do you have a reference to this new use of “Catholic” meaning a Lutheran?
There are Lutherans who aren’t thrilled at that idea
It is hardly a “new use” of the word of the Catholic. It is one that has a significant history for Lutherans, particularly on the continent.
Your question demonstrates a reason why
The Directory for the Application of Principles and Norms on Ecumenism from the Holy See states that is important for a Roman Catholic to have first studied the Christian confession to which the Roman Catholic is addressing him or herself so that the Roman Catholic understands their dialogue partner
from the partner’s perspective.
Had you complied with that norm, you would know the meaning of “Evangelical Catholic” with regard to both Lutheranism and, actually for that matter, constituent elements of the Anglican Communion, which also use the term. Are you not aware of the usage within the Anglican Communion either?
If you’re completely unacquainted with even the concept, I would suggest beginning your theological investigation with Johann Gerhard – but since the Directory states that Catholics are to learn from their dialogue partners, you should ask one of the Lutherans to enlighten you and inform you about this area.
They’re starting to ordain women priests. Just thinking out loud, I suspect that will cool the dialogue.
Who do you think that you are you talking about? The Polish National Catholic Church assuredly does not ordain women. In fact, their stance on this issue had profound ramifications in terms of their relations with those with whom they were in communion. You are very ill informed, if you think that The Polish National Catholic Church of all the Churches is ordaining women. I suggest you familiarise yourself with the PNCC better and – also read the statements from your diocese’s ecumenical office and, most especially, your national conference of bishops, to wit:
*We welcome our fellow Christians to this celebration of the Eucharist as our brothers and sisters. We pray that our common baptism and the action of the Holy Spirit in this Eucharist will draw us closer to one another and begin to dispel the sad divisions which separate us. We pray that these will lessen and finally disappear, in keeping with Christ’s prayer for us “that they may all be one” (Jn 17:21).
Because Catholics believe that the celebration of the Eucharist is a sign of the reality of the oneness of faith, life, and worship, members of those churches with whom we are not yet fully united are ordinarily not admitted to Holy Communion. Eucharistic sharing in exceptional circumstances by other Christians requires permission according to the directives of the diocesan bishop and the provisions of canon law (canon 844 §4). Members of the Orthodox Churches, the Assyrian Church of the East,
and the Polish National Catholic Church are urged to respect the discipline of their own Churches.
According to Roman Catholic discipline, the Code of Canon Law does not object to the reception of Communion by Christians of these Churches (canon 844 §3)…*
In other words, a member of the Polish National Catholic Church may freely use the provision of canon 844 §3 to seek the sacraments of Eucharist, Penance and Anointing from the Sick from any Roman Catholic priest in spite of the state of impaired communion between their Church and the Churches in communion with Rome. Not only are their Orders valid but the substantial agreement in sacramental theology permits invoking canon 844 §3.
This dialogue between the Roman Catholics and the Polish National Catholic Church, which the Americans are taking the lead with, continues apace much to the contrary of what you seem to think.
