The Church of Ireland
News Briefing

General Comments

I arrived by air when a boat would have been more appropriate, as Prague was severely threatened with flooding due to the level of the Vltava River. Thankfully, the historic Old City was relatively unscathed due to a massive effort by the citizens, the emergency services and indeed tourist alike. Sadly, lives were lost and many basements damaged through flooding. However, the scene could have been far worse; there was much to be thankful for when the danger subsided.

The Congress, constituting c. 375 members, met in warm weather for 5 days in the pleasant surroundings of the Agricultural College of the Czech Republic at Suchdol, about 20 minutes by bus from the city centre.

The Anglican world was represented by members of the Episcopal Church of America and the Church of England. I was the only representative of another Church of the Anglican Communion. The Old Catholic world was well represented with members from the following churches/countries, according to the data supplied: Austria; Belgium; Bosnia; Canada; Czech Republic; France; Germany; Italy; Netherlands; Poland; Slovakia; Spain; Switzerland.

My Impressions

(A) Presentation

Administration was efficient, with each representative having all necessary details in a folder within a take-home souvenir 'logoised' cloth bag. The air conditioned Hall had displays from various churches on view, and children from the local Czech church had drawings/paintings on display on which we all passed judgement, before a prize or two was awarded. Baby-sitting facilities were also provided.

The congress was chaired by a woman and indeed for most of the time, women dominated the small platform party.

The language of the gathering was German, but understanding was collective through simultaneous translation via personal headsets.

Worship in the Hall according to various Old Catholic traditions opened and closed each day and included participants of all the ages present at the Congress, with the exception of the very young.

Presentations were made by several churches on the opening day via 'Power Point', which were followed by group meetings to discuss the main theme of the Congress, 'Being Old Catholic in the 21stcentury'.

The conclusions of the groups were then collated and an agreed list of 9 topics was presented at the conclusion of the Congress as the main themes for reflection over the coming months and years (see below). The reflections of the groups were also developed by several papers from distinguished members of the Union of Utrecht (The Old Catholic communion), including three Bishops.

The deliberations concluded with a Plenary Session facilitated by a mobile microphone and its very nimble 'handler'.

When the 'going got tough' physically, we were encouraged from the platform to stretch and to sing - we obeyed dutifully and regularly! Buses were available for a trip or two. All began and ended with timely efficiency, including the regular coffee/tea breaks, and participants mingled and talked freely and interestingly about the state of church life. The all-age, inclusive and participatory nature of the Congress was impressive. It was of course greatly helped by all of us being in the one place at the same time. Our General Synod in particular must reflect further upon such a context.

(B) Parallels

My interest in the Old Catholic movement is primarily historical and spiritual. However, both are greatly enhanced by my growing understanding of the cultural context in which it witnesses which is not dissimilar to our own, especially in the Republic. Namely, within a large but nominally Roman Catholic context which has become secularised.

Further, whilst Old Catholic numbers nationally are smaller than our own, again the relationship between 'big sister' and smaller siblings is similar. So there was a concern for declining numbers, ageing congregations, increasing expenditure, relationships with the wider anglican world on the continent, disaffected youth, secular cynicism concerning the value of historic institutions etc.

In response to these concerns and to the special papers to which I have already referred, the groups agreed areas for the strengthening and development of Old Catholic witness were-

1. Spirituality in terms of community witness
2. Tolerance within and without the Church
3. Dynamic compassionate discipleship in the community
4. Church as spiritual home/place of encounter
5. Need for a positive presentation of Old Catholicism
6. The centrality of worship
7. Unity of the Bishops with their Synods
8. Awareness of the value of Tradition yet open to the future
9. Ecumenism understood as a unity in diversity.

Again, there are echoes of our concerns too, some of which will surely resonate in the forth-coming summit on ministry.

(C) Differences

Several areas of concern/opportunity for the Old Catholics are the following:

1. The arrival of new members from the Roman Catholic Church who are unfamiliar with the Old Catholic tradition
2. The acceptance of former Roman Catholic priests as clergy in the Old Catholic church, again without a great deal of acquaintance with the exiting tradition
3. The issue of gay clergy and laity
4. The emergence of new worship communities, in Italy for example, and their relationship to the centre
5. Non ordination of women in a small part of the Union, especially in the East
6. Colourful, vibrant and sensual liturgy with much participation and congregational singing, blending the formal and the informal in a creative way.

I mention the above because in the main, they are really issues of success revealing the attractiveness of an 'open catholicism' to many who have become disillusioned with traditional Roman Catholicism. Would that the Church of Ireland were as attractive to similar pilgrims on this island.

Peter F. Barrett
Dean of Waterford