Old Catholic Church

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eamonnroma

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HI
Can anyone tell me about the Old Catholic Church? Do they have Apostolic succession, and are they considered on the same level as the Orthodox Churches? Thanks.
 
The Old Catholic Churches broke with the Catholic Church over fairly recent issues, most notably the First Vatican Council and papal infallibility. Several of the Old Catholic Churches do have valid apostolic succession. Their teaching has generally gone very unorthodox, however. Most of them support abortion, divorce and remarriage, homosexual activity, women priests, etc., etc…

Obviously, Catholics and other sincere Christians should not be involved with them, other than to pray for their return to the Church.
 
The Old Catholic Churches broke with the Catholic Church over fairly recent issues, most notably the First Vatican Council and papal infallibility. Several of the Old Catholic Churches do have valid apostolic succession. Their teaching has generally gone very unorthodox, however. Most of them support abortion, divorce and remarriage, homosexual activity, women priests, etc., etc…

Obviously, Catholics and other sincere Christians should not be involved with them, other than to pray for their return to the Church.
Funny how quickly groups devolve into heresy after heresy once they have left the Barque of Peter. Look at Luther. Originally he was focused on Faith Alone. Then, once he was outside the Church, he abandoned the Mass, the Real Presence, even Free Will. Now look at what Lutherans believe today. Old Martin must be spinning in his grave. I suppose the E. Orthodox are an exception to the rule, maybe because of valid orders, but the downfall is pretty striking in most other cases.
 
Funny how quickly groups devolve into heresy after heresy once they have left the Barque of Peter. Look at Luther. Originally he was focused on Faith Alone. Then, once he was outside the Church, he abandoned the Mass, the Real Presence, even Free Will. Now look at what Lutherans believe today. Old Martin must be spinning in his grave. I suppose the E. Orthodox are an exception to the rule, maybe because of valid orders, but the downfall is pretty striking in most other cases.
Luther abandoned the real presence? :confused:
Who, but the devil, has granted such license of wresting the words of the holy Scripture? Who ever read in the Scriptures, that my body is the same as the sign of my body? or, that is is the same as it signifies? What language in the world ever spoke so? It is only then the devil, that imposes upon us by these fanatical men. Not one of the Fathers of the Church, though so numerous, ever spoke as the Sacramentarians: not one of them ever said, It is only bread and wine; or, the body and blood of Christ is not there present.
Surely, it is not credible, nor possible, since they often speak, and repeat their sentiments, that they should never (if they thought so) not so much as once, say, or let slip these words: It is bread only; or the body of Christ is not there, especially it being of great importance, that men should not be deceived. Certainly, in so many Fathers, and in so many writings, the negative might at least be found in one of them, had they thought the body and blood of Christ were not really present: but they are all of them unanimous.”
  • Luther
Jon
 
Luther abandoned the real presence? :confused:
  • Luther
Jon
Luther abandoned the belief that the bread and wine truly become the Body and Blood of Christ, so yes he abandoned the Real Presence. Luther rejected giving the consecrated host the adoration due to God alone and the Sacrificial nature of the Mass, both because he rejected the Real Presence as historically understood. All of that is not to say that Luther believed only in a symbolic presence, he didn’t as your quote shows. In fact Luther and Calvin viciously quarreled with each other because Luther rejected Calvin’s symbolic interpretation. Luther taught that Christ is present along with the bread and wine but that the bread and wine are still just bread and wine, consubstantial not transubstantiation.

But as you are a Lutheran you may be able to correct me on the above.
 
=PietroPaolo;10675461]Luther abandoned the belief that the bread and wine truly become the Body and Blood of Christ, so yes he abandoned the Real Presence.
No, he didn’t. He just chose not to express it as Transubstantiation. We believe the words of Christ, “This [bread] is my body”, etc. Eastern Orthodoxy also does not express the real presence as Transubstantiation.
Luther rejected giving the consecrated host the adoration due to God alone and the Sacrificial nature of the Mass, both because he rejected the Real Presence as historically understood
No, he didn’t. Lutherans continue to practice adoration during the sacramental act. Luther himself did not oppose Eucharistic Adoration. We accept the mass as our sacrifice of thanks and praise, and recognize the all-availing sacrifice of Christ on the cross.
All of that is not to say that Luther believed only in a symbolic presence, he didn’t as your quote shows. In fact Luther and Calvin viciously quarreled with each other because Luther rejected Calvin’s symbolic interpretation.
This is true.
Luther taught that Christ is present along with the bread and wine but that the bread and wine are still just bread and wine, consubstantial not transubstantiation.
Luther did not teach consubstantiation, on the same grounds he did not express the real presence as Transubstantiation. He rejected the metaphysical Aristotelian expression, of which both Transubstantiation, and consubstantiation are. Luther would never have said that the bread and wine were still just bread and wine. He said, it is the true body and blood of Christ.
Lutherans have never confessed consubstantiation. See my signature.
But as you are a Lutheran you may be able to correct me on the above.
I hope I have succeeded.

His peace,
Jon
 
Luther abandoned the real presence? I think not.

Lutherans, unlike Calvinists treated the smallest remains of the consecrated species with scrupulous reverence. It is recorded of Luther and Melancthon that if a single drop of consecrated wine happened to be spilled while they were administering Communion, they would fall to their knees and lick it from the ground.
 
Luther abandoned the belief that the bread and wine truly become the Body and Blood of Christ, so yes he abandoned the Real Presence. Luther rejected giving the consecrated host the adoration due to God alone and the Sacrificial nature of the Mass, both because he rejected the Real Presence as historically understood. All of that is not to say that Luther believed only in a symbolic presence, he didn’t as your quote shows. In fact Luther and Calvin viciously quarreled with each other because Luther rejected Calvin’s symbolic interpretation. Luther taught that Christ is present along with the bread and wine but that the bread and wine are still just bread and wine, consubstantial not transubstantiation.

But as you are a Lutheran you may be able to correct me on the above.
I think you are getting Luther, Calvin, and Zwingli all mixed up.

Luther never abandoned the real presence. He always asserted it. He simply declined to define it as transubstantiation. Calvin also believed in a “real presence,” but he understood it as a spiritual presence. Zwingli believed it was purely symbolic and nothing more.
 
I think you are getting Luther, Calvin, and Zwingli all mixed up.

Luther never abandoned the real presence. He always asserted it. He simply declined to define it as transubstantiation. Calvin also believed in a “real presence,” but he understood it as a spiritual presence. Zwingli believed it was purely symbolic and nothing more.
Calvin believed that Christ’s Body was confined to heaven, therefore Christ’s Body and Blood could not be everywhere at the same time on all alters where the Word is preached and Holy Communion is celebrated. When a Calvinist takes communion, they believe that it is a spiritual presence and that their souls ascends to heaven to have communion with Christ.
 
Saying Luther believed in the Real Presence seems to be an equivocation. By Real Presence in my original comment I mean that the bread and wine are essentially gone (only the accidents remain), I mean the bread is not bread but the Body of Christ. The Real Presence understood thus (as it was understood historically) was rejected by Luther, no? The same seems to hold true of the sacrificial nature of the Mass. You contend that Luther believed in the sacrificial nature of the Mass, because it is a sacrifice of our praise, this is an equivocation. Historically, the Mass is not a sacrifice of praise, but the Sacrifice of Christ on Calvary re-presented. When we remove the equivocation, when we define our terms, do we still disagree? Are you saying Luther believed in the Real Presence, as defined above, and in the sacrificial nature of the Mass as defined above?
 
Calvin believed that Christ’s Body was confined to heaven, therefore Christ’s Body and Blood could not be everywhere at the same time on all alters where the Word is preached and Holy Communion is celebrated. When a Calvinist takes communion, they believe that it is a spiritual presence and that their souls ascends to heaven to have communion with Christ.
Too much human logic clouding the immense power of God. I’ve never understood the Calvinist doctrine. If God is God, why must can he not communicate his divine attributes to human flesh?

It sounds strangely Nestorian, because it’s almost as if you have two Jesuses running around. One “confined” to the body in heaven, and the other omnipresent.
 
=PietroPaolo;10676124]Saying Luther believed in the Real Presence seems to be an equivocation. By Real Presence in my original comment I mean that the bread and wine are essentially gone (only the accidents remain), I mean the bread is not bread but the Body of Christ.
You are not describing the doctrine of the real presence here, but the doctrine of Transubstantiation. Only the Catholic Church, those in communion with the Bishop of Rome (and perhaps Old Catholics and some Anglicans) expresses the reality of the real presence this way. Orthodoxy does not, as Lutherans do not. But simply rejecting the Aristotelian construct is not a rejection of the real presence.
The Real Presence understood thus (as it was understood historically) was rejected by Luther, no?
Transubstantiation is not the expression of the early Church. I’m not saying it isn’t a reasonable human expression, just that it was not the expression of the ECF’s.
The same seems to hold true of the sacrificial nature of the Mass. You contend that Luther believed in the sacrificial nature of the Mass, because it is a sacrifice of our praise, this is an equivocation. Historically, the Mass is not a sacrifice of praise, but the Sacrifice of Christ on Calvary re-presented. When we remove the equivocation, when we define our terms, do we still disagree? Are you saying Luther believed in the Real Presence, as defined above, and in the sacrificial nature of the Mass as defined above?
I’m saying that Luther believed the real presence exactly as Christ proclaimed it. - “This is my body”, etc. And no, Lutherans do not accept the Catholic definition of sacrifice, in terms of the Mass.

Obviously, we think differently about the real presence, but at the same time, Lutheran and Catholic theologians see common ground in the nature of our expressions.
Eucharistic Presence
Catholic and Lutheran Christians together confess the real and true presence of the Lord in the Eucharist. There are differences, however, in theological statements on the mode and therefore duration of the real presence.
In order to confess the reality of the eucharistic presence without reserve the Catholic Church teaches that "Christ whole and entire"34 becomes present through the transformation of the whole substance of the bread and the wine into the substance of the body and blood of Christ while the empirically accessible appearances of bread and wine (accidentia) continue to exist unchanged. This “wonderful and singular change” is “most aptly” called transsubstantiation by the Catholic Church.35 This terminology has widely been considered by Lutherans as an attempt rationalistically to explain the mystery of Christ’s presence in the sacrament; further, many suppose also that in this approach the present Lord is not seen as a person and naturalistic misunderstandings become easy.
The Lutherans have given expression to the reality of the Eucharistic presence by speaking of presence of Christ’s body and blood in, with and under bread and wine�but not of transsubstantiation. Here they see real analogy to the Lord’s incarnation: as God and man become one in Jesus Christ, Christ’s body and blood, on the one hand, and the bread and wine, on the other, give rise to a sacramental unity. Catholics, in turn, find that this does not do sufficient justice to this very unity and to the force of Christ’s word “This is my body”.
**The ecumenical discussion has shown that these two positions must no longer be regarded as opposed in a way that leads to separation. The Lutheran tradition agrees with the Catholic tradition that the consecrated elements do not simply remain bread and wine but by the power of the creative Word are bestowed as the body and blood of Christ. In this sense it also could occasionally speak, as does the Greek tradition of a “change”.36 The concept of transsubstantiation for its part is intended as a confession and preservation of the mystery character of the Eucharistic presence; it is not intended as an explanation of how this change occurs37 (see the appendices on “Real Presence” and “Christ’s Presence in the Eucharist”). **
prounione.urbe.it/dia-int/l-rc/doc/e_l-rc_eucharist.html

Jon
 
The Old Catholic Churches broke with the Catholic Church over fairly recent issues, most notably the First Vatican Council and papal infallibility. Several of the Old Catholic Churches do have valid apostolic succession. Their teaching has generally gone very unorthodox, however. Most of them support abortion, divorce and remarriage, homosexual activity, women priests, etc., etc…

Obviously, Catholics and other sincere Christians should not be involved with them, other than to pray for their return to the Church.
Yeah I’ve heard that as well. They recently ordained a gay senior as a priest. The man had been wanting to be a catholic priest but after talking to his priest at his colleges Newman center, he was told to give up homosexuality. He refused, lobbied for the priest to be fired and became an old catholic church priest.

gwhatchet.com/2013/04/04/students-mobilize-to-remove-priest/
m.washingtontimes.com/news/2013/apr/7/two-gay-gwu-students-want-priest-removed-campus/
 
Very interesting back and forth there on the real presence.

If I followed right, it looks like from Jon’s point of view, the term real presence can mean and be the same thing for those that follow a Transubstantiation Church, and elsewhere (lutheran in this case) though defined (practiced) differently.

I find this interesting, as we know some words and terms have multiple meanings, but when you flip the order and the definition ( practice) comes first, as in this case, the only way it is possible to land on the same place ‘real presence’, is to write off that there is a truth in this term. Since by definition, truth is equal to one proper equation ( for lack of a better term).
 
It’s very un-Catholic.

Basically, if the Catholic Church were Mexican food, your regular parish would be the 5-star authentic food that the immigrants have honed for generations.

The Old Catholic Church would be Taco Bell.
 
It’s very un-Catholic.

Basically, if the Catholic Church were Mexican food, your regular parish would be the 5-star authentic food that the immigrants have honed for generations.

The Old Catholic Church would be Taco Bell.
I am not sure about this analogy. I live in Italy and I notice that when I am in the US that ‘Italian’ food that descendents of immigrants cook, does not have much in common with food actually eaten in Italy today. So as to its being 5 star authentic… Also foods change to suit the sensiblities of the local population. Rabbit, hare, lambs brains hearts and lungs, thrushes, blackbirds, veal intestines, horse meat, various parts of the pig are all part of the food eaten locally to me - something which in US I would probably have difficulty in finding.

Concerning the Transubstantiano debate… I am sure that if you were to talk to a Lutheran theologian or even priest (?) they would be aware of a theology of Real Presence.
I work with many Scandinavians the majority of these are Lutheran. In conversation most of them seem to have no concept of any sort of Real Presence. Amongst practising Catholics there is an awareness of Church, Christ and the saints. Even if the average Catholic only attends church on a Sunday, they would be aware that there is ‘more to it’ for example daily masses. The average Lutheran I meet is quite bewildered when they come here and discover that the church is open everyday and that it is used and frequented by people. For them a church is for a sunday service then it is closed for the rest of the week.

I remember being in Riga Lativia. I managed to find a Catholic church, it was lovely and warm inside. I probably sat in the Church for an hour and during that time there was a constant stream of people in and out presumably making a short visit as they were passing by.

I went into the main Orthodox church of the city. This too was busy busy with people praying…

Then I found the principle Lutheran church which was open. Cold. Not one person coming in or out. An area of the church had been turned into a small art exhibition and not church art. No sign of any sort of service until the next Sunday.
 
You are not describing the doctrine of the real presence here, but the doctrine of Transubstantiation. Only the Catholic Church, those in communion with the Bishop of Rome (and perhaps Old Catholics and some Anglicans) expresses the reality of the real presence this way. Orthodoxy does not, as Lutherans do not. But simply rejecting the Aristotelian construct is not a rejection of the real presence…

Jon
You seem fixated on terms, but what really matters is concepts. The early church had the same concept of the Real Presence as the Medieval church, although they expressed this in different terms. Luther used the same term, “Real Presence” or “Sacrifice of the Mass” to express a wholly different concept. This is similar to Mormon baptism. Mormons use the same terms as the Church in their baptismal formula, “Father, Son, and Holy Spirit,” but the concepts expressed by those terms are entirely different, so different that Mormon baptism is not valid, i.e. no baptism takes place. Another example would be your use of the term “Catholic” under your religion. You are using the same term I am, but you are expressing an entirely different concept by that term. We can argue all day over whose use of that term is correct, but that doesn’t really move the debate forward.

Of course, all of this is secondary to my main point above. When a group leaves the Church over one issue, Luther’s rejection of “works” or the Old Catholics rejection of Vatican One, they start down a path that leads to ever greater rejection of Catholic Truth. I doubt any Old Catholic in the 19th century would have thought women’s ordination a good idea, but only a few generations later that is exactly what the Old Catholic Church supports. Luther remains an example of this almost irresistible tendency (the Orthodox proving the exception to the rule) regardless of whether he was restoring the original ideas of the Real Presence & the sacrificial nature of the Mass (which he wasn’t) or whether he was breaking new ground. Either way, once he made his break with Rome, he started down a path which lead him to reject more and more teachings of the Church in his day.
 
We’re kind of veering off the OP topic of Old Catholics, no?

As another poster mentioned, the Vatican I council was the trigger for the “Old catholic” schism.

The one thing in common this may have with some other schisms is the way in which people don’t really understand how doctrinal development works.

The best description I ever heard was that doctrinal development works like a pair of binoculars focused on ONE image, but initially pretty blurry. Over the course of centuries, the image is brought into greater and greater clarity. The image (revelation) is never changed, but our vision of it improves over time.

For example, Jesus spoke repeatedly of “Father, Son and Holy Spirit.” But he didn’t ever use the word Trinity or explicitly explain the concept. It took centuries of examination, prayer discernment and more than a few fistfights before the orthodox explanation of the Trinity was settled. That was long enough ago, that eastern orthodox, protestant and catholic alike mostly agree on that ‘doctrinal development.’

But somehow, people have repeatedly made the mistake of drawing a line and insisting that no further development (i.e. improved focus) is necessary or permissible. The EO balked at the examination of what “IS” really means that resulted in the doctrine of Transubstantiation, for example. They prefer to leave the image unfocused in the more generic sense of “Real Presence” discussed above and sniff about how “Latins” have a hyperactive need to over-intellectualize everything. Lost in that dismissal is the fact that the doctrine of Transubstantiation came about pretty much the same way that the doctrine of the Trinity did.

Similarly, the “Old Catholics” walked out after Vatican I because they objected to certain definitions becoming more specific and explicit than they ever had been before. As if that sort of thing were no longer permissible or possible…
 
You seem fixated on terms, but what really matters is concepts. The early church had the same concept of the Real Presence as the Medieval church, although they expressed this in different terms. Luther used the same term, “Real Presence” or “Sacrifice of the Mass” to express a wholly different concept. This is similar to Mormon baptism…
I think that’s going too far. Mormons largely made up their reinvented idea of baptism while appropriating the word. Luther didn’t do that. Luther felt that he was reforming the church and removing corruptions and errors that had crept in. It’s logically consistent (if just as erroneous) for him to decide that the place where error had crept in was the definition of Transubstantiation and that the solution was to turn back the clock to the more vague definition of “Real Presence” that had previously been used and still was used in many EO circles.

Forgive the pun, but that action is of a wholly difference SUBSTANCE than Joseph Smith’s reinvention of baptism… 😉
 
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