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Evangelical Catholic

January 01, 1970

The term Evangelical Catholic (from catholic meaning universal and evangelical meaning Gospel-centered) is used in Lutheranism, alongside the terms Augsburg Catholic or Augustana Catholic, with those calling themselves Evangelical Catholic Lutherans or Lutherans of Evangelical Catholic churchmanship stressing the catholicity of historic Lutheranism in liturgy (such as the Mass), beliefs (such as the perpetual virginity of Mary), practices (such as genuflection), and doctrines (such as apostolic succession).[1][2] Evangelical Catholics teach that Lutheranism at its core "is deeply and fundamentally catholic".[3] The majority of Evangelical Catholic Lutheran clergy and parishes are members of mainstream Lutheran denominations.[1]

A Lutheran priest of the Church of Sweden prepares for the celebration of Mass in Strängnäs Cathedral.

Evangelical Catholic Lutheranism edit

 
A tabernacle at Mikael Agricola Lutheran Church in Helsinki, juxtaposed with a chancel lamp and note about the real presence

Augsburg Confession as a Catholic document edit

The Augsburg Confession found within the Book of Concord, a compendium of belief of the Lutheran churches, teaches that "the faith as confessed by Luther and his followers is nothing new, but the true catholic faith, and that their churches represent the true catholic or universal church".[4] When the Lutherans presented the Augsburg Confession to Charles V, Holy Roman Emperor in 1530, they believed it "showed that each article of faith and practice was true first of all to Holy Scripture, and then also to the teaching of the church fathers and the councils".[4]

The Augsburg Confession further states that:

...one holy Church is to continue forever. The Church is the congregation of saints, in which the Gospel is rightly taught and the Sacraments are rightly administered.[5]

In Lutheranism, the term Evangelical Catholic or Augsburg Catholic has a specific meaning. Lutheran Protestantism differs historically from most other kinds of Protestantism in that Lutheranism is the only historical Protestant denomination that confesses belief in three sacraments: regeneration in Holy Baptism, Confession as the sacrament of Absolution, and the Real Presence of Christ in Holy Eucharist.[6][7] In Anglicanism and Methodism, two other Protestant traditions, there has also been a sacramentalism similar to that in orthodox Lutheranism, especially in the high church movement. The Book of Concord states, contrary to "Enthusiast" belief, that salvation can be received only through the means of grace: God's Word and sacraments.[8] The Augsburg Confession stresses that "in doctrine and ceremonies nothing has been received on our part against Scripture or the Catholic Church."[8] Article XXIV of the Augsburg Confession "Of the Mass" states: "Falsely are our churches accused of abolishing the Mass; for the Mass is retained among us, and celebrated with the highest reverence." Some Lutheran church bodies claim to also have retained the historical episcopate and apostolic succession. The evangelical feature of Lutheranism is justification by faith, as defined by Law and Gospel and simul iustus et peccator. The term evangelical has a different origin and meaning in Lutheranism than in "Evangelicalism". (In German, there is a difference between evangelisch and evangelikal; in Swedish, there is a corresponding difference between evangelisk and evangelikal). In the Lutheran tradition, evangelical (evangelisch) refers to the gospel, with the specific meaning of "grace centered". The opposite of evangelical is not "catholic" or "liberal", but legalistic.[9]

 
Woodcut of the Augsburg Confession, Article VII, "Of the Church". Lutherans of Evangelical Catholic churchmanship regard the Augsburg Confession as a thoroughly Catholic document.[3]

Gnesio-Lutherans and the continuity of Apostolic Christianity edit

The Lutheran Church traditionally sees itself as the "main trunk of the historical Christian Tree" founded by Christ and the Apostles, holding that during the Reformation, the Church of Rome fell away.[10][11]

In early Lutheranism, the Gnesio-Lutherans compiled the first modern critical history of the world, the Magdeburg Centuries, to show that the Lutheran Church was a continuation of the Christian church throughout its history, though stripped of abuses originating from the pope. Gnesio-Lutherans such as Joachim Westphal and Andreas Musculus had a "high" understanding of the sacraments, and therefore were strongly opposed to any compromise with Calvinism and Zwingliism, as well as with Roman Catholic doctrine. In the era of Lutheran orthodoxy, theologians Martin Chemnitz and Johann Gerhard (especially in his Confessio Catholica) made extensive use of patristic sources. They saw the continuity of the pre-Reformation church in Lutheranism, which they understood not as a re-formation of the church, but rather a renewal movement within and for the Christian church, from which the Roman church did truly represent.

With regard to the nature of the church, Lutheran theology therefore holds that:[11]

There can only be one true visible Church. Of this our Catechism speaks in Question 192: "Whom do we call the true visible Church?" Answer: "The whole number of those who have, teach and confess the entire doctrine of the Word of God in all its purity, and among whom the Sacraments are duly administered according to Christ's institution." That there can be but one true visible Church, and that, therefore, one is not just as good as another stands to reason because there is only one truth, one Bible, one Word of God. Evidently that Church which teaches this truth, the whole truth, and nothing but the truth, is the true visible Church. Christ says John 8, 31. 32: "If ye continue in My Word, then are ye My disciples indeed; and ye shall know the truth, and the truth shall make you free." Again Christ says Matt. 28, 20: "Teaching them to observe all things whatsoever I have commanded you." Whatsoever He has commanded us, His Word, and nothing else, we should teach. And again, all things which He has commanded us we should teach. That, therefore is the true visible Church which does this. But that all visible Churches do not this is plain from the fact that they do not agree among themselves. If every Church would teach the whole truth and nothing but the truth as God has revealed it, there could be no difference. So, then, by calling other denominations Churches, we do not mean to say that one Church is just as good as another. Only that one is the true visible Church which teaches and confesses the entire doctrine of the Word of God in all its purity, and in whose midst the Sacraments are duly administered according to Christ's institution. Of all Churches, this can only be said of our Lutheran Church.[11]

Lutheran monasticism edit

Main article: Christian monasticism § Lutheran Church
 
Loccum Abbey continued as a Lutheran monastery since the 16th century A.D.

Evangelical Catholics of Lutheran churchmanship cherish the practice of Christian monasticism; after the Reformation, many monasteries and convents adopted the Lutheran faith and continued religious life, including lay oblates. Examples include monasteries such as Amelungsborn Abbey near Negenborn and Loccum Abbey in Rehburg-Loccum, as well as convents such as Ebstorf Abbey near the town of Uelzen and Bursfelde Abbey in Bursfelde.[12]

New religious orders were established by Lutherans throughout the centuries such as Östanbäck Monastery, a Benedictine community in Sala, Sweden and Saint Augustine's House, a monastery in Michigan. Mother Basilea Schlink established the charismatic Evangelical Sisterhood of Mary in Darmstadt, which contains the motherhouse where the Lutheran nuns reside. The Order of Lutheran Franciscans is a religious institute affiliated with the Evangelical Lutheran Church in America.[citation needed]

Sacred art in Lutheranism edit

Main article: Lutheran art

Lutherans had different views regarding religious imagery than Reformed Christians.[13][14] Martin Luther in Germany allowed and encouraged the display of religious imagery in churches, seeing the Evangelical Lutheran Church as a continuation of the "ancient, apostolic church".[14] Lutheran altarpieces like the Last Supper by the younger Cranach were produced in Germany, especially by Luther's friend Lucas Cranach, to replace Catholic ones, often containing portraits of leading reformers as the apostles or other protagonists, but retaining the traditional depiction of Jesus. As such, "Lutheran worship became a complex ritual choreography set in a richly furnished church interior."[15] Lutherans proudly employed the use of the crucifix as it highlighted their high view of the theology of the Cross.[14][16] Stories grew up of "indestructible" images of Luther that had survived fires by divine intervention.[17] Thus, for Lutherans, "the Reformation renewed rather than removed the religious image."[18] As such, "Lutheran places of worship contain images and sculptures not only of Christ but also of biblical and occasionally of other saints as well as prominent decorated pulpits due to the importance of preaching, stained glass, ornate furniture, magnificent examples of traditional and modern architecture, carved or otherwise embellished altar pieces, and liberal use of candles on the altar and elsewhere."[19]

Lutherans strongly defended their existing sacred art from a new wave of Reformed-on-Lutheran iconoclasm in the second half of the century, as Reformed rulers or city authorities attempted to impose their will on Lutheran populations in the "Second Reformation" of about 1560-1619.[14][20] Against the Reformed, Lutherans exclaimed: "You black Calvinist, you give permission to smash our pictures and hack our crosses; we are going to smash you and your Calvinist priests in return".[14] The Beeldenstorm, a large and very disorderly wave of Calvinist mob destruction of images and church fittings that spread through the Low Countries in the summer of 1566 was the largest outbreak of this sort, with drastic political repercussions.[21] This campaign of Reformed iconoclasm "provoked reactive riots by Lutheran mobs" in Germany and "antagonized the neighbouring Eastern Orthodox" in the Baltic region.[22]

Lutheran devotions edit

 
A statue of Mary in the Lutheran church of Saint-Pierre-le-Jeune, Strasbourg
Further information: Lutheran Mariology

Lutheran Mariology is informed by the Augsburg Confession and honours Mary as "the most blessed Mother of God, the most blessed Virgin Mary, the Mother of Christ," and "the Queen of Heaven."[23][24] The Smalcald Articles, a confession of faith of the Lutheran churches, affirm the doctrine of the perpetual virginity of Mary.[25] Lutherans of Evangelical Catholic churchmanship tend to stress a continuity with these pre-Reformational beliefs that have been upheld by many Lutherans theologians since Martin Luther himself.[26][27] As a sign of reverence for and devotion to the Blessed Virgin Mary, Martin Luther advocated the use of the original version of the Hail Mary prayer before it was modified at the Roman Catholic Church's Council of Trent (that is, "Hail Mary, full of grace, the Lord is with thee. Blessed art thou among women and blessed is the fruit of thy womb, Jesus.")[28] The 1522 Betbüchlein (Prayer Book) retained the Ave Maria.[29]

The Wreath of Christ, also known as the Pearls of Life, is a set of prayer beads developed by the Swedish Evangelic-Lutheran bishop Martin Lönnebo.[30] They are a devotion used by communicants in the Lutheran churches.[31]

Many Lutheran women of Evangelical Catholic churchmanship wear a veil during prayer and worship.[32] The General Rubrics of the Evangelical Lutheran Synodical Conference of North America, as contained in "The Lutheran Liturgy", state in a section titled Headgear for Women: "It is laudable custom, based upon a Scriptural injunction (1 Cor. 11:3-15), for women to wear an appropriate head covering in Church, especially at the time of divine service."[33]

Episcopal polity and apostolic succession edit

 
Nathan Söderblom is ordained as archbishop of the Church of Sweden, 1914.

Traditions, such as episcopal polity and apostolic succession are also maintained and seen as essential by Lutherans of Evangelical Catholic churchmanship; the Church of Sweden for example teaches that "Since this ordinance was very useful and without doubt proceeded from the Holy Ghost, it was generally approved and accepted over the whole of Christendom. . . . It belongs to the office of the Bishop that he in his diocese shall ordain and govern with Priests, and do whatsoever else is required."[34] The Evangelical Lutheran Church of Finland and the Church of Sweden continue the apostolic succession of bishops who ordain priests through the laying on of hands.[35][36]

What made the Church of Sweden an evangelical-catholic church was to Archbishop Söderblom the fact that the Reformation in Sweden was a 'church improvement' and a 'process of purification' which did not create a new church. As a national church, the Church of Sweden succeeded in bringing together medieval Swedish tradition with the rediscovery of the gospel which the Reformation brought with it. Archbishop Söderblom included the historic episcopate in the tradition-transmitting elements. The Church of Sweden was, according to Söderblom, in an even higher degree than the Anglican Church a via media. —Together in Mission and Ministry: The Porvoo Common Statement[37]

Such a view sees the congregational form of church governance as non-Lutheran and not reflective of Lutheranism's identity as a catholic Church; the Evangelical Catholic Church, a Lutheran denomination based in North America, taught:[34]

A so-called democratic form of Church polity, or congregational rule/autonomy, where the children rule the father, is unscriptural, non-Catholic, non-Lutheran, and a subversion of God's natural, revealed Order. The form of Church government practiced by the LC-MS and ELCA (and almost all other expressions of American Lutheranism) was condemned by Fr. Luther when Philip of Hesse (perhaps the most prominent Prince within the Reformation Movement next to the Elector of Saxony), prevailed upon the synod at Hamburg in 1526 to adopt a form of congregational government ordered by a constitution accepted by all. In January 1527 Dr. Luther convinced Philip to repudiate this plan for congregational government. Such polity (i.e., congregationalism) undermines The Gospel and usually leads to the distorted view that, because The Faithful are a royal priesthood (I Pet. 2:9), all Christians (the priesthood of all believers) possess the public office of the ministry. Such a teaching (i.e., the mandate or justification of a congregational form of Church polity) is not found in Holy Scriptures; such a practice does not conform to the teachings of Dr. Luther. That is why, without a doubt, the Lutheran Confessions nowhere mention such a "doctrine". The congregational (or priesthood of all believers) form of Church polity has no foundation in the Scriptures, the canons of the undivided Church, the Lutheran Confessions, or the writings of Dr. Martin Luther. For this reason the canons of The Evangelical Catholic Church state that the parish Pastor is the spiritual father of his parish (XIII,1).[34]

These views have proved to be influential in all of Lutheranism, especially when ecumenical agreements between churches are made; in the largest Lutheran denomination in United States, for example, "all episcopal installations in the Evangelical Lutheran Church in America take place with the participation of bishops in the apostolic succession."[38]

Evangelical Catholicism in the Lutheran churches edit

 
A votive candle rack stands before an icon of Christ Pantocrator in a Lutheran parish church of the Church of Sweden in Skellefteå.

In the 19th century, "Evangelical Catholicism" was seen as a vision for the Church of the future. The term was used by Lutherans such as Ernst Ludwig von Gerlach and Heinrich Leo within the post-Prussian Union church in Germany who were inspired by the church of the Middle Ages, and by neo-Lutheran Friedrich Julius Stahl.[39]

The term Evangelical Catholic is often used today instead of the term "High Church Lutheranism" because it is a theological term. It is comparable to the term "Anglo-Catholic" within Anglicanism. Evangelical Catholic Lutheranism is inclusive of the theologically, biblically, and socially conservative ultra-high church Lutheranism of those within the Confessional Lutheran movement who follow the late Arthur Carl Piepkorn, the Evangelical Catholic Orthodoxy of Gunnar Rosendal, the more theologically moderate high ecclesiology of Carl Braaten, the very liberal Evangelical Catholicity of Nathan Söderblom, or even the more liberal Catholicism of Friedrich Heiler, and the ecumenical vision of Hans Asmussen and Max Lackmann, as well as the strongly Roman Catholic-oriented Anglo-Lutheran Catholic Church and the more Eastern Orthodox-oriented Evangelical Catholic Church.[citation needed]

In Scandinavia, where High Church Lutheranism and Pietist Lutheranism has been highly influential, the Evangelical Lutheran Mission Diocese of Finland, Mission Province of the Church of Sweden, and the Evangelical Lutheran Diocese of Norway entered into schism with their national churches due to "the secularization of the national/state churches in their respective countries involving matters of both Christian doctrine and ethics”; these dioceses are in altar and pulpit fellowship with one another through the Communion of Nordic Lutheran Dioceses and are members of the confessional International Lutheran Council with their bishops having secured their lines of apostolic succession from other traditional Lutheran churches, such as the Evangelical Lutheran Church in Kenya.[40][41][42]

The Evangelical Lutheran Church in Canada defines its doctrinal basis as such: "We derive our teachings from the Holy Scriptures and confess the three ecumenical creeds of the Christian church. We hold to orthodox catholic theology as enunciated in the ecumenical councils of the first five centuries of Christianity."[43] Some small "Evangelical Catholic" church bodies include the Evangelical Catholic Church, Anglo-Lutheran Catholic Church, Lutheran Church - International, and the Lutheran Episcopal Communion. The Nordic Catholic Church in Norway has roots in High Church Lutheranism. However, most Evangelical Catholic Lutheran clergy and Evangelical Lutheran parishes are part of mainstream Lutheran denominations such as the Evangelical Lutheran Church in America, the Evangelical Church in Germany, and the Church of Sweden.[1] Many Lutherans hold beliefs that would be characterized as being of the Evangelical Catholic churchmanship of Lutheranism, but prefer to be called simply as "Lutherans" as they view the catholic nature of Lutheranism to be inherent in Lutheranism and prefer to stress the unity within Lutheranism as a whole.[3][1]

 
Consecration and elevation of the host at a mass with an Evangelical Catholic/high church profile in the Church of Sweden.

In 1976, Joseph Ratzinger, later Pope Benedict XVI, suggested that the Augsburg Confession might be possible to recognise as a Catholic statement of faith. This did not happen due to differences in understanding of the theology on justification.[9][44] Various Roman Catholic leaders and theologians, such as Cardinal Kurt Koch have proposed the idea of Lutheran Ordinariates within the Catholic Church, which would allow Lutherans to join the Catholic Church and retain aspects of their liturgy and traditions.[45][46] Lutherans of Evangelical Catholic churchmanship, however, have opposed conversion to Roman Catholicism, arguing that the "riches of the catholic tradition are already ours, and at our best we embrace that heritage".[3]

Other Christian traditions edit

Apart from its usage in Lutheranism, Evangelical catholic (catholic is the noun with evangelical modifying) can refer variously to:

Catholic Church edit

As used by the Roman Catholic Church, the term evangelical Catholic refers to Roman Catholics in full communion with the Holy See in Rome who exhibit, according to Alister McGrath, the four characteristics of evangelicalism. The first is a strong theological and devotional emphasis on the Christian scriptures. Secondly, evangelical Catholics stress the life, death, and resurrection of Jesus Christ as the cause of salvation for all mankind. A personal need for interior conversion is the third defining mark, and, consequently, the fourth is a deep commitment to evangelization.

Evangelical Catholics see these evangelical emphases as the core of the 2,000-year tradition of Catholic Christianity. Evangelical preaching movements such as St. Dominic's, who was called the Vir Evangelicus (evangelical man), are a common point of reference. To Catholics, the term 'evangelical' refers to its etymological root—the Greek word euangelion—which means 'good news' or 'Gospel', not to Protestant Evangelicalism. To Catholics, being evangelical is understood in the context of the adherence to the dogma and Sacred Tradition of the Catholic Church and in a Catholic interpretation of Scripture, and not in the doctrinal and ecclesiological upheavals of the Protestant Reformation.

Increasingly, the Roman Catholic Church is appropriating the evangelical witness of the recent popes and their encyclicals, especially Pope Paul VI's Evangelii nuntiandi (On Evangelization in the Modern World), John Paul II's Redemptoris missio (The Mission of the Redeemer), and the Congregation for the Doctrine of the Faith's Declaration Dominus Iesus (The Lord Jesus), for which Pope Benedict XVI was primarily responsible, when he was previously Prefect of the Congregation. New bibles[citation needed], catechetical materials, youth ministry programs, and young adult ministries witness to greater evangelical zeal within the Church. College campus ministry and parish ministry are focusing more of their resources on outreach (pre-evangelization and evangelization).[47] A Catholic organization called the Evangelical Catholic exists for the purpose of equipping Catholic ministries to be evangelical.[48] In Greenville, South Carolina, a Catholic organization called the Center for Evangelical Catholicism exists for the purpose of spreading the "New Evangelization" program of the Pontifical Council for Promoting the New Evangelization in Roman Catholic parishes and schools across the United States.

Since the call to evangelization is so integral to the Catholic faith and solidly attested to in the ecumenical councils, the writings of the Church Fathers, and papal teaching, the late well-known Father Richard John Neuhaus (1936-2009), (a former longtime Evangelical Lutheran pastor) looked to the day when the term 'evangelical Catholic' would be redundant - when identifying as 'Catholic' would imply active evangelization so strongly that the addition of 'evangelical' would be unnecessary.[49] As a group, they are often not disaggregated in social science research, though there have been recent calls to change this.[50]

Old Catholicism, Methodism, and Reformed Christianity edit

In recent years, the term Evangelical Catholic, has been adopted by high church elements of the Methodist and Reformed churches. This is especially apt among the Reformed, given that one of the older documented uses of the term is by John Williamson Nevin and Philip Schaff, during their efforts (from roughly 1841 forward) to repristinate the theology of the German Reformed Church in the United States. In 1849 the Mercersburg Review was founded as the organ of their "Mercersburg Theology".

Beginning in 1851, William Augustus Mühlenberg, the Protestant Episcopal clergyman of Lutheran background, and father of the Ritualist movement in the Protestant Episcopal Church in the United States of America,[51] also published a periodical called "The Evangelical Catholic." Muhlenberg's vision has influenced the Reformed Episcopal Church and some on the Free Church of England.

Already earlier, there was an evangelical revival in the Roman Catholic Church in Germany, involving Boos, Gossner and Feneberg. This evangelical revivalist movement also spread to German Lutheranism.

The Lusitanian Catholic Apostolic Evangelical Church in Portugal has its origins in the Old Catholic movement of the 19th century. Today it belongs to the Anglican Communion.

In England, Ulric Vernon Herford (1866–1938), irregularly consecrated as Mar Jacobus, Bishop of Mercia & Middlesex, founded The Evangelical Catholic Communion. His succession line was brought to the United States in the 1960s and continues in the Syro-Chaldean Church of North America.[52]

Some members of various Christian denominations may use the term Evangelical Catholic to indicate the fact that they are evangelical and maintain their catholicity. For example, Methodists and Presbyterians believe their denominations owe their origins to the Apostles and the early church, but do not claim descent from ancient church structures such as the episcopate. However, both of these churches hold that they are a part of the catholic (universal) church. According to Harper's New Monthly Magazine:

The various Protestant sects can not constitute one church because they have no intercommunion...each Protestant Church, whether Methodist or Baptist or whatever, is in perfect communion with itself everywhere as the Roman Catholic; and in this respect, consequently, the Roman Catholic has no advantage or superiority, except in the point of numbers. As a further necessary consequence, it is plain that the Roman Church is no more Catholic in any sense than a Methodist or a Baptist.[53]

— Henry Mills Alden

As such, according to one viewpoint, for those who "belong to the Church," the term Methodist Catholic, or Presbyterian Catholic, or Baptist Catholic, is as proper as the term Roman Catholic.[53] It simply means that body of Christian believers over the world who agree in their religious views, and accept the same ecclesiastical forms.[53]

New church bodies edit

At the end of the 20th century, the Convergence Movement formed new church bodies, including the Charismatic Episcopal Church, the Communion of Evangelical Episcopal Churches, and the King's Family of Churches. It governs by an Episcopal polity, embraces the Charismatic renewal, uses different liturgical versions in worship, both Anglican and Lutheran, and supports church missions and church planting.[54]

See also edit

References edit

  1. ^ a b c d Cimino, Richard (2003). Lutherans Today: American Lutheran Identity in the Twenty-First Century. Wm. B. Eerdmans Publishing. p. 95. ISBN 978-0-8028-1365-7.
  2. ^ Armstrong, John H.; Eagle, Paul E. (26 May 2009). Understanding Four Views on the Lord's Supper. Zondervan. ISBN 978-0310542759. Lutherans worship Christ wherever he is, including the sacraments, and thus Luther genuflected before the baptismal font and the sacrament.
  3. ^ a b c d Block, Mathew (15 December 2014). "The Evangelical Catholic Tradition". First Things. from the original on 16 May 2020. Retrieved 14 May 2020.
  4. ^ a b Ludwig, Alan (12 September 2016). "Luther's Catholic Reformation". The Lutheran Witness. When the Lutherans presented the Augsburg Confession before Emperor Charles V in 1530, they carefully showed that each article of faith and practice was true first of all to Holy Scripture, and then also to the teaching of the church fathers and the councils and even the canon law of the Church of Rome. They boldly claim, "This is about the Sum of our Doctrine, in which, as can be seen, there is nothing that varies from the Scriptures, or from the Church Catholic, or from the Church of Rome as known from its writers" (AC XXI Conclusion 1). The underlying thesis of the Augsburg Confession is that the faith as confessed by Luther and his followers is nothing new, but the true catholic faith, and that their churches represent the true catholic or universal church. In fact, it is actually the Church of Rome that has departed from the ancient faith and practice of the catholic church (see AC XXIII 13, XXVIII 72 and other places). {{cite web}}: Missing or empty |url= (help)
  5. ^ "Augsburg Confession, Article 7, Paragraph 1". from the original on 2011-08-10. Retrieved 2017-09-04.
  6. ^ Haffner, Paul (1999). The Sacramental Mystery. Gracewing Publishing. p. 11. ISBN 9780852444764. The Augsburg Confession drawn up by Melanchton, one of Luther's disciples admitted only three sacraments, Baptist, the Lord's Supper and Penance. Melanchton left the way open for the other five sacred signs to be considered as "secondary sacraments". However, Zwingli, Calvin and most of the later Reformed tradition accepted only Baptism and the Lord's Supper as sacraments, but in a highly symbolic sense.
  7. ^ Smith, Preserved (1911). The Life and Letters of Martin Luther. Houghton Mifflin. p. 89. In the first place I deny that the sacraments are seven in number, and assert that there are only three, baptism, penance, and the Lord's Supper, and that all these three have been bound by the Roman Curia in a miserable captivity and that the Church has been deprived of all her freedom.
  8. ^ a b Augsburg Confession. from the original on 2011-08-10. Retrieved 2010-06-12.
  9. ^ a b Dulles, Avery (October 1983). "The Catholicity of the Augsburg Confession". The Journal of Religion. 63 (4): 337–354. doi:10.1086/487060. JSTOR 1203403. S2CID 170148693.
  10. ^ Junius Benjamin Remensnyder (1893). The Lutheran Manual. Boschen & Wefer Company. p. 12.
  11. ^ a b c Frey, H. (1918). Is One Church as Good as Another?. Vol. 37. The Lutheran Witness. pp. 82–83.
  12. ^ "Kloster Ebstorf". Medieval Histories. 8 August 2014. from the original on 1 December 2017. Retrieved 20 November 2017. The monastery is mentioned for the first time in 1197. It belongs to the group of so-called Lüneklöstern (monasteries of Lüne), which became Lutheran convents following the Protestant Reformation. […] It is currently one of several Lutheran convents maintained by the Monastic Chamber of Hanover (Klosterkammer Hannover), an institution of the former Kingdom of Hanover founded by its Prince-Regent, later King George IV of the United Kingdom, in 1818, in order to manage and preserve the estates of Lutheran convents.
  13. ^ Nuechterlein, Jeanne Elizabeth (2000). Holbein and the Reformation of Art. University of California, Berkeley.
  14. ^ a b c d e Lamport, Mark A. (31 August 2017). Encyclopedia of Martin Luther and the Reformation. Rowman & Littlefield Publishers. p. 138. ISBN 9781442271593. Lutherans continued to worship in pre-Reformation churches, generally with few alterations to the interior. It has even been suggested that in Germany to this day one finds more ancient Marian altarpieces in Lutheran than in Catholic churches. Thus in Germany and in Scandinavia many pieces of medieval art and architecture survived. Joseph Leo Koerner has noted that Lutherans, seeing themselves in the tradition of the ancient, apostolic church, sought to defend as well as reform the use of images. "An empty, white-washed church proclaimed a wholly spiritualized cult, at odds with Luther's doctrine of Christ's real presence in the sacraments" (Koerner 2004, 58). In fact, in the 16th century some of the strongest opposition to destruction of images came not from Catholics but from Lutherans against Calvinists: "You black Calvinist, you give permission to smash our pictures and hack our crosses; we are going to smash you and your Calvinist priests in return" (Koerner 2004, 58). Works of art continued to be displayed in Lutheran churches, often including an imposing large crucifix in the sanctuary, a clear reference to Luther's theologia crucis. ... In contrast, Reformed (Calvinist) churches are strikingly different. Usually unadorned and somewhat lacking in aesthetic appeal, pictures, sculptures, and ornate altar-pieces are largely absent; there are few or no candles; and crucifixes or crosses are also mostly absent.
  15. ^ Spicer, Andrew (5 December 2016). Lutheran Churches in Early Modern Europe. Taylor & Francis. p. 237. ISBN 9781351921169. As it developed in north-eastern Germany, Lutheran worship became a complex ritual choreography set in a richly furnished church interior. This much is evident from the background of an epitaph pained in 1615 by Martin Schulz, destined for the Nikolaikirche in Berlin (see Figure 5.5.).
  16. ^ Marquardt, Janet T.; Jordan, Alyce A. (14 January 2009). Medieval Art and Architecture after the Middle Ages. Cambridge Scholars Publishing. p. 71. ISBN 9781443803984. In fact, Lutherans often justified their continued use of medieval crucifixes with the same arguments employed since the Middle Ages, as is evident from the example of the altar of the Holy Cross in the Cistercian church of Doberan.
  17. ^ Michalski, 89
  18. ^ Dixon, C. Scott (9 March 2012). Contesting the Reformation. John Wiley & Sons. p. 146. ISBN 9781118272305. According to Koerner, who dwells on Lutheran art, the Reformation renewed rather than removed the religious image.
  19. ^ Lamport, Mark A. (31 August 2017). Encyclopedia of Martin Luther and the Reformation. Rowman & Littlefield Publishers. p. 138. ISBN 9781442271593.
  20. ^ Michalski, 84. Google books
  21. ^ Kleiner, Fred S. (1 January 2010). Gardner's Art through the Ages: A Concise History of Western Art. Cengage Learning. p. 254. ISBN 9781424069224. In an episode known as the Great Iconoclasm, bands of Calvinists visited Catholic churches in the Netherlands in 1566, shattering stained-glass windows, smashing statues, and destroying paintings and other artworks they perceived as idolatrous.
  22. ^ Marshall, Peter (22 October 2009). The Reformation. Oxford University Press. p. 114. ISBN 9780191578885. Retrieved 30 April 2018. Iconoclastic incidents during the Calvinist 'Second Reformation' in Germany provoked reactive riots by Lutheran mobs, while Protestant image-breaking in the Baltic region deeply antagonized the neighbouring Eastern Orthodox, a group with whom reformers might have hoped to make common cause.
  23. ^ Karkan, Betsy (31 May 2017). "Luther's Love for St. Mary, Queen of Heaven". Lutheran Reformation. from the original on 1 July 2020. Retrieved 20 January 2020.
  24. ^ McNabb, Kimberlynn; Fennell, Robert C. (2019). Living Traditions: Half a Millennium of Re-Forming Christianity. Wipf and Stock Publishers. ISBN 978-1-5326-5979-9. Luther's focused position on Mary has more in common with the Orthodox Christian view of the Theotokos, Mary as the Mother of God, rather than with the Roman Catholic view of her as intercessor. ... As a result, the early Lutheran Reformation had both a "biblically based Theotokos-dogma using the Mariology of the ancient church, and it had a Marian piety and devotion based on this dogma, taking its bearings from the soteriologically interpreted notion of God's condescension." ... Lutherans thus confessed in the Formula of Concord in the Solid Declaration, Article VIII.24: On account of this person union and communion of the natures, Mary, the most blessed virgin, did not conceive a mere, ordinary human being, but a human being who is truly the Son of the most high God, as the angel testifies. He demonstrated his divine majesty even in his mother's womb in that he was born of a virgin without violating her virginity. Therefore she is truly the mother of God and yet remained a virgin.
  25. ^ Hillerbrand, Hans J. (2004). Encyclopedia of Protestantism: 4-volume Set. Routledge. ISBN 978-1-135-96028-5. This view of the proper place of Mary and the saints in the lives of the faithful is codified for Lutherans in the BOOK OF CONCORD (1580); these confessions also include the reaffirmation of Mary's perpetual virginity (in Luther's SCHMALKALDIC ARTICLES of 1537) and her title of Theotokos, and praise her as "the most blessed virgin" (Formula of Concord, 1577).
  26. ^ Kilcrease, Jack D. (2013). The Self-Donation of God: A Contemporary Lutheran approach to Christ and His Benefits. Wipf and Stock Publishers. ISBN 978-1-62032-605-3. As it is well known, the perpetual virginity of Mary was taught widely in the early Church, some claim as early as St. Ireneaus in the late second century. Luther, Zwingli, Calvin and the later Lutheran scholastics also supported the doctrine.
  27. ^ The American Lutheran, Volume 49. American Lutheran Publicity Bureau. 1966. p. 16. While the perpetual virginity of Mary is held as a pious opinion by many Lutheran confessors, it is not regarded as a binding teaching of the Scriptures.
  28. ^ Luther's Works, 10 II, 407–409
  29. ^ Johnson, Maxwell E. (2015). The Church in Act: Lutheran Liturgical Theology in Ecumenical Conversation. Fortress Press. ISBN 978-1-4514-9668-0.
  30. ^ . Svenska Kyrkan. Archived from the original on 7 January 2014. Retrieved 21 April 2013.
  31. ^ Johann G. Roten, S.M. "Lutheran rosary". University of Dayton. from the original on 3 October 2013. Retrieved 28 April 2014.
  32. ^ Koopman, John Henry (August 3, 2022). A Defense of Headcoverings in the Lutheran Church. Gottesdienst: The Journal of Lutheran Liturgy. p. 9-10.
  33. ^ The Lutheran Liturgy: Authorized by the Synods Constituting The Evangelical Lutheran Synodical Conference of North America. St. Louis: Concordia Publishing House. 1941. p. 427.
  34. ^ a b c "The Church: What We Believe". Evangelical Catholic Church. 2008. Retrieved 1 May 2020.[permanent dead link]
  35. ^ Gassmann, Günther; Larson, Duane Howard; Oldenburg, Mark W. (2001). Historical Dictionary of Lutheranism. Scarecrow Press. ISBN 0810839458. Retrieved 11 November 2012. In addition to the primary understanding of succession, the Lutheran confessions do express openness, however, to the continuation of the succession of bishops. This is a narrower understanding of apostolic succession, to be affirmed under the condition that the bishops support the Gospel and are ready to ordain evangelical preachers. This form of succession, for example, was continued by the Church of Sweden (which included Finland) at the time of the Reformation.
  36. ^ Alan Richardson; John Bowden John (1 January 1983). The Westminster Dictionary of Christian Theology. Westminster John Knox Press. ISBN 0664227481. Retrieved 11 November 2012. The churches of Sweden and Finland retained bishops and the conviction of being continuity with the apostolic succession, while in Denmark the title bishop was retained without the doctrine of apostolic succession.
  37. ^ Together in Mission and Ministry: The Porvoo Common Statement, With, Essays on Church and Ministry in Northern Europe: Conversations Between the British and Irish Anglican Churches and the Nordic and Baltic Lutheran Churches. Church House Publishing. 1993. ISBN 0715157507. from the original on 27 April 2021. Retrieved 10 November 2012. What made the Church of Sweden an evangelical-catholic church was to Archbishop Söderblom the fact that the Reformation in Sweden was a 'church improvement' and a 'process of purification' which did not create a new church. As a national church, the Church of Sweden succeeded in bringing together medieval Swedish tradition with the rediscovery of the gospel which the Reformation brought with it. Archbishop Söderblom included the historic episcopate in the tradition-transmitting elements. The Church of Sweden was, according to Söderblom, in an even higher degree than the Anglican Church a via media.
  38. ^ Jeffrey Gros; Daniel S. Mulhall (2006). The Ecumenical Christian Dialogues and The Catechism of the Catholic Church. Paulist Press. p. 143. ISBN 9781616438098.
  39. ^ Stahl, Friedrich Julius (September 1857). Evangelische Katholizität -Die Verhandlungen des neunten evangelischen Kirchentages zu Stuttgart (in German). Berlin. pp. 45–63.{{cite book}}: CS1 maint: location missing publisher (link)
  40. ^ Block, Mathew (13 June 2019). "Swedish Lutherans consecrate new bishop". International Lutheran Council. from the original on 7 May 2021. Retrieved 7 May 2021.
  41. ^ Walter Obare. "Choose Life!". Concordia Theological Seminary. from the original on 2021-05-07. Retrieved 2021-05-07.
  42. ^ Ross, Paula Schlueter (28 January 2016). "Nordic Lutheran churches seek ILC membership". Lutheran Church–Missouri Synod. from the original on 7 May 2021. Retrieved 7 May 2021.
  43. ^ . Evangelical Lutheran Church in Canada. 2007. Archived from the original on 2013-08-08. Retrieved 2013-08-06.
  44. ^ Fahlbusch, Erwin, ed. (1999). "Evangelical Catholicity". The Encyclopedia of Christianity. Vol. 2. Wm. B. Eerdmans Publishing. p. 213. ISBN 978-90-04-11695-5.
  45. ^ Longenecker, Dwight (18 January 2017). "Is it time for a Lutheran Ordinariate?". Crux. Retrieved 14 May 2020.
  46. ^ Gibson, David (31 October 2012). "Trick or Treat: A Lutheran ordinariate? | Commonweal Magazine". Commonweal. from the original on 7 April 2020. Retrieved 14 May 2020.
  47. ^ Grennan Gary, Heather (2010-04-21). "We've got Spirit! Learning from evangelicals". U.S. Catholic. 75 (5). USCatholic.org: 24–28. from the original on 2015-02-09. Retrieved 2013-08-06.
  48. ^ "Providing Catholic Leaders Training and Materials for Catholic Evangelization". The Evangelical Catholic. 2012. from the original on 2013-05-30. Retrieved 2013-08-06.
  49. ^ Evangelicals and Catholics Together: Toward a Common Mission, Thomas Nelson, 1995, ISBN 0-8499-3860-0.
  50. ^ Higgins, Nicholas "Religious Influences on Latino ideoloyg and vote choice: Are Evangelical Catholics different?" Politics Groups and Identities, 2014 https://www.tandfonline.com/doi/abs/10.1080/21565503.2014.926821 2020-11-01 at the Wayback Machine
  51. ^ Giles, George C. Jr. (1984). . Aberdeen, South Dakota: North Plains Press. ISBN 9780879701901. Archived from the original on 2008-09-21. Retrieved 2008-04-22.
  52. ^ "Archived copy". The Syro-Chaldean Church of North America. from the original on 2015-04-18. Retrieved 2015-04-17.{{cite web}}: CS1 maint: archived copy as title (link)
  53. ^ a b c "Editor's easy chair". Harper's New Monthly Magazine. 37 (219). Harper's Magazine Co.: 422 August 1868. Retrieved 2007-03-25. The various Protestant sects can not constitute one church because they have no intercommunion...each Protestant Church, whether Methodist or Baptist or whatever, is in perfect communion with itself everywhere as the Roman Catholic; and in this respect, consequently, the Roman Catholic has no advantage or superiority, except in the point of numbers. As a further necessary consequence, it is plain that the Roman Church is no more Catholic in any sense than a Methodist or a Baptist.
  54. ^ . Evangelical Episcopal Church. Archived from the original on 4 March 2016. Retrieved 6 August 2013.

Further reading edit

  • Aulén, Gustaf: The Catholicity of Lutheranism. A Contribution to the Ecumenical Discussion (World Lutheranism Today. A Tribute to Anders Nygren 15 November 1950. Lund 1950)
  • Beckwith,Francis: Return to Rome: Confessions of An Evangelical Catholic (Grand Rapids, MI: Brazos Press, 2009) 2013-06-17 at the Wayback Machine
  • Braaten, Carl E. and Robert W. Jenson, editors: The Catholicity of the Reformation (Grand Rapids: William B. Eerdmans, 1996).
  • Brodd, Sven-Erik: Evangelisk katolicitet. Ett studium av innehall och funktion under 1800- och 1900-talet. GWK Gleerup, Uppsala 1982.
  • Edwards, Mark Thomas: The Right of the Protestant Left: God's Totalitarianism (Palgrave Macmillan, 2012), discusses Evangelical Catholicism among mainline and liberal Protestants during the twentieth century.
  • Fleischer, Manfred. "Lutheran and Catholic Reunionists in the Age of Bismarck". Church History, Vol. 57, Supplement: Centennial Issue (1988), pp. 89–107 (JSTOR)
  • Lackman, Max: Katholische Einheit und Augsburger Konfession (Graz, 1960).
  • Lindbeck, George A.: “Ecumenical Directions and Confessional Construals,” dialog 30 (1991), 118–23.
  • Pelikan, Jaroslav: Obedient Rebels. Catholic Substance and Protestant Principle in Luther’s Reformation (New York and Evanston: Harper and Row, 1964).
  • Pryzywara, Erich: Evangelische Katholizität - Katholische Evangelizität. Katholische Krise. Düsseldorf 1967
  • Scaer, David P. "". Concordia Theological Quarterly 65:4, October 2001.
  • Sundberg, Walter. "". Word & World 9:3 (1989)
  • Swidler, Leonard. "The Ecumenical Vanguard: The History of the Una Sancta Movement". Duquesne University Press, 1966.
  • Weigel, George. "Evangelical Catholicism: Deep Reform in the 21st-Century Church", Basic Books, New York, 2014.

External links edit

Catholic Church links edit

  • The Evangelical Catholic 2006-01-04 at the Wayback Machine
  • Centre for Contemporary Christianity in Ireland
  • Catholic - Evangelical Cooperation
  • Center for Catholic and Evangelical Dialogue

Lutheran links edit

  • Center for Catholic and Evangelical Theology
    • by Darel E. Paul, 2001
    • by J.P. Winsor, March 7, 2002
    • Lutheran Episcopal Communion
    • Association of Independent Evangelical Lutheran Churches

    Other links edit

    • Independent Evangelical Catholic Church of America
    • The Syro-Chaldean Church of North America

    January 01, 1970
    evangelical, catholic, term, from, catholic, meaning, universal, evangelical, meaning, gospel, centered, used, lutheranism, alongside, terms, augsburg, catholic, augustana, catholic, with, those, calling, themselves, lutherans, lutherans, churchmanship, stress. The term Evangelical Catholic from catholic meaning universal and evangelical meaning Gospel centered is used in Lutheranism alongside the terms Augsburg Catholic or Augustana Catholic with those calling themselves Evangelical Catholic Lutherans or Lutherans of Evangelical Catholic churchmanship stressing the catholicity of historic Lutheranism in liturgy such as the Mass beliefs such as the perpetual virginity of Mary practices such as genuflection and doctrines such as apostolic succession 1 2 Evangelical Catholics teach that Lutheranism at its core is deeply and fundamentally catholic 3 The majority of Evangelical Catholic Lutheran clergy and parishes are members of mainstream Lutheran denominations 1 A Lutheran priest of the Church of Sweden prepares for the celebration of Mass in Strangnas Cathedral Contents 1 Evangelical Catholic Lutheranism 1 1 Augsburg Confession as a Catholic document 1 2 Gnesio Lutherans and the continuity of Apostolic Christianity 1 3 Lutheran monasticism 1 4 Sacred art in Lutheranism 1 5 Lutheran devotions 1 6 Episcopal polity and apostolic succession 1 7 Evangelical Catholicism in the Lutheran churches 2 Other Christian traditions 2 1 Catholic Church 2 2 Old Catholicism Methodism and Reformed Christianity 2 3 New church bodies 3 See also 4 References 5 Further reading 6 External links 6 1 Catholic Church links 6 2 Lutheran links 6 3 Other linksEvangelical Catholic Lutheranism edit nbsp A tabernacle at Mikael Agricola Lutheran Church in Helsinki juxtaposed with a chancel lamp and note about the real presence Augsburg Confession as a Catholic document edit The Augsburg Confession found within the Book of Concord a compendium of belief of the Lutheran churches teaches that the faith as confessed by Luther and his followers is nothing new but the true catholic faith and that their churches represent the true catholic or universal church 4 When the Lutherans presented the Augsburg Confession to Charles V Holy Roman Emperor in 1530 they believed it showed that each article of faith and practice was true first of all to Holy Scripture and then also to the teaching of the church fathers and the councils 4 The Augsburg Confession further states that one holy Church is to continue forever The Church is the congregation of saints in which the Gospel is rightly taught and the Sacraments are rightly administered 5 In Lutheranism the term Evangelical Catholic or Augsburg Catholic has a specific meaning Lutheran Protestantism differs historically from most other kinds of Protestantism in that Lutheranism is the only historical Protestant denomination that confesses belief in three sacraments regeneration in Holy Baptism Confession as the sacrament of Absolution and the Real Presence of Christ in Holy Eucharist 6 7 In Anglicanism and Methodism two other Protestant traditions there has also been a sacramentalism similar to that in orthodox Lutheranism especially in the high church movement The Book of Concord states contrary to Enthusiast belief that salvation can be received only through the means of grace God s Word and sacraments 8 The Augsburg Confession stresses that in doctrine and ceremonies nothing has been received on our part against Scripture or the Catholic Church 8 Article XXIV of the Augsburg Confession Of the Mass states Falsely are our churches accused of abolishing the Mass for the Mass is retained among us and celebrated with the highest reverence Some Lutheran church bodies claim to also have retained the historical episcopate and apostolic succession The evangelical feature of Lutheranism is justification by faith as defined by Law and Gospel and simul iustus et peccator The term evangelical has a different origin and meaning in Lutheranism than in Evangelicalism In German there is a difference between evangelisch and evangelikal in Swedish there is a corresponding difference between evangelisk and evangelikal In the Lutheran tradition evangelical evangelisch refers to the gospel with the specific meaning of grace centered The opposite of evangelical is not catholic or liberal but legalistic 9 nbsp Woodcut of the Augsburg Confession Article VII Of the Church Lutherans of Evangelical Catholic churchmanship regard the Augsburg Confession as a thoroughly Catholic document 3 Gnesio Lutherans and the continuity of Apostolic Christianity edit The Lutheran Church traditionally sees itself as the main trunk of the historical Christian Tree founded by Christ and the Apostles holding that during the Reformation the Church of Rome fell away 10 11 In early Lutheranism the Gnesio Lutherans compiled the first modern critical history of the world the Magdeburg Centuries to show that the Lutheran Church was a continuation of the Christian church throughout its history though stripped of abuses originating from the pope Gnesio Lutherans such as Joachim Westphal and Andreas Musculus had a high understanding of the sacraments and therefore were strongly opposed to any compromise with Calvinism and Zwingliism as well as with Roman Catholic doctrine In the era of Lutheran orthodoxy theologians Martin Chemnitz and Johann Gerhard especially in his Confessio Catholica made extensive use of patristic sources They saw the continuity of the pre Reformation church in Lutheranism which they understood not as a re formation of the church but rather a renewal movement within and for the Christian church from which the Roman church did truly represent With regard to the nature of the church Lutheran theology therefore holds that 11 There can only be one true visible Church Of this our Catechism speaks in Question 192 Whom do we call the true visible Church Answer The whole number of those who have teach and confess the entire doctrine of the Word of God in all its purity and among whom the Sacraments are duly administered according to Christ s institution That there can be but one true visible Church and that therefore one is not just as good as another stands to reason because there is only one truth one Bible one Word of God Evidently that Church which teaches this truth the whole truth and nothing but the truth is the true visible Church Christ says John 8 31 32 If ye continue in My Word then are ye My disciples indeed and ye shall know the truth and the truth shall make you free Again Christ says Matt 28 20 Teaching them to observe all things whatsoever I have commanded you Whatsoever He has commanded us His Word and nothing else we should teach And again all things which He has commanded us we should teach That therefore is the true visible Church which does this But that all visible Churches do not this is plain from the fact that they do not agree among themselves If every Church would teach the whole truth and nothing but the truth as God has revealed it there could be no difference So then by calling other denominations Churches we do not mean to say that one Church is just as good as another Only that one is the true visible Church which teaches and confesses the entire doctrine of the Word of God in all its purity and in whose midst the Sacraments are duly administered according to Christ s institution Of all Churches this can only be said of our Lutheran Church 11 Lutheran monasticism edit Main article Christian monasticism Lutheran Church nbsp Loccum Abbey continued as a Lutheran monastery since the 16th century A D Evangelical Catholics of Lutheran churchmanship cherish the practice of Christian monasticism after the Reformation many monasteries and convents adopted the Lutheran faith and continued religious life including lay oblates Examples include monasteries such as Amelungsborn Abbey near Negenborn and Loccum Abbey in Rehburg Loccum as well as convents such as Ebstorf Abbey near the town of Uelzen and Bursfelde Abbey in Bursfelde 12 New religious orders were established by Lutherans throughout the centuries such as Ostanback Monastery a Benedictine community in Sala Sweden and Saint Augustine s House a monastery in Michigan Mother Basilea Schlink established the charismatic Evangelical Sisterhood of Mary in Darmstadt which contains the motherhouse where the Lutheran nuns reside The Order of Lutheran Franciscans is a religious institute affiliated with the Evangelical Lutheran Church in America citation needed Sacred art in Lutheranism edit Main article Lutheran art Lutherans had different views regarding religious imagery than Reformed Christians 13 14 Martin Luther in Germany allowed and encouraged the display of religious imagery in churches seeing the Evangelical Lutheran Church as a continuation of the ancient apostolic church 14 Lutheran altarpieces like the Last Supper by the younger Cranach were produced in Germany especially by Luther s friend Lucas Cranach to replace Catholic ones often containing portraits of leading reformers as the apostles or other protagonists but retaining the traditional depiction of Jesus As such Lutheran worship became a complex ritual choreography set in a richly furnished church interior 15 Lutherans proudly employed the use of the crucifix as it highlighted their high view of the theology of the Cross 14 16 Stories grew up of indestructible images of Luther that had survived fires by divine intervention 17 Thus for Lutherans the Reformation renewed rather than removed the religious image 18 As such Lutheran places of worship contain images and sculptures not only of Christ but also of biblical and occasionally of other saints as well as prominent decorated pulpits due to the importance of preaching stained glass ornate furniture magnificent examples of traditional and modern architecture carved or otherwise embellished altar pieces and liberal use of candles on the altar and elsewhere 19 Lutherans strongly defended their existing sacred art from a new wave of Reformed on Lutheran iconoclasm in the second half of the century as Reformed rulers or city authorities attempted to impose their will on Lutheran populations in the Second Reformation of about 1560 1619 14 20 Against the Reformed Lutherans exclaimed You black Calvinist you give permission to smash our pictures and hack our crosses we are going to smash you and your Calvinist priests in return 14 The Beeldenstorm a large and very disorderly wave of Calvinist mob destruction of images and church fittings that spread through the Low Countries in the summer of 1566 was the largest outbreak of this sort with drastic political repercussions 21 This campaign of Reformed iconoclasm provoked reactive riots by Lutheran mobs in Germany and antagonized the neighbouring Eastern Orthodox in the Baltic region 22 Lutheran devotions edit nbsp A statue of Mary in the Lutheran church of Saint Pierre le Jeune Strasbourg Further information Lutheran Mariology Lutheran Mariology is informed by the Augsburg Confession and honours Mary as the most blessed Mother of God the most blessed Virgin Mary the Mother of Christ and the Queen of Heaven 23 24 The Smalcald Articles a confession of faith of the Lutheran churches affirm the doctrine of the perpetual virginity of Mary 25 Lutherans of Evangelical Catholic churchmanship tend to stress a continuity with these pre Reformational beliefs that have been upheld by many Lutherans theologians since Martin Luther himself 26 27 As a sign of reverence for and devotion to the Blessed Virgin Mary Martin Luther advocated the use of the original version of the Hail Mary prayer before it was modified at the Roman Catholic Church s Council of Trent that is Hail Mary full of grace the Lord is with thee Blessed art thou among women and blessed is the fruit of thy womb Jesus 28 The 1522 Betbuchlein Prayer Book retained the Ave Maria 29 The Wreath of Christ also known as the Pearls of Life is a set of prayer beads developed by the Swedish Evangelic Lutheran bishop Martin Lonnebo 30 They are a devotion used by communicants in the Lutheran churches 31 Many Lutheran women of Evangelical Catholic churchmanship wear a veil during prayer and worship 32 The General Rubrics of the Evangelical Lutheran Synodical Conference of North America as contained in The Lutheran Liturgy state in a section titled Headgear for Women It is laudable custom based upon a Scriptural injunction 1 Cor 11 3 15 for women to wear an appropriate head covering in Church especially at the time of divine service 33 Episcopal polity and apostolic succession edit nbsp Nathan Soderblom is ordained as archbishop of the Church of Sweden 1914 Traditions such as episcopal polity and apostolic succession are also maintained and seen as essential by Lutherans of Evangelical Catholic churchmanship the Church of Sweden for example teaches that Since this ordinance was very useful and without doubt proceeded from the Holy Ghost it was generally approved and accepted over the whole of Christendom It belongs to the office of the Bishop that he in his diocese shall ordain and govern with Priests and do whatsoever else is required 34 The Evangelical Lutheran Church of Finland and the Church of Sweden continue the apostolic succession of bishops who ordain priests through the laying on of hands 35 36 What made the Church of Sweden an evangelical catholic church was to Archbishop Soderblom the fact that the Reformation in Sweden was a church improvement and a process of purification which did not create a new church As a national church the Church of Sweden succeeded in bringing together medieval Swedish tradition with the rediscovery of the gospel which the Reformation brought with it Archbishop Soderblom included the historic episcopate in the tradition transmitting elements The Church of Sweden was according to Soderblom in an even higher degree than the Anglican Church a via media Together in Mission and Ministry The Porvoo Common Statement 37 Such a view sees the congregational form of church governance as non Lutheran and not reflective of Lutheranism s identity as a catholic Church the Evangelical Catholic Church a Lutheran denomination based in North America taught 34 A so called democratic form of Church polity or congregational rule autonomy where the children rule the father is unscriptural non Catholic non Lutheran and a subversion of God s natural revealed Order The form of Church government practiced by the LC MS and ELCA and almost all other expressions of American Lutheranism was condemned by Fr Luther when Philip of Hesse perhaps the most prominent Prince within the Reformation Movement next to the Elector of Saxony prevailed upon the synod at Hamburg in 1526 to adopt a form of congregational government ordered by a constitution accepted by all In January 1527 Dr Luther convinced Philip to repudiate this plan for congregational government Such polity i e congregationalism undermines The Gospel and usually leads to the distorted view that because The Faithful are a royal priesthood I Pet 2 9 all Christians the priesthood of all believers possess the public office of the ministry Such a teaching i e the mandate or justification of a congregational form of Church polity is not found in Holy Scriptures such a practice does not conform to the teachings of Dr Luther That is why without a doubt the Lutheran Confessions nowhere mention such a doctrine The congregational or priesthood of all believers form of Church polity has no foundation in the Scriptures the canons of the undivided Church the Lutheran Confessions or the writings of Dr Martin Luther For this reason the canons of The Evangelical Catholic Church state that the parish Pastor is the spiritual father of his parish XIII 1 34 These views have proved to be influential in all of Lutheranism especially when ecumenical agreements between churches are made in the largest Lutheran denomination in United States for example all episcopal installations in the Evangelical Lutheran Church in America take place with the participation of bishops in the apostolic succession 38 Evangelical Catholicism in the Lutheran churches edit nbsp A votive candle rack stands before an icon of Christ Pantocrator in a Lutheran parish church of the Church of Sweden in Skelleftea In the 19th century Evangelical Catholicism was seen as a vision for the Church of the future The term was used by Lutherans such as Ernst Ludwig von Gerlach and Heinrich Leo within the post Prussian Union church in Germany who were inspired by the church of the Middle Ages and by neo Lutheran Friedrich Julius Stahl 39 The term Evangelical Catholic is often used today instead of the term High Church Lutheranism because it is a theological term It is comparable to the term Anglo Catholic within Anglicanism Evangelical Catholic Lutheranism is inclusive of the theologically biblically and socially conservative ultra high church Lutheranism of those within the Confessional Lutheran movement who follow the late Arthur Carl Piepkorn the Evangelical Catholic Orthodoxy of Gunnar Rosendal the more theologically moderate high ecclesiology of Carl Braaten the very liberal Evangelical Catholicity of Nathan Soderblom or even the more liberal Catholicism of Friedrich Heiler and the ecumenical vision of Hans Asmussen and Max Lackmann as well as the strongly Roman Catholic oriented Anglo Lutheran Catholic Church and the more Eastern Orthodox oriented Evangelical Catholic Church citation needed In Scandinavia where High Church Lutheranism and Pietist Lutheranism has been highly influential the Evangelical Lutheran Mission Diocese of Finland Mission Province of the Church of Sweden and the Evangelical Lutheran Diocese of Norway entered into schism with their national churches due to the secularization of the national state churches in their respective countries involving matters of both Christian doctrine and ethics these dioceses are in altar and pulpit fellowship with one another through the Communion of Nordic Lutheran Dioceses and are members of the confessional International Lutheran Council with their bishops having secured their lines of apostolic succession from other traditional Lutheran churches such as the Evangelical Lutheran Church in Kenya 40 41 42 The Evangelical Lutheran Church in Canada defines its doctrinal basis as such We derive our teachings from the Holy Scriptures and confess the three ecumenical creeds of the Christian church We hold to orthodox catholic theology as enunciated in the ecumenical councils of the first five centuries of Christianity 43 Some small Evangelical Catholic church bodies include the Evangelical Catholic Church Anglo Lutheran Catholic Church Lutheran Church International and the Lutheran Episcopal Communion The Nordic Catholic Church in Norway has roots in High Church Lutheranism However most Evangelical Catholic Lutheran clergy and Evangelical Lutheran parishes are part of mainstream Lutheran denominations such as the Evangelical Lutheran Church in America the Evangelical Church in Germany and the Church of Sweden 1 Many Lutherans hold beliefs that would be characterized as being of the Evangelical Catholic churchmanship of Lutheranism but prefer to be called simply as Lutherans as they view the catholic nature of Lutheranism to be inherent in Lutheranism and prefer to stress the unity within Lutheranism as a whole 3 1 nbsp Consecration and elevation of the host at a mass with an Evangelical Catholic high church profile in the Church of Sweden In 1976 Joseph Ratzinger later Pope Benedict XVI suggested that the Augsburg Confession might be possible to recognise as a Catholic statement of faith This did not happen due to differences in understanding of the theology on justification 9 44 Various Roman Catholic leaders and theologians such as Cardinal Kurt Koch have proposed the idea of Lutheran Ordinariates within the Catholic Church which would allow Lutherans to join the Catholic Church and retain aspects of their liturgy and traditions 45 46 Lutherans of Evangelical Catholic churchmanship however have opposed conversion to Roman Catholicism arguing that the riches of the catholic tradition are already ours and at our best we embrace that heritage 3 Other Christian traditions editThis section needs additional citations for verification Please help improve this article by adding citations to reliable sources in this section Unsourced material may be challenged and removed June 2021 Learn how and when to remove this message Apart from its usage in Lutheranism Evangelical catholic catholic is the noun with evangelical modifying can refer variously to Evangelical Protestants who consider themselves to be catholic in the sense that they identify with the historic Christian Church They believe that the early general councils and the Protestant Reformation were both part of the progressive illumination of the Holy Spirit citation needed Roman Catholics who in continuity with the long tradition of the Church and empowered by Pope Benedict XVI s proclaimed New Evangelization stress the centrality and salvific universality of the gospel of Jesus Christ and the necessity of proclaiming it in many ways identifying with the evangelical movement citation needed Catholic Church edit As used by the Roman Catholic Church the term evangelical Catholic refers to Roman Catholics in full communion with the Holy See in Rome who exhibit according to Alister McGrath the four characteristics of evangelicalism The first is a strong theological and devotional emphasis on the Christian scriptures Secondly evangelical Catholics stress the life death and resurrection of Jesus Christ as the cause of salvation for all mankind A personal need for interior conversion is the third defining mark and consequently the fourth is a deep commitment to evangelization Evangelical Catholics see these evangelical emphases as the core of the 2 000 year tradition of Catholic Christianity Evangelical preaching movements such as St Dominic s who was called the Vir Evangelicus evangelical man are a common point of reference To Catholics the term evangelical refers to its etymological root the Greek word euangelion which means good news or Gospel not to Protestant Evangelicalism To Catholics being evangelical is understood in the context of the adherence to the dogma and Sacred Tradition of the Catholic Church and in a Catholic interpretation of Scripture and not in the doctrinal and ecclesiological upheavals of the Protestant Reformation Increasingly the Roman Catholic Church is appropriating the evangelical witness of the recent popes and their encyclicals especially Pope Paul VI s Evangelii nuntiandi On Evangelization in the Modern World John Paul II s Redemptoris missio The Mission of the Redeemer and the Congregation for the Doctrine of the Faith s Declaration Dominus Iesus The Lord Jesus for which Pope Benedict XVI was primarily responsible when he was previously Prefect of the Congregation New bibles citation needed catechetical materials youth ministry programs and young adult ministries witness to greater evangelical zeal within the Church College campus ministry and parish ministry are focusing more of their resources on outreach pre evangelization and evangelization 47 A Catholic organization called the Evangelical Catholic exists for the purpose of equipping Catholic ministries to be evangelical 48 In Greenville South Carolina a Catholic organization called the Center for Evangelical Catholicism exists for the purpose of spreading the New Evangelization program of the Pontifical Council for Promoting the New Evangelization in Roman Catholic parishes and schools across the United States Since the call to evangelization is so integral to the Catholic faith and solidly attested to in the ecumenical councils the writings of the Church Fathers and papal teaching the late well known Father Richard John Neuhaus 1936 2009 a former longtime Evangelical Lutheran pastor looked to the day when the term evangelical Catholic would be redundant when identifying as Catholic would imply active evangelization so strongly that the addition of evangelical would be unnecessary 49 As a group they are often not disaggregated in social science research though there have been recent calls to change this 50 Old Catholicism Methodism and Reformed Christianity edit In recent years the term Evangelical Catholic has been adopted by high church elements of the Methodist and Reformed churches This is especially apt among the Reformed given that one of the older documented uses of the term is by John Williamson Nevin and Philip Schaff during their efforts from roughly 1841 forward to repristinate the theology of the German Reformed Church in the United States In 1849 the Mercersburg Review was founded as the organ of their Mercersburg Theology Beginning in 1851 William Augustus Muhlenberg the Protestant Episcopal clergyman of Lutheran background and father of the Ritualist movement in the Protestant Episcopal Church in the United States of America 51 also published a periodical called The Evangelical Catholic Muhlenberg s vision has influenced the Reformed Episcopal Church and some on the Free Church of England Already earlier there was an evangelical revival in the Roman Catholic Church in Germany involving Boos Gossner and Feneberg This evangelical revivalist movement also spread to German Lutheranism The Lusitanian Catholic Apostolic Evangelical Church in Portugal has its origins in the Old Catholic movement of the 19th century Today it belongs to the Anglican Communion In England Ulric Vernon Herford 1866 1938 irregularly consecrated as Mar Jacobus Bishop of Mercia amp Middlesex founded The Evangelical Catholic Communion His succession line was brought to the United States in the 1960s and continues in the Syro Chaldean Church of North America 52 Some members of various Christian denominations may use the term Evangelical Catholic to indicate the fact that they are evangelical and maintain their catholicity For example Methodists and Presbyterians believe their denominations owe their origins to the Apostles and the early church but do not claim descent from ancient church structures such as the episcopate However both of these churches hold that they are a part of the catholic universal church According to Harper s New Monthly Magazine The various Protestant sects can not constitute one church because they have no intercommunion each Protestant Church whether Methodist or Baptist or whatever is in perfect communion with itself everywhere as the Roman Catholic and in this respect consequently the Roman Catholic has no advantage or superiority except in the point of numbers As a further necessary consequence it is plain that the Roman Church is no more Catholic in any sense than a Methodist or a Baptist 53 Henry Mills AldenAs such according to one viewpoint for those who belong to the Church the term Methodist Catholic or Presbyterian Catholic or Baptist Catholic is as proper as the term Roman Catholic 53 It simply means that body of Christian believers over the world who agree in their religious views and accept the same ecclesiastical forms 53 New church bodies edit At the end of the 20th century the Convergence Movement formed new church bodies including the Charismatic Episcopal Church the Communion of Evangelical Episcopal Churches and the King s Family of Churches It governs by an Episcopal polity embraces the Charismatic renewal uses different liturgical versions in worship both Anglican and Lutheran and supports church missions and church planting 54 See also editPorvoo Communion Lutheran orders and societies Lutheran women s convents Branch theory Spirituali Liturgical Movement Independent Catholic Robert JensonReferences edit a b c d Cimino Richard 2003 Lutherans Today American Lutheran Identity in the Twenty First Century Wm B Eerdmans Publishing p 95 ISBN 978 0 8028 1365 7 Armstrong John H Eagle Paul E 26 May 2009 Understanding Four Views on the Lord s Supper Zondervan ISBN 978 0310542759 Lutherans worship Christ wherever he is including the sacraments and thus Luther genuflected before the baptismal font and the sacrament a b c d Block Mathew 15 December 2014 The Evangelical Catholic Tradition First Things Archived from the original on 16 May 2020 Retrieved 14 May 2020 a b Ludwig Alan 12 September 2016 Luther s Catholic Reformation The Lutheran Witness When the Lutherans presented the Augsburg Confession before Emperor Charles V in 1530 they carefully showed that each article of faith and practice was true first of all to Holy Scripture and then also to the teaching of the church fathers and the councils and even the canon law of the Church of Rome They boldly claim This is about the Sum of our Doctrine in which as can be seen there is nothing that varies from the Scriptures or from the Church Catholic or from the Church of Rome as known from its writers AC XXI Conclusion 1 The underlying thesis of the Augsburg Confession is that the faith as confessed by Luther and his followers is nothing new but the true catholic faith and that their churches represent the true catholic or universal church In fact it is actually the Church of Rome that has departed from the ancient faith and practice of the catholic church see AC XXIII 13 XXVIII 72 and other places a href Template Cite web html title Template Cite web cite web a Missing or empty url help Augsburg Confession Article 7 Paragraph 1 Archived from the original on 2011 08 10 Retrieved 2017 09 04 Haffner Paul 1999 The Sacramental Mystery Gracewing Publishing p 11 ISBN 9780852444764 The Augsburg Confession drawn up by Melanchton one of Luther s disciples admitted only three sacraments Baptist the Lord s Supper and Penance Melanchton left the way open for the other five sacred signs to be considered as secondary sacraments However Zwingli Calvin and most of the later Reformed tradition accepted only Baptism and the Lord s Supper as sacraments but in a highly symbolic sense Smith Preserved 1911 The Life and Letters of Martin Luther Houghton Mifflin p 89 In the first place I deny that the sacraments are seven in number and assert that there are only three baptism penance and the Lord s Supper and that all these three have been bound by the Roman Curia in a miserable captivity and that the Church has been deprived of all her freedom a b Augsburg Confession Archived from the original on 2011 08 10 Retrieved 2010 06 12 a b Dulles Avery October 1983 The Catholicity of the Augsburg Confession The Journal of Religion 63 4 337 354 doi 10 1086 487060 JSTOR 1203403 S2CID 170148693 Junius Benjamin Remensnyder 1893 The Lutheran Manual Boschen amp Wefer Company p 12 a b c Frey H 1918 Is One Church as Good as Another Vol 37 The Lutheran Witness pp 82 83 Kloster Ebstorf Medieval Histories 8 August 2014 Archived from the original on 1 December 2017 Retrieved 20 November 2017 The monastery is mentioned for the first time in 1197 It belongs to the group of so called Luneklostern monasteries of Lune which became Lutheran convents following the Protestant Reformation It is currently one of several Lutheran convents maintained by the Monastic Chamber of Hanover Klosterkammer Hannover an institution of the former Kingdom of Hanover founded by its Prince Regent later King George IV of the United Kingdom in 1818 in order to manage and preserve the estates of Lutheran convents Nuechterlein Jeanne Elizabeth 2000 Holbein and the Reformation of Art University of California Berkeley a b c d e Lamport Mark A 31 August 2017 Encyclopedia of Martin Luther and the Reformation Rowman amp Littlefield Publishers p 138 ISBN 9781442271593 Lutherans continued to worship in pre Reformation churches generally with few alterations to the interior It has even been suggested that in Germany to this day one finds more ancient Marian altarpieces in Lutheran than in Catholic churches Thus in Germany and in Scandinavia many pieces of medieval art and architecture survived Joseph Leo Koerner has noted that Lutherans seeing themselves in the tradition of the ancient apostolic church sought to defend as well as reform the use of images An empty white washed church proclaimed a wholly spiritualized cult at odds with Luther s doctrine of Christ s real presence in the sacraments Koerner 2004 58 In fact in the 16th century some of the strongest opposition to destruction of images came not from Catholics but from Lutherans against Calvinists You black Calvinist you give permission to smash our pictures and hack our crosses we are going to smash you and your Calvinist priests in return Koerner 2004 58 Works of art continued to be displayed in Lutheran churches often including an imposing large crucifix in the sanctuary a clear reference to Luther s theologia crucis In contrast Reformed Calvinist churches are strikingly different Usually unadorned and somewhat lacking in aesthetic appeal pictures sculptures and ornate altar pieces are largely absent there are few or no candles and crucifixes or crosses are also mostly absent Spicer Andrew 5 December 2016 Lutheran Churches in Early Modern Europe Taylor amp Francis p 237 ISBN 9781351921169 As it developed in north eastern Germany Lutheran worship became a complex ritual choreography set in a richly furnished church interior This much is evident from the background of an epitaph pained in 1615 by Martin Schulz destined for the Nikolaikirche in Berlin see Figure 5 5 Marquardt Janet T Jordan Alyce A 14 January 2009 Medieval Art and Architecture after the Middle Ages Cambridge Scholars Publishing p 71 ISBN 9781443803984 In fact Lutherans often justified their continued use of medieval crucifixes with the same arguments employed since the Middle Ages as is evident from the example of the altar of the Holy Cross in the Cistercian church of Doberan Michalski 89 Dixon C Scott 9 March 2012 Contesting the Reformation John Wiley amp Sons p 146 ISBN 9781118272305 According to Koerner who dwells on Lutheran art the Reformation renewed rather than removed the religious image Lamport Mark A 31 August 2017 Encyclopedia of Martin Luther and the Reformation Rowman amp Littlefield Publishers p 138 ISBN 9781442271593 Michalski 84 Google books Kleiner Fred S 1 January 2010 Gardner s Art through the Ages A Concise History of Western Art Cengage Learning p 254 ISBN 9781424069224 In an episode known as the Great Iconoclasm bands of Calvinists visited Catholic churches in the Netherlands in 1566 shattering stained glass windows smashing statues and destroying paintings and other artworks they perceived as idolatrous Marshall Peter 22 October 2009 The Reformation Oxford University Press p 114 ISBN 9780191578885 Retrieved 30 April 2018 Iconoclastic incidents during the Calvinist Second Reformation in Germany provoked reactive riots by Lutheran mobs while Protestant image breaking in the Baltic region deeply antagonized the neighbouring Eastern Orthodox a group with whom reformers might have hoped to make common cause Karkan Betsy 31 May 2017 Luther s Love for St Mary Queen of Heaven Lutheran Reformation Archived from the original on 1 July 2020 Retrieved 20 January 2020 McNabb Kimberlynn Fennell Robert C 2019 Living Traditions Half a Millennium of Re Forming Christianity Wipf and Stock Publishers ISBN 978 1 5326 5979 9 Luther s focused position on Mary has more in common with the Orthodox Christian view of the Theotokos Mary as the Mother of God rather than with the Roman Catholic view of her as intercessor As a result the early Lutheran Reformation had both a biblically based Theotokos dogma using the Mariology of the ancient church and it had a Marian piety and devotion based on this dogma taking its bearings from the soteriologically interpreted notion of God s condescension Lutherans thus confessed in the Formula of Concord in the Solid Declaration Article VIII 24 On account of this person union and communion of the natures Mary the most blessed virgin did not conceive a mere ordinary human being but a human being who is truly the Son of the most high God as the angel testifies He demonstrated his divine majesty even in his mother s womb in that he was born of a virgin without violating her virginity Therefore she is truly the mother of God and yet remained a virgin Hillerbrand Hans J 2004 Encyclopedia of Protestantism 4 volume Set Routledge ISBN 978 1 135 96028 5 This view of the proper place of Mary and the saints in the lives of the faithful is codified for Lutherans in the BOOK OF CONCORD 1580 these confessions also include the reaffirmation of Mary s perpetual virginity in Luther s SCHMALKALDIC ARTICLES of 1537 and her title of Theotokos and praise her as the most blessed virgin Formula of Concord 1577 Kilcrease Jack D 2013 The Self Donation of God A Contemporary Lutheran approach to Christ and His Benefits Wipf and Stock Publishers ISBN 978 1 62032 605 3 As it is well known the perpetual virginity of Mary was taught widely in the early Church some claim as early as St Ireneaus in the late second century Luther Zwingli Calvin and the later Lutheran scholastics also supported the doctrine The American Lutheran Volume 49 American Lutheran Publicity Bureau 1966 p 16 While the perpetual virginity of Mary is held as a pious opinion by many Lutheran confessors it is not regarded as a binding teaching of the Scriptures Luther s Works 10 II 407 409 Johnson Maxwell E 2015 The Church in Act Lutheran Liturgical Theology in Ecumenical Conversation Fortress Press ISBN 978 1 4514 9668 0 Ett armband har blivit en tradgard Svenska Kyrkan Archived from the original on 7 January 2014 Retrieved 21 April 2013 Johann G Roten S M Lutheran rosary University of Dayton Archived from the original on 3 October 2013 Retrieved 28 April 2014 Koopman John Henry August 3 2022 A Defense of Headcoverings in the Lutheran Church Gottesdienst The Journal of Lutheran Liturgy p 9 10 The Lutheran Liturgy Authorized by the Synods Constituting The Evangelical Lutheran Synodical Conference of North America St Louis Concordia Publishing House 1941 p 427 a b c The Church What We Believe Evangelical Catholic Church 2008 Retrieved 1 May 2020 permanent dead link Gassmann Gunther Larson Duane Howard Oldenburg Mark W 2001 Historical Dictionary of Lutheranism Scarecrow Press ISBN 0810839458 Retrieved 11 November 2012 In addition to the primary understanding of succession the Lutheran confessions do express openness however to the continuation of the succession of bishops This is a narrower understanding of apostolic succession to be affirmed under the condition that the bishops support the Gospel and are ready to ordain evangelical preachers This form of succession for example was continued by the Church of Sweden which included Finland at the time of the Reformation Alan Richardson John Bowden John 1 January 1983 The Westminster Dictionary of Christian Theology Westminster John Knox Press ISBN 0664227481 Retrieved 11 November 2012 The churches of Sweden and Finland retained bishops and the conviction of being continuity with the apostolic succession while in Denmark the title bishop was retained without the doctrine of apostolic succession Together in Mission and Ministry The Porvoo Common Statement With Essays on Church and Ministry in Northern Europe Conversations Between the British and Irish Anglican Churches and the Nordic and Baltic Lutheran Churches Church House Publishing 1993 ISBN 0715157507 Archived from the original on 27 April 2021 Retrieved 10 November 2012 What made the Church of Sweden an evangelical catholic church was to Archbishop Soderblom the fact that the Reformation in Sweden was a church improvement and a process of purification which did not create a new church As a national church the Church of Sweden succeeded in bringing together medieval Swedish tradition with the rediscovery of the gospel which the Reformation brought with it Archbishop Soderblom included the historic episcopate in the tradition transmitting elements The Church of Sweden was according to Soderblom in an even higher degree than the Anglican Church a via media Jeffrey Gros Daniel S Mulhall 2006 The Ecumenical Christian Dialogues and The Catechism of the Catholic Church Paulist Press p 143 ISBN 9781616438098 Stahl Friedrich Julius September 1857 Evangelische Katholizitat Die Verhandlungen des neunten evangelischen Kirchentages zu Stuttgart in German Berlin pp 45 63 a href Template Cite book html title Template Cite book cite book a CS1 maint location missing publisher link Block Mathew 13 June 2019 Swedish Lutherans consecrate new bishop International Lutheran Council Archived from the original on 7 May 2021 Retrieved 7 May 2021 Walter Obare Choose Life Concordia Theological Seminary Archived from the original on 2021 05 07 Retrieved 2021 05 07 Ross Paula Schlueter 28 January 2016 Nordic Lutheran churches seek ILC membership Lutheran Church Missouri Synod Archived from the original on 7 May 2021 Retrieved 7 May 2021 About the ELIC Evangelical Lutheran Church in Canada 2007 Archived from the original on 2013 08 08 Retrieved 2013 08 06 Fahlbusch Erwin ed 1999 Evangelical Catholicity The Encyclopedia of Christianity Vol 2 Wm B Eerdmans Publishing p 213 ISBN 978 90 04 11695 5 Longenecker Dwight 18 January 2017 Is it time for a Lutheran Ordinariate Crux Retrieved 14 May 2020 Gibson David 31 October 2012 Trick or Treat A Lutheran ordinariate Commonweal Magazine Commonweal Archived from the original on 7 April 2020 Retrieved 14 May 2020 Grennan Gary Heather 2010 04 21 We ve got Spirit Learning from evangelicals U S Catholic 75 5 USCatholic org 24 28 Archived from the original on 2015 02 09 Retrieved 2013 08 06 Providing Catholic Leaders Training and Materials for Catholic Evangelization The Evangelical Catholic 2012 Archived from the original on 2013 05 30 Retrieved 2013 08 06 Evangelicals and Catholics Together Toward a Common Mission Thomas Nelson 1995 ISBN 0 8499 3860 0 Higgins Nicholas Religious Influences on Latino ideoloyg and vote choice Are Evangelical Catholics different Politics Groups and Identities 2014 https www tandfonline com doi abs 10 1080 21565503 2014 926821 Archived 2020 11 01 at the Wayback Machine Giles George C Jr 1984 History of the Church of the Ascension Chicago Illinois 1857 1982 Aberdeen South Dakota North Plains Press ISBN 9780879701901 Archived from the original on 2008 09 21 Retrieved 2008 04 22 Archived copy The Syro Chaldean Church of North America Archived from the original on 2015 04 18 Retrieved 2015 04 17 a href Template Cite web html title Template Cite web cite web a CS1 maint archived copy as title link a b c Editor s easy chair Harper s New Monthly Magazine 37 219 Harper s Magazine Co 422 August 1868 Retrieved 2007 03 25 The various Protestant sects can not constitute one church because they have no intercommunion each Protestant Church whether Methodist or Baptist or whatever is in perfect communion with itself everywhere as the Roman Catholic and in this respect consequently the Roman Catholic has no advantage or superiority except in the point of numbers As a further necessary consequence it is plain that the Roman Church is no more Catholic in any sense than a Methodist or a Baptist The Kings Church Evangelical Episcopal Church Archived from the original on 4 March 2016 Retrieved 6 August 2013 Further reading editAulen Gustaf The Catholicity of Lutheranism A Contribution to the Ecumenical Discussion World Lutheranism Today A Tribute to Anders Nygren 15 November 1950 Lund 1950 Beckwith Francis Return to Rome Confessions of An Evangelical Catholic Grand Rapids MI Brazos Press 2009 Archived 2013 06 17 at the Wayback Machine Braaten Carl E and Robert W Jenson editors The Catholicity of the Reformation Grand Rapids William B Eerdmans 1996 Brodd Sven Erik Evangelisk katolicitet Ett studium av innehall och funktion under 1800 och 1900 talet GWK Gleerup Uppsala 1982 Edwards Mark Thomas The Right of the Protestant Left God s Totalitarianism Palgrave Macmillan 2012 discusses Evangelical Catholicism among mainline and liberal Protestants during the twentieth century Fleischer Manfred Lutheran and Catholic Reunionists in the Age of Bismarck Church History Vol 57 Supplement Centennial Issue 1988 pp 89 107 JSTOR Lackman Max Katholische Einheit und Augsburger Konfession Graz 1960 Lindbeck George A Ecumenical Directions and Confessional Construals dialog 30 1991 118 23 Pelikan Jaroslav Obedient Rebels Catholic Substance and Protestant Principle in Luther s Reformation New York and Evanston Harper and Row 1964 Pryzywara Erich Evangelische Katholizitat Katholische Evangelizitat Katholische Krise Dusseldorf 1967 Sala Dimitri OFM The Stained Glass Curtain Crossing the Evangelical Catholic Divide to Find Our Common Heritage Lake Mary FL Creation House 2010 Scaer David P Evangelical and Catholic A Slogan in Search of a Definition Concordia Theological Quarterly 65 4 October 2001 Sundberg Walter Evangelical Catholicity The Lutheran Faction PDF Word amp World 9 3 1989 Swidler Leonard The Ecumenical Vanguard The History of the Una Sancta Movement Duquesne University Press 1966 Weigel George Evangelical Catholicism Deep Reform in the 21st Century Church Basic Books New York 2014 External links editThis article s use of external links may not follow Wikipedia s policies or guidelines Please improve this article by removing excessive or inappropriate external links and converting useful links where appropriate into footnote references January 2021 Learn how and when to remove this message Catholic Church links edit The Evangelical Catholic Archived 2006 01 04 at the Wayback Machine Centre for Contemporary Christianity in Ireland Catholic Evangelical Cooperation Center for Catholic and Evangelical DialogueLutheran links edit Center for Catholic and Evangelical Theology The Princeton Proposal for Christian Unity Arthur Carl Piepkorn Center for Evangelical Catholicity Lutherans are not Protestants by Darel E Paul 2001 Is Your Church Catholic Enough by J P Winsor March 7 2002 Lutheran Episcopal Communion Association of Independent Evangelical Lutheran ChurchesOther links edit Independent Evangelical Catholic Church of America The Syro Chaldean Church of North America Portals nbsp Religion nbsp Christianity nbsp Catholicism Retrieved from https en wikipedia org w index php title Evangelical Catholic amp oldid 1189112391, wikipedia, wiki, book, books, library,

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