On Sainthood

Over the years, I have been asked which saints the Old Catholic Church recognizes. I answer this question by pointing out that both the Roman Church and the Eastern Orthodox Church have some saints in common—specifically, those recognized prior to the separation of these two churches. After the separation, both the Roman Church and the Eastern Orthodox Church recognized saints not acknowledged by the other. This may be for various reasons, which I choose not to debate; I simply note that the most obvious reason is often unfamiliarity with the person being venerated by the other church.

As for which saints we, as Old Catholics, recognize, I reply that we should respect the wisdom and piety of the Eastern Orthodox and Roman Churches and, for the most part, recognize and honor those whom they name as saints. I also point out that the Old Catholic Church, due to its sacramental life, doctrinal confession, pastoral governance, and visible works, is an autocephalous Church and, as such, may elect to recognize certain people as saints. (I ask the reader to keep in mind that when I reference the Old Catholic Church, I am referring to this communion only.)

With this said, the next question to be reflected upon is: what would make a person recognized or canonized as an Old Catholic saint? To me, given that Old Catholics strive to return to the faith of the undivided Church, we must discern sainthood as did the Early Church.

In the Early Church, sainthood was not a formal process but rather a recognition of martyrs—those who died for the faith—and holy individuals with strong reputations for virtue, often emerging through local and popular devotion. As the centuries passed, recognition evolved from a simple acknowledgment of holiness to a more formal process requiring episcopal approval and, eventually, the verification of miracles, distinguishing early saints from those canonized today.

Early Recognition (Prior to the 6th Century)

• Martyrdom: The most direct path; those who died confessing Christ were immediately honored as saints.

• Heroic Virtue and Reputation: Other holy figures, such as ascetics or bishops known for piety, were recognized by local communities for their extraordinary lives.

• Popular Devotion: A cultus, or local veneration, would grow around a holy person after death, eventually leading to acceptance by the local Church.

Evolution Toward Formalization (6th–10th Centuries)

• Episcopal Investigation (6th Century): Local bishops began investigating claims of holiness to approve local veneration.

• Eyewitness Testimony (10th Century): Formal biographies and eyewitness accounts became necessary.

• Miracles: While not always a strict requirement as they are today, miracles often served to confirm holiness but were not initially required as proof.

The Old Catholic Church, of which we are a province, has named Archbishop Arnold Mathew an Old Catholic saint for this Church (Saint Mathew of South Mimms). This recognition was made by bishops, clergy, and laity based on historical research into Archbishop Mathew’s piety and devotion to restoring the Western Church to early Church orthodoxy; signs experienced while honoring the Archbishop at his tomb; and the ongoing growth within the Old Catholic Church he founded. Therefore, the recognition of his sainthood conforms to the process of the Early Church.

Sadly, I have little doubt that neither the Eastern Orthodox nor the Roman Catholic Churches will accept Saint Mathew of South Mimms, or any other person who may be canonized as a saint by the Old Catholic Church. This is largely because both believe themselves to be the sole true Church and, therefore, the only Church with authority to formally proclaim a person a saint.

Of even greater concern to me is that some Old Catholic clerics accept only Roman Catholic or Eastern Orthodox saints and, by doing so, willingly submit to the magisterium of those respective churches regarding canonization, while simultaneously rejecting that same magisterium in matters of dogma and practice, such as ordination. I urge these clerics to reflect and pray on whether they truly accept and believe that the Old Catholic Church is an autocephalous Church within the fullness of the One, Holy, Catholic, and Apostolic Church—alongside the Roman Catholic and Orthodox Churches—or not.

As for me, I truly and fully believe that the Old Catholic Church is an autocephalous Church within the fullness of the One, Holy, Catholic, and Apostolic Church and, as such, possesses the same ecclesial authority and identity to recognize saints as do the Roman Catholic and Eastern Orthodox Churches.

In closing, I am called to be Old Catholic, and I will strive to follow the ways of the pre-schism Church and respect the wisdom and piety of those who made the decision to formally elevate and venerate Archbishop Saint Mathew.

Jeremiah 6:16
Thus says the LORD: Stand in the ways and see, and ask for the old paths, where the good way is, and walk in it; and you shall find rest for your souls.

Blessings,
Mar Michael