=grandfather;5075811]Luther and Lutherans do not pray for their dead, or believe the saints prayers help them.
Not true in either case. We do pray for those who die. And while we don’t practice intercessory prayer to them, we believe the saints do pray for the Church Militant to our benefit.
deny purgatory, deny the sacraments of Holy Matrimony, Holy Orders, Penance, Confirmation, and Unction.
On Purgatory; true. As for the others, we do not deny them. They are important means of grace. We just don’t define them as sacraments.
They believe they are saved by faith alone, that the theological virtues of hope and love are nont necessary to salvation.
This is untrue. Please, a Lutheran reference.
37.We confess together that good works - a Christian life lived in faith, hope and love - follow justification and are its fruits. When the justified live in Christ and act in the grace they receive, they bring forth, in biblical terms, good fruit. Since Christians struggle against sin their entire lives, this consequence of justification is also for them an obligation they must fulfill. Thus both Jesus and the apostolic Scriptures admonish Christians to bring forth the works of love.
They deny the authority of the pope as the head of the Church.
Every other non-Catholic Church mentioned is this thread, including PNCC and Orthodox
do, as well.
Believing Luther’s doctrine that scripture alone is the sole rule or authority in matters of faith, they believe the Church has no authority to teach.
Not true. This is not how Lutherans define sola scritpura, and we uphold the authority of the Church to teach rightly.
Article VII: Of the Church.
1] Also they teach 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.
This is also certain, that no one should rely on his own wisdom in the interpretation of the Scripture, not even in the clear passages… We also gratefully and reverently use the labors of the fathers who by their commentaries have profitably clarified many passages of the Scripture. And we confess that we are greatly confirmed by the testimonies of the ancient church in the true and sound understanding of the Scripture. Nor do we approve of it if someone invents for himself a meaning which conflicts with all antiquity, and for which there are clearly no testimonies of the church.
Luther’s religion is responsible for the chaos and consequences of denominationalism and the thousands of its ensuing divisions and impact on Christian civilization.
Luther is responsible for Luther. Calvin, Zwingli, anabaptists, Anglicans, etc. are responsible for themselves, as their break from Rome is completely unrelated to Luther.
There is an old saying. You can’t be a little pregnant. You are or you are not. You have unity or you don’t. You are separated from or you are at one with. If you are separated it does not matter how far. If my finger were cut off from my hand it would not matter if it were an inch or a mile apart. It will die unless it gets sewn back on. If the branch is cut off from the vine it is cut off. The Anglican Church thinks or makes believe it is Catholic and it is dying. Being close does not help.
Separation goes both ways. You are separated from us as well.
- To say that each church understands itself and the other to exercise the apostolic ministry is not to say that either church escapes the damage done to our ministries by the ongoing scandal of our division. To the extent that the ordained ministry of one church is not in communion with the ordained ministry of other churches, it is unable to carry out its witness to the unity of the church as it should. Such a ministry inevitably bears a wound or defect. Ministry carries this wound whenever the koinonia among eucharistic communities and different realizations of the church are broken. Because our relationships are broken, our ministry is wounded and in need of healing by God’s grace.
- This need affects both of our churches. The Roman Catholic Church acknowledges that it is wounded by a lack of communion. As the Decree on Ecumenism stated, “The divisions among Christians prevent the church from realizing in practice the fullness of catholicity proper to her…”(158) The 1992 letter from the Congregation for the Doctrine of the Faith, “Some Aspects of the Church as Communion,” after noting the wound that lack of communion inflicts on the Orthodox and Reformation churches, concluded that this division:
…in turn also wounds (vulnus iniungitur) the Catholic Church, called by the Lord to become for all “one flock” with “one shepherd,” in that it hinders the complete fulfillment of her universality in history.(159)
The entire Catholic priesthood, including the bishop of Rome, is wounded in an important dimension of its ministry insofar as unity and communion are lacking with other churches and their ministries.
It seems to me that the first step in returning to unity is to listen to and understand what the other believes. Only then can we work together to find our way back together.