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The historic or historical episcopate comprises all episcopates, that is, it is the collective body of all the bishops of a group who are in valid apostolic succession. This succession is transmitted from each bishop to their successors by the rite of Holy Orders. It is sometimes subject of episcopal genealogy.
In the churches that have well-documented ties to the history of Christianity as a whole, it is held that only a person in apostolic succession, a line of succession of bishops dating back to the Apostles, can be a valid bishop; can validly ordain priests, deacons and bishops; and can validly celebrate the sacraments of the church. [1]
Bishops of the Evangelical Lutheran Church in America lay claim to the apostolic succession through the laying on of hands by Lutheran bishops in the historic episcopate, with bishops from the Moravian Church and Episcopal Church being present too as the full communion agreement came into fruition at that time. [2] [3] Some theologians, such as R.J. Cooke, have argued that the Methodist Church is also within the historic episcopate, being "in direct succession to the apostles through the bishops and patriarchs of the Eastern Church." [4] [ clarification needed ]An Anglican-Methodist Covenant states that
Anglicans and Methodists are aware of the substantial ecumenical consensus that recognises that ministry within the historic episcopate should be a feature of united churches (as it already is of several in South Asia with whom Methodists and Anglicans are in communion). [5]
The Eastern Orthodox Church's view has been summarised, "While accepting the canonical possibility of recognising the existence (υποστατόν) of sacraments performed outside herself, (the Eastern Orthodox Church) questions their validity (έγκυρον) and certainly rejects their efficacy (ενεργόν)"; and it sees "the canonical recognition (αναγνώρισις) of the validity of sacraments performed outside the Orthodox Church (as referring) to the validity of the sacraments only of those who join the Orthodox Church (individually or as a body)." [6]
In 1922 the Eastern Orthodox Ecumenical Patriarch of Constantinople recognised Anglican orders as valid, holding that they carry "the same validity as the Roman, Old Catholic and Armenian Churches possess". [7] [8] In the encyclical "From the Oecumenical Patriarch to the Presidents of the Particular Eastern Orthodox Churches", Meletius IV of Constantinople, the Oecumenical Patriarch, wrote: "That the Orthodox theologians who have scientifically examined the question have almost unanimously come to the same conclusions and have declared themselves as accepting the validity of Anglican Orders." [9] Following this declaration, in 1923, the Eastern Orthodox Patriarchate of Jerusalem, as well as the Eastern Orthodox Church of Cyprus agreed by "provisionally acceding that Anglican priests should not be re-ordained if they became Orthodox"; [7] [8] in 1936, the Romanian Orthodox Church "endorsed Anglican Orders". [8] [10] [11] Historically, some Eastern Orthodox bishops have assisted in the consecration of Anglican bishops; for example, in 1870, the Most Reverend Alexander Lycurgus, the Greek Orthodox Archbishop of Syra and Tinos, was one of the bishops who consecrated Henry MacKenzie as the Suffragan Bishop of Nottingham. [12]
Because of changes in the Ordinal (the rites of holy orders) under King Edward VI, the Roman Catholic Church does not recognize all Anglican holy orders as valid.
In the sixteenth century a solid body of Anglican opinion emerged which saw the theological importance of the historic episcopate [lower-alpha 1] but refused to 'unchurch' those churches which did not retain it. [13] The preface to the Ordinal limits itself to stating historical reasons why episcopal orders are to 'be continued and reverently used in the Church of England'. [14] Before 1662 it was assumed that the foreign Reformed (Presbyterian) Churches were genuine ones with an authentic ministry of Word and Sacrament. The 1662 Act of Uniformity formally excluded from pastoral office in England any who lacked episcopal ordination but this was a reaction against the abolition of episcopacy in the Commonwealth period. [15]
As the divergences between the theory of 'the godly prince'[ clarification needed ] and the practices of monarchs like James II, William III and the early Georges became more obvious, Pearson [lower-alpha 2] and Beveridge [lower-alpha 3] saw the "Apostolical Office" of the bishop as a guarantee of the Church's identity and this formed the background to the vital emphasis placed on it by Newman and the other Tractarians, [16] through whom it passed into Anglo-Catholic thought.
The modern debate divides three ways: between those who see the "historic episcopate" to be constitutive of the Church (of the esse); those who hold it is a question of its "well-being" (bene esse); and those who consider that it is necessary for the Church to be fully itself (plene esse). [17] The Chicago-Lambeth Quadrilateral includes the "historic episcopate" as "essential to the visible unity of the church", but allows for its being adapted locally in its working to the varying needs of those who God calls into the unity of the Church. [18] However, this has not meant a general commitment to the idea that in its absence there is no Church. [17]
Apostolic succession is the method whereby the ministry of the Christian Church is considered by some Christian denominations to be derived from the apostles by a continuous succession, which has usually been associated with a claim that the succession is through a series of bishops. Those of the Anglican, Church of the East, Eastern Orthodox, Hussite, Moravian, Old Catholic, Oriental Orthodox, Catholic and Scandinavian Lutheran traditions maintain that "a bishop cannot have regular or valid orders unless he has been consecrated in this apostolic succession". These traditions do not always consider the episcopal consecrations of all of the other traditions as valid.
A bishop is an ordained member of the clergy who is entrusted with a position of authority and oversight in a religious institution. In Christianity, bishops are normally responsible for the governance and administration of dioceses. The role or office of the bishop is called episcopacy. Organizationally, several Christian denominations utilize ecclesiastical structures that call for the position of bishops, while other denominations have dispensed with this office, seeing it as a symbol of power. Bishops have also exercised political authority within their dioceses.
Called to Common Mission (CCM) is an agreement between The Episcopal Church (ECUSA) and the Evangelical Lutheran Church in America (ELCA) in the United States, establishing full communion between them. It was ratified by the ELCA in 1999, the ECUSA in 2000, after the narrow failure of a previous agreement. Its principal author on the Episcopal side was theological professor J. Robert Wright. Under the agreement, they recognize the validity of each other's baptisms and ordinations. The agreement provided that the ELCA would accept the historical episcopate and the "threefold ministry" of bishop - priest - deacon with respect to ministers of communicant churches serving ELCA congregations; the installation of the ELCA presiding bishop was performed through the laying on of hands by Lutheran bishops in the historic episcopate. This provision was opposed by some in the ELCA, which after its founding merger in 1988, held a lengthy study of the ministry which was undertaken with divided opinions. In response to concerns about the meaning of the CCM, synod bishops in the ELCA drafted the Tucson resolution which presented the official ELCA position. It made clear that there is no requirement to ordain deacons or accept their ministry. It also provided assurance that the ELCA did not and was not required by CCM to change its own theological stance.
In Christianity, an episcopus vagans is a person consecrated, in a "clandestine or irregular way", as a bishop outside the structures and canon law of the established churches; a person regularly consecrated but later excommunicated, and not in communion with any generally recognized diocese; or a person who has in communion with them small groups that appear to exist solely for the bishop's sake.
An episcopal polity is a hierarchical form of church governance in which the chief local authorities are called bishops. The word "bishop" here is derived via the British Latin and Vulgar Latin term *ebiscopus/*biscopus, from the Ancient Greek ἐπίσκοπος epískopos meaning "overseer". It is the structure used by many of the major Christian Churches and denominations, such as the Catholic, Eastern Orthodox, Oriental Orthodox, Church of the East, Anglican, Lutheran and Methodist churches or denominations, and other churches founded independently from these lineages.
In certain Christian denominations, holy orders are the ordained ministries of bishop, priest (presbyter), and deacon, and the sacrament or rite by which candidates are ordained to those orders. Churches recognizing these orders include the Catholic Church, the Eastern Orthodox, Oriental Orthodox, Anglican, Assyrian, Old Catholic, Independent Catholic and some Lutheran churches. Except for Lutherans and some Anglicans, these churches regard ordination as a sacrament.
Full communion is a communion or relationship of full agreement among different Christian denominations or Christian individuals that share certain essential principles of Christian theology. Views vary among denominations on exactly what constitutes full communion, but typically when two or more denominations are in full communion it enables services and celebrations, such as the Eucharist, to be shared among congregants or clergy of any of them with the full approval of each.
Ecumenism – also called interdenominationalism, or ecumenicalism – is the concept and principle that Christians who belong to different Christian denominations should work together to develop closer relationships among their churches and promote Christian unity. The adjective ecumenical is thus applied to any non-denominational initiative that encourages greater cooperation and union among Christian denominations and churches.
Ordination is the process by which individuals are consecrated, that is, set apart and elevated from the laity class to the clergy, who are thus then authorized to perform various religious rites and ceremonies. The process and ceremonies of ordination vary by religion and denomination. One who is in preparation for, or who is undergoing the process of ordination is sometimes called an ordinand. The liturgy used at an ordination is sometimes referred to as an ordination.
Apostolicae curae is the title of an apostolic letter, issued in 1896 by Pope Leo XIII, declaring all Anglican ordinations to be "absolutely null and utterly void". The Anglican Communion made no official reply, but the archbishops of Canterbury and York of the Church of England published a response known by its Latin title Saepius officio in 1897.
The Charismatic Episcopal Church (CEC), officially the International Communion of the Charismatic Episcopal Church (ICCEC), is a Christian denomination established in 1992. The ICCEC is a part of the Convergence Movement. Within North America, most of the Charismatic Episcopal Church's congregations and missions are located within the Northern, Southeastern, Midwest, and Western United States; it also has a presence in Texas, and in Western Canada.
The term Evangelical Catholic 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, beliefs, practices, and doctrines. Evangelical Catholics teach that Lutheranism at its core "is deeply and fundamentally catholic". The majority of Evangelical Catholic Lutheran clergy and parishes are members of mainstream Lutheran denominations.
Catholicity is a concept of pertaining to beliefs and practices that are widely accepted by numerous Christian denominations, most notably by those Christian denominations that describe themselves as catholic in accordance with the Four Marks of the Church, as expressed in the Nicene Creed formulated at the First Council of Constantinople in 381: "[I believe] in one, holy, catholic, and apostolic Church." The English adjective catholic is derived from the Ancient Greek adjective καθολικός, meaning "general", "universal". Thus, "catholic" means that in the Church the wholeness of the Christian faith, full and complete, all-embracing, and with nothing lacking, is proclaimed to all people without excluding any part of the faith or any class or group of people. An early definition for what is "catholic" was summarized in what is known as the Vincentian Canon in the 5th century Commonitory: "what has been believed everywhere, always, and by all."
Branch theory is an ecclesiological proposition that the One, Holy, Catholic, and Apostolic Church includes various different Christian denominations whether in formal communion or not. The theory is often incorporated in the Protestant notion of an invisible Christian Church structure binding them together.
The Convergence Movement, also known as the Ancient-Future Faith, whose foundation is primarily attributed to Robert E. Webber in 1985, is an ecumenical movement. Developed as an effort among evangelical, charismatic and Pentecostal, and liturgical Christians and denominations blending their forms of worship, the movement has been defined for its predominant use of the Anglican tradition's Book of Common Prayer; use from additional liturgical sources common to Lutheranism, Eastern Orthodoxy, and Catholicism have also been employed.
Anglican interest in ecumenical dialogue can be traced back to the time of the Reformation and dialogues with both Orthodox and Lutheran churches in the sixteenth century. In the nineteenth century, with the rise of the Oxford Movement, there arose greater concern for reunion of the churches of "Catholic confession". This desire to work towards full communion with other denominations led to the development of the Chicago-Lambeth Quadrilateral, approved by the Third Lambeth Conference of 1888. The four points were stipulated as the basis for church unity, "a basis on which approach may be by God's blessing made towards Home Reunion":
Pope Benedict XVI, who led the Roman Catholic Church as Pope from 2005 to 2013, continued manouevring the Church through the dynamics of modernity, which the Church had begun engaging in with the Second Vatican Council. Because the question of religious pluralism is a key issue raised by modernity, ecumenism, the establishment of harmony and dialogue between the different Christian denominations, is a significant concern of a post Second Vatican Council Church. Pope Benedict XVI's approach has been characterised as leaning toward the conservative while still being expansive and engaged, involving the full breadth of Christendom, including the Orthodox Churches and Protestant churches, as well as freshly engaging with other Christian bodies considered by Roman Catholics to be more heterodox, such as the Church of Jesus Christ of Latter-day Saints.
Sister churches was a term used in 20th-century ecclesiology to describe ecumenical relations between the Roman Catholic Church and the Eastern Orthodox Churches, and more rarely and unofficially, between the Roman Catholic Church and the Anglican communion. The Catholic Church has since called on theologians to avoid the term, clarifying that "one cannot properly say that the Catholic Church is 'sister' of a particular Church or group of Churches. This is not merely a question of terminology, but above all of respecting a basic truth of the Catholic faith: that of the unicity [uniqueness] of the [Catholic Church]." The term is also currently used among Protestants to refer to different denominations of the same religious tradition.
Criticism of Protestantism covers critiques and questions raised about Protestantism, the Christian denominations which arose out of the Protestant Reformation. While critics may praise some aspects of Protestantism which are not unique to the various forms of Protestantism, Protestantism is faced with criticism mainly from the Catholic Church and the Eastern Orthodox Church, although Protestant denominations have also engaged in self-critique and criticized one another. According to both the Catholic Church and Eastern Orthodoxy, many major, foundational Protestant doctrines have been officially declared heretical.
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.
In order to receive the historic episcopate, the Evangelical Lutheran Church in America pledges that, following the adoption of this Concordat and in keeping with the collegiality and continuity of ordained ministry attested as early as canon 4 of the First Ecumenical Council (Nicea I, AD 325), at least three bishops already sharing in the sign of episcopal succession will be invited to participate in the installation of its next Presiding Bishop through prayer for the gift of the Holy Spirit and with the laying-on of hands. These participating bishops will be invited from churches of the Lutheran communion which share in the historic episcopate.
Lutheran bishops came from four other continents to participate in the laying on of hands: the Rev. Medardo Gomez Soto, bishop of the Salvadoran Lutheran Synod, San Salvador, El Salvador; the Rev. Maria Jepsen, bishop of the Hamburg Diocese, North Elbian Evangelical Lutheran Church, Hamburg, Germany; the Rt. Rev. Owdenburg M. Mdegella, bishop of the Iringa Diocese, Evangelical Lutheran Church in Tanzania; the Rev. Ambrose Moyo, bishop of the Evangelical Lutheran Church in Zimbabwe, Bulawayo; and the Rev. Julius Paul, bishop of the Evangelical Lutheran Church in Malaysia, Kuala Lumpur.
Constantinople declared, cautiously, in 1922 that Anglican orders "have the same validity as those of the Roman, Old Catholic and Armenian Churches", an opinion echoed by the churches of Jerusalem, Cyprus, Alexandria, and Romania. Heartened, Labeth bishops broadened the dialogue, sponsored the translation of "books and documents setting forth the relative positions" of the two churches, and asked the English church to consult "personally or by correspondence" with the eastern churches "with a view to ... securing a clearer understanding and ... establishing closer relations between the Churches of the East and the Anglican Communion."
In 1922 the Ecumenical Patriarch and Holy Synod of Constantinople were persuaded to speak of Anglican orders. They did so in Delphic terms by declaring that Anglican orders possessed "the same validity as the Roman, Old Catholic and Armenian Churches possess". Jerusalem and Cyprus followed in 1923 by provisionally acceding that Anglican priests should not be reordained if they became Orthodox. Romania endorsed Anglican orders in 1936. Greece was not so sure, arguing that the whole of Orthodoxy must come to a decision, but it spoke of Anglican orders in the same somewhat detached un-Orthodox language.
The Orthodox Church resumed its former links with other Christian Churches. Delegates from Romania participated in the pan-Orthodox conferences in Constantinople (1923), Mount Athos (1930), the first Conference of the Professors of Theology in the Balkans (Sinaia, 1924) and the first Congress of Theology Professors in Athens (1936). It also took part in the incipient ecumenical movement. Professors and hierarchs participated in several conferences of the three main inter-war branches: 'Practical Christianity' held in Stockholm (1925) and Berne (1926), 'Faith and Organization' in Lausanne (1927), and 'World Alliance for the Union of Peoples through the Church' in Prague (1928) and Norway (1938), with subsequent regional conferences held in Romania (1924, 1933, 1936). The links with the Anglican Church were consolidated soon after the Anglican orders had been acknowledged by the Holy Synod, and subsequent to Patriarch Miron's visit to Britain in 1936.
As a result of the Conference, the Romanian Commission decided unanimously to recommend the Romanian Holy Synod to accept the validity of Anglican Orders, and this the Synod proceeded to do in March 1936.
In 1870, the Greek Orthodox Archbishop of Syra and Tinos, the Most Reverend Alexander Lycurgus, paid a visit to the British Isles. During his time in England, Archbishop Lycurgus was invited by the Lord Bishop of London, John Jackson, to join with him in consecrating Henry MacKenzie as the Suffragan Bishop of Nottingham. Archbishop Lycurgus agreed to assist, and on 2 February 1870, he joined in the laying on of hands with the Bishop of London at the consecration of Bishop MacKenzie. Thus the Apostolic Succession in the Greek Orthodox Church was passed on to the Bishops of the Anglican Communion, and through them to the Christian Episcopal Churches in the United States of America and the Dominion of Canada.
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