High church Lutheranism
Bible Translators Theologians High church Lutheranism is a movement that began in 20th-century Europe and emphasizes worship practices and doctrines that are similar to those found within Roman Catholicism, Eastern Orthodoxy and Anglo-Catholicism.
However, quite early in Lutheranism, polarities began to develop owing to the influence of the Reformed tradition, leading to so-called "Crypto-Calvinism".
Pietism and rationalism led not only to the simplification or even elimination of certain ceremonial elements,[1] such as the use of vestments,[2] but also to less frequent celebration of the Eucharist, by the end of the era of Lutheran Orthodoxy.
Other church orders following closely to pre-Reformation rites and ceremonies were Palatinate-Neuburg (1543, retaining a eucharistic prayer[4]) and Austria (1571, prepared by David Chytraeus).
[6] In Europe, after long influence of Pietism, theological rationalism, and finally, 19th century German Neo-Protestantism, a ground for 20th-century High Church or Evangelical Catholic Movement developed.
[8] In Northern Europe, the term High Church has been often used pejoratively,[9] and was not necessarily ever used by pioneers of the movement, who identified themselves as Catholics of the Augsburg Confession.
Especially in North America, the term "high church" is avoided, because it is seen to not take seriously Lutheran confession and historical tradition as Evangelical Catholic.
[10] The term "high church" has also been criticized by theologians like Hermann Sasse (in German context) as not to integrate itself into authentic Lutheran tradition.
Thus in Europe a certain amount of "high church" interest has been based on aesthetics, tastes in paraments, vestments, and ceremonies, without any theological argumentation or sense of historical continuity.
Historically Sweden, including the former Swedish province of Finland, has had a more elaborate form of liturgy, which preserved more links to the medieval Catholic tradition than other Nordic countries.
The movement spread intensively through the activity of Gunnar Rosendal, the hymnwriter Olov Hartman, and the retreat director Jan Redin.
The early high church movement caused the emergence of retreat centres, more frequent celebration of the Mass, and lively historical-critical study of the Bible.
The nucleus of the movement is arbetsgemenskapen Kyrklig Förnyelse (Swedish Church Union) together with numerous religious societies and some monastic communities like Östanbäck monastery, Alsike Convent, and Sisterhood of Saint Francis.
[13][14] The German high church movement began in Reformation Jubilee 1917, inspired by publication of Stimuli et Clavi, 95 theses by Heinrich Hansen.
This resulted in the founding of Hochkirchliche Vereinigung Augsburgischen Bekenntnisses (High Church Union of the Augsburg Confession) the following year.
Subsequently, other high church associations and societies also arose, distinguished from other Lutheran bodies by restored apostolic succession (mostly through Hochkirchliche St. Johannes-Bruderschaft, which is part of the HVAB, along with the Evangelische Franziskaner-Tertiaren.
Other associations are Bund für evangelisch-katholische Einheit (League for Evangelical-Catholic Unity), including St. Jakobus- Bruderschaft), Arbeitsgemeinschaft Kirchliche Erneuerung in der Evang.-Luth.
Kirche in Bayern (Working Group for Church Revival in the Evangelical Lutheran Church in Bavaria), Humiliatenorden, St. Athanasius-Bruderschaft, Hochkirchlicher Apostolat St. Ansgar, Bekenntnisbruderschaft St. Peter und Paul, Kommunität St. Michael in Cottbus, Congregatio Canonicorum Sancti Augustini, and some religious communities like Priory of St. Wigbert.
It has been promoted by Ordo Crucis, Bønne- og arbeidsfellesskapet Kirkelig Fornyelse, Pro Ecclesia, and Samråd på Kirkens Grunn.
Praying of the Daily office has been promoted by Teologisk Oratorium (the best-known member having been Regin Prenter) and by Selskabet dansk Tidegærd.
In 1976 Joseph Ratzinger (later Pope Benedict XVI) suggested that the Augsburg Confession might possibly be recognized as a Catholic statement of faith.
In its beginning the German high church movement was inspired by the 95 theses "Stimuli et Clavi" by pastor Heinrich Hansen (1917).
In the same way as Anglo-Catholics have esteemed Caroline Divines, the Catholic Lutherans, owing to the nature of the Lutheran Reformation, have been able to appreciate many, largely forgotten, Catholic teachings of Reformers like Martin Luther, Laurentius Petri, Mikael Agricola, George of Anhalt, Martin Chemnitz, Gnesio-Lutherans, Gerhard's Confessio Catholica etc.
In addition to the Theology of the Cross there is usually emphasis on Christus Victor, which makes it clear that Easter is more important than Good Friday.
These stresses have created the need to give an evangelical interpretation to the sacrifice of the Mass in order to provide a more theocentric view to Real presence.
"[27] In evangelical catholic spirituality the Mass is thus considered the heart of Christianity as it encapsulates the one, but eternally efficacious, sacrifice of Christ on Calvary.
Formal liturgy based on the western Catholic Mass with varying degrees of chanting, the use of organ music, crucifixes, silver chalices, hosts and the use of vestments for Holy Communion has always been characteristic of Lutheran worship.
The return of the weekly Mass, sign of the cross, eucharistic prayer and regular use of vestments in all churches are results of the liturgical movement, but things like altar servers, Gospel processions, incense, aspersions, a complete eucharistic prayer (i.e. including the epiclesis rather than merely Christ's Words of Institution) are regarded as "high church".
In Lutheran churches the use of altar bells during the elevation (to draw the attention of the congregation during the Words of Institution) was occasionally practiced until the 18th century.
