecrated illicitly will in turn be able to validly (and illicitly) consecrate other bishops and ordain other priests >> Introvigne himself admits that there are among the leaders and leaders of the independent Churches "... simple adventurers, ready to exploit the confusion of the public for sometimes purely utilitarian purposes ...) >> while, in other cases, they are << ... romantic figures who dream of recreating ancient and lost forms of Christianity, often in perfect good faith >> (from CESNUR website).

Unfortunately, what has been said is true, especially for Italy and the European countries, even if there are ecclesial movements and realities that, aware of all this, are trying to remedy this. The reality of independent and progressive Catholicism is radically different in other parts of the world, especially in the USA, where there are compact and rooted movements, rooted in the territory that testify how it is possible to reconcile Catholicism and inclusiveness (for example, the movement linked to the claim of ordination female).

PRINCIPLES AND PRACTICES UNDERTAKING MOST PROGRESSIVE INDEPENDENT CATHOLIC CHURCHES

The faith of the Nicene Creed is proclaimed:
* Jesus Christ is true God and true man.
* Jesus Christ saves humanity through his death and resurrection.
They base their faith on the scriptures of the Old and New Testament, interpreting them in the light of the tradition of the Church, of human reason and of the experience of Christians through the centuries.

 

Full, shared and joyful sacramentality

Celebration of the seven Sacraments (Baptism, Eucharist, Confirmation, Marriage, Order, Reconciliation / Confession, Anointing of the sick).
They maintain valid apostolic succession.

Inclusiveness and hospitality

Everyone and everyone is welcome, all believers in Christ are invited to share Holy Communion, regardless of existential status, sexual orientation, gender identity or denominational affiliation.
In the conferral of the Holy Order, no one is discriminated against: men and women, gays, lesbians, bisexuals, transgender and heterosexuals can respond to their call as bishops \ and, presbyters \ and and deacons \ and.
Same-sex couples can also sacramentally seal their covenant of love before the Altar of God.

Praying heart

The clergy are faithful to the prayer of the Divine Office or Liturgy of the Hours, in which the Church prays the Psalms, hears the word of God in Scripture and offers supplications, praises and prayers to God.

The celebration of the Eucharist is frequent, as is the adoration of the Lord's Body and Blood. Practices of piety belong to local traditions and to individual communities or believers, in the full freedom of the sons and daughters of God.

Religious and consecrated life


Often there is the richness of the presence of consecrated life that embraces a great variety of charisms, especially those rooted in tradition and reread through a perspective of humanity and inclusion. So, for example, we can find men and women who live Franciscan, Benedictine, Dominican, Carmelite, etc. spirituality. 

Liturgical pluralism

A splendid variety of liturgical life can be found in the movement. Great freedom is given to individual members and communities to pray in the authentically Christian forms most responsive to the history and tradition of the individual communities. Some communities celebrate traditional liturgies, while others express themselves liturgically in more innovative ways. The liturgical texts of the Western Christian tradition are mainly used: the traditional Missal, the Anglican or Episcopal BCP, some of the versions of the old-Catholic Missal in use in the communities of the Union of Utrecht. 

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<< Their being Christians and Catholics while maintaining independence from the Holy See is the trait that is reaffirmed most strongly. Churches far from the hierarchies and domes and their contradictions, closer (at least so they say) to the original spirit of the Gospel. Orientation in this world is not easy, the fragmentation is vast, often they are very small groups that do not go beyond the boundaries of a city [...]. The Pauline monthly "Jesus" estimated that separate Catholic churches, almost all characterized by these much more progressive positions than the official Catholic Church can count on about ten million faithful. There would be at least 500 denominations in the world, with real peaks in the United States and Brazil [...] Massimo Introvigne, see in these churches an attempt to export Christian-Catholic spirituality to those categories that feel excluded from the Church Roman: married priests, divorced, homosexuals. Introvigne points out, in this regard, the presence of many gay priests and bishops and even activists in the LBGT movements [...]. Demetrio Valentini, bishop [Roman Catholic, ed] of Jales, in Brazil, told Jesus: "The phenomenon signals the need for the Latin American Church, like those of Africa and Asia, to have its own autonomy and its own face, that is liturgy, own ministries and theology, to build a Catholicism that identifies with local cultures. We need a communion that allows diversity. "
The personal feeling is that these "small Churches" are moving and growing precisely on those issues in which the Holy See flounders, where the pressure of the world is ever stronger and the Vatican is no longer able to make itself understood and understood even by its own faithful. >>.

From:

Cattolicesimo indipendente e sue contraddizioni

Cattolicesimo indipendente negli USA

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