Question: Who founded the Red Cross?

Answer: Henry Dunant

Also, other human rights were advocated for by some Protestants. For example, torture was abolished in Prussia in 1740, slavery in Britain in 1834 and in the United States in 1865 (William Wilberforce, Harriet Beecher Stowe, Abraham Lincoln - against Southern Protestants). Hugo Grotius and Samuel Pufendorf were among the first thinkers who made significant contributions to international law. <hl> The Geneva Convention, an important part of humanitarian international law, was largely the work of Henry Dunant , a reformed pietist. <hl> He also founded the Red Cross.

Also, other human rights were advocated for by some Protestants. For example, torture was abolished in Prussia in 1740, slavery in Britain in 1834 and in the United States in 1865 (William Wilberforce, Harriet Beecher Stowe, Abraham Lincoln - against Southern Protestants). Hugo Grotius and Samuel Pufendorf were among the first thinkers who made significant contributions to international law. The Geneva Convention, an important part of humanitarian international law, was largely the work of <hl> Henry Dunant <hl>, a reformed pietist. He also founded the Red Cross.

The Geneva Convention, an important part of humanitarian international law, was largely the work of <hl> Henry Dunant <hl> , a reformed pietist.

question: Who founded the Red Cross?, context: Also, other human rights were advocated for by some Protestants. For example, torture was abolished in Prussia in 1740, slavery in Britain in 1834 and in the United States in 1865 (William Wilberforce, Harriet Beecher Stowe, Abraham Lincoln - against Southern Protestants). Hugo Grotius and Samuel Pufendorf were among the first thinkers who made significant contributions to international law. The Geneva Convention, an important part of humanitarian international law, was largely the work of Henry Dunant, a reformed pietist. He also founded the Red Cross.


Question: What international law was Henry Dunant mostly responsible for?

Answer: The Geneva Convention

Also, other human rights were advocated for by some Protestants. For example, torture was abolished in Prussia in 1740, slavery in Britain in 1834 and in the United States in 1865 (William Wilberforce, Harriet Beecher Stowe, Abraham Lincoln - against Southern Protestants). Hugo Grotius and Samuel Pufendorf were among the first thinkers who made significant contributions to international law. <hl> The Geneva Convention , an important part of humanitarian international law, was largely the work of Henry Dunant, a reformed pietist. <hl> He also founded the Red Cross.

Also, other human rights were advocated for by some Protestants. For example, torture was abolished in Prussia in 1740, slavery in Britain in 1834 and in the United States in 1865 (William Wilberforce, Harriet Beecher Stowe, Abraham Lincoln - against Southern Protestants). Hugo Grotius and Samuel Pufendorf were among the first thinkers who made significant contributions to international law. <hl> The Geneva Convention <hl>, an important part of humanitarian international law, was largely the work of Henry Dunant, a reformed pietist. He also founded the Red Cross.

<hl> The Geneva Convention <hl> , an important part of humanitarian international law, was largely the work of Henry Dunant, a reformed pietist.

question: What international law was Henry Dunant mostly responsible for?, context: Also, other human rights were advocated for by some Protestants. For example, torture was abolished in Prussia in 1740, slavery in Britain in 1834 and in the United States in 1865 (William Wilberforce, Harriet Beecher Stowe, Abraham Lincoln - against Southern Protestants). Hugo Grotius and Samuel Pufendorf were among the first thinkers who made significant contributions to international law. The Geneva Convention, an important part of humanitarian international law, was largely the work of Henry Dunant, a reformed pietist. He also founded the Red Cross.


Question: Who first introduced social insurance programs?

Answer: Chancellor Otto von Bismarck

Protestants have founded hospitals, homes for disabled or elderly people, educational institutions, organizations that give aid to developing countries, and other social welfare agencies. In the nineteenth century, throughout the Anglo-American world, numerous dedicated members of all Protestant denominations were active in social reform movements such as the abolition of slavery, prison reforms, and woman suffrage. <hl> As an answer to the "social question" of the nineteenth century, Germany under Chancellor Otto von Bismarck introduced insurance programs that led the way to the welfare state (health insurance, accident insurance, disability insurance, old-age pensions). <hl> To Bismarck this was "practical Christianity". These programs, too, were copied by many other nations, particularly in the Western world.

Protestants have founded hospitals, homes for disabled or elderly people, educational institutions, organizations that give aid to developing countries, and other social welfare agencies. In the nineteenth century, throughout the Anglo-American world, numerous dedicated members of all Protestant denominations were active in social reform movements such as the abolition of slavery, prison reforms, and woman suffrage. As an answer to the "social question" of the nineteenth century, Germany under <hl> Chancellor Otto von Bismarck <hl> introduced insurance programs that led the way to the welfare state (health insurance, accident insurance, disability insurance, old-age pensions). To Bismarck this was "practical Christianity". These programs, too, were copied by many other nations, particularly in the Western world.

question: Who first introduced social insurance programs?, context: Protestants have founded hospitals, homes for disabled or elderly people, educational institutions, organizations that give aid to developing countries, and other social welfare agencies. In the nineteenth century, throughout the Anglo-American world, numerous dedicated members of all Protestant denominations were active in social reform movements such as the abolition of slavery, prison reforms, and woman suffrage. As an answer to the "social question" of the nineteenth century, Germany under Chancellor Otto von Bismarck introduced insurance programs that led the way to the welfare state (health insurance, accident insurance, disability insurance, old-age pensions). To Bismarck this was "practical Christianity". These programs, too, were copied by many other nations, particularly in the Western world.


Question: What did Bismarck consider social insurance programs to be?

Answer: practical Christianity

Protestants have founded hospitals, homes for disabled or elderly people, educational institutions, organizations that give aid to developing countries, and other social welfare agencies. In the nineteenth century, throughout the Anglo-American world, numerous dedicated members of all Protestant denominations were active in social reform movements such as the abolition of slavery, prison reforms, and woman suffrage. As an answer to the "social question" of the nineteenth century, Germany under Chancellor Otto von Bismarck introduced insurance programs that led the way to the welfare state (health insurance, accident insurance, disability insurance, old-age pensions). <hl> To Bismarck this was " practical Christianity ". <hl> These programs, too, were copied by many other nations, particularly in the Western world.

Protestants have founded hospitals, homes for disabled or elderly people, educational institutions, organizations that give aid to developing countries, and other social welfare agencies. In the nineteenth century, throughout the Anglo-American world, numerous dedicated members of all Protestant denominations were active in social reform movements such as the abolition of slavery, prison reforms, and woman suffrage. As an answer to the "social question" of the nineteenth century, Germany under Chancellor Otto von Bismarck introduced insurance programs that led the way to the welfare state (health insurance, accident insurance, disability insurance, old-age pensions). To Bismarck this was "<hl> practical Christianity <hl>". These programs, too, were copied by many other nations, particularly in the Western world.

To Bismarck this was " <hl> practical Christianity <hl> ".

question: What did Bismarck consider social insurance programs to be?, context: Protestants have founded hospitals, homes for disabled or elderly people, educational institutions, organizations that give aid to developing countries, and other social welfare agencies. In the nineteenth century, throughout the Anglo-American world, numerous dedicated members of all Protestant denominations were active in social reform movements such as the abolition of slavery, prison reforms, and woman suffrage. As an answer to the "social question" of the nineteenth century, Germany under Chancellor Otto von Bismarck introduced insurance programs that led the way to the welfare state (health insurance, accident insurance, disability insurance, old-age pensions). To Bismarck this was "practical Christianity". These programs, too, were copied by many other nations, particularly in the Western world.


Question: What social reform movements were Protestants working toward in the nineteen century?

Answer: the abolition of slavery, prison reforms, and woman suffrage

Protestants have founded hospitals, homes for disabled or elderly people, educational institutions, organizations that give aid to developing countries, and other social welfare agencies. <hl> In the nineteenth century, throughout the Anglo-American world, numerous dedicated members of all Protestant denominations were active in social reform movements such as the abolition of slavery, prison reforms, and woman suffrage . <hl> As an answer to the "social question" of the nineteenth century, Germany under Chancellor Otto von Bismarck introduced insurance programs that led the way to the welfare state (health insurance, accident insurance, disability insurance, old-age pensions). To Bismarck this was "practical Christianity". These programs, too, were copied by many other nations, particularly in the Western world.

Protestants have founded hospitals, homes for disabled or elderly people, educational institutions, organizations that give aid to developing countries, and other social welfare agencies. In the nineteenth century, throughout the Anglo-American world, numerous dedicated members of all Protestant denominations were active in social reform movements such as <hl> the abolition of slavery, prison reforms, and woman suffrage <hl>. As an answer to the "social question" of the nineteenth century, Germany under Chancellor Otto von Bismarck introduced insurance programs that led the way to the welfare state (health insurance, accident insurance, disability insurance, old-age pensions). To Bismarck this was "practical Christianity". These programs, too, were copied by many other nations, particularly in the Western world.

In the nineteenth century, throughout the Anglo-American world, numerous dedicated members of all Protestant denominations were active in social reform movements such as <hl> the abolition of slavery, prison reforms, and woman suffrage <hl> .

question: What social reform movements were Protestants working toward in the nineteen century?, context: Protestants have founded hospitals, homes for disabled or elderly people, educational institutions, organizations that give aid to developing countries, and other social welfare agencies. In the nineteenth century, throughout the Anglo-American world, numerous dedicated members of all Protestant denominations were active in social reform movements such as the abolition of slavery, prison reforms, and woman suffrage. As an answer to the "social question" of the nineteenth century, Germany under Chancellor Otto von Bismarck introduced insurance programs that led the way to the welfare state (health insurance, accident insurance, disability insurance, old-age pensions). To Bismarck this was "practical Christianity". These programs, too, were copied by many other nations, particularly in the Western world.


Question: What country started programs that led to the welfare state?

Answer: Germany

Protestants have founded hospitals, homes for disabled or elderly people, educational institutions, organizations that give aid to developing countries, and other social welfare agencies. In the nineteenth century, throughout the Anglo-American world, numerous dedicated members of all Protestant denominations were active in social reform movements such as the abolition of slavery, prison reforms, and woman suffrage. <hl> As an answer to the "social question" of the nineteenth century, Germany under Chancellor Otto von Bismarck introduced insurance programs that led the way to the welfare state (health insurance, accident insurance, disability insurance, old-age pensions). <hl> To Bismarck this was "practical Christianity". These programs, too, were copied by many other nations, particularly in the Western world.

Protestants have founded hospitals, homes for disabled or elderly people, educational institutions, organizations that give aid to developing countries, and other social welfare agencies. In the nineteenth century, throughout the Anglo-American world, numerous dedicated members of all Protestant denominations were active in social reform movements such as the abolition of slavery, prison reforms, and woman suffrage. As an answer to the "social question" of the nineteenth century, <hl> Germany <hl> under Chancellor Otto von Bismarck introduced insurance programs that led the way to the welfare state (health insurance, accident insurance, disability insurance, old-age pensions). To Bismarck this was "practical Christianity". These programs, too, were copied by many other nations, particularly in the Western world.

question: What country started programs that led to the welfare state?, context: Protestants have founded hospitals, homes for disabled or elderly people, educational institutions, organizations that give aid to developing countries, and other social welfare agencies. In the nineteenth century, throughout the Anglo-American world, numerous dedicated members of all Protestant denominations were active in social reform movements such as the abolition of slavery, prison reforms, and woman suffrage. As an answer to the "social question" of the nineteenth century, Germany under Chancellor Otto von Bismarck introduced insurance programs that led the way to the welfare state (health insurance, accident insurance, disability insurance, old-age pensions). To Bismarck this was "practical Christianity". These programs, too, were copied by many other nations, particularly in the Western world.


Question: What area copied Bismarck's social programs the most?

Answer: the Western world

Protestants have founded hospitals, homes for disabled or elderly people, educational institutions, organizations that give aid to developing countries, and other social welfare agencies. In the nineteenth century, throughout the Anglo-American world, numerous dedicated members of all Protestant denominations were active in social reform movements such as the abolition of slavery, prison reforms, and woman suffrage. As an answer to the "social question" of the nineteenth century, Germany under Chancellor Otto von Bismarck introduced insurance programs that led the way to the welfare state (health insurance, accident insurance, disability insurance, old-age pensions). To Bismarck this was "practical Christianity". <hl> These programs, too, were copied by many other nations, particularly in the Western world . <hl>

Protestants have founded hospitals, homes for disabled or elderly people, educational institutions, organizations that give aid to developing countries, and other social welfare agencies. In the nineteenth century, throughout the Anglo-American world, numerous dedicated members of all Protestant denominations were active in social reform movements such as the abolition of slavery, prison reforms, and woman suffrage. As an answer to the "social question" of the nineteenth century, Germany under Chancellor Otto von Bismarck introduced insurance programs that led the way to the welfare state (health insurance, accident insurance, disability insurance, old-age pensions). To Bismarck this was "practical Christianity". These programs, too, were copied by many other nations, particularly in <hl> the Western world <hl>.

These programs, too, were copied by many other nations, particularly in <hl> the Western world <hl> .

question: What area copied Bismarck's social programs the most?, context: Protestants have founded hospitals, homes for disabled or elderly people, educational institutions, organizations that give aid to developing countries, and other social welfare agencies. In the nineteenth century, throughout the Anglo-American world, numerous dedicated members of all Protestant denominations were active in social reform movements such as the abolition of slavery, prison reforms, and woman suffrage. As an answer to the "social question" of the nineteenth century, Germany under Chancellor Otto von Bismarck introduced insurance programs that led the way to the welfare state (health insurance, accident insurance, disability insurance, old-age pensions). To Bismarck this was "practical Christianity". These programs, too, were copied by many other nations, particularly in the Western world.


Question: What did John Milton do for world literature?

Answer: enrich

<hl> World literature was enrich ed by the works of Edmund Spenser, John Milton, John Bunyan, John Donne, John Dryden, Daniel Defoe, William Wordsworth, Jonathan Swift, Johann Wolfgang Goethe, Friedrich Schiller, Samuel Taylor Coleridge, Edgar Allan Poe, Matthew Arnold, Conrad Ferdinand Meyer, Theodor Fontane, Washington Irving, Robert Browning, Emily Dickinson, Emily Brontë, Charles Dickens, Nathaniel Hawthorne, Thomas Stearns Eliot, John Galsworthy, Thomas Mann, William Faulkner, John Updike, and many others. <hl>

World literature was <hl> enrich <hl>ed by the works of Edmund Spenser, John Milton, John Bunyan, John Donne, John Dryden, Daniel Defoe, William Wordsworth, Jonathan Swift, Johann Wolfgang Goethe, Friedrich Schiller, Samuel Taylor Coleridge, Edgar Allan Poe, Matthew Arnold, Conrad Ferdinand Meyer, Theodor Fontane, Washington Irving, Robert Browning, Emily Dickinson, Emily Brontë, Charles Dickens, Nathaniel Hawthorne, Thomas Stearns Eliot, John Galsworthy, Thomas Mann, William Faulkner, John Updike, and many others.

World literature was <hl> enrich <hl> ed by the works of Edmund Spenser, John Milton, John Bunyan, John Donne, John Dryden, Daniel Defoe, William Wordsworth, Jonathan Swift, Johann Wolfgang Goethe, Friedrich Schiller, Samuel Taylor Coleridge, Edgar Allan Poe, Matthew Arnold, Conrad Ferdinand Meyer, Theodor Fontane, Washington Irving, Robert Browning, Emily Dickinson, Emily Brontë, Charles Dickens, Nathaniel Hawthorne, Thomas Stearns Eliot, John Galsworthy, Thomas Mann, William Faulkner, John Updike, and many others.

question: What did John Milton do for world literature?, context: World literature was enriched by the works of Edmund Spenser, John Milton, John Bunyan, John Donne, John Dryden, Daniel Defoe, William Wordsworth, Jonathan Swift, Johann Wolfgang Goethe, Friedrich Schiller, Samuel Taylor Coleridge, Edgar Allan Poe, Matthew Arnold, Conrad Ferdinand Meyer, Theodor Fontane, Washington Irving, Robert Browning, Emily Dickinson, Emily Brontë, Charles Dickens, Nathaniel Hawthorne, Thomas Stearns Eliot, John Galsworthy, Thomas Mann, William Faulkner, John Updike, and many others.


Question: Samuel Taylor is listed as enriching what?

Answer: World literature

<hl> World literature was enriched by the works of Edmund Spenser, John Milton, John Bunyan, John Donne, John Dryden, Daniel Defoe, William Wordsworth, Jonathan Swift, Johann Wolfgang Goethe, Friedrich Schiller, Samuel Taylor Coleridge, Edgar Allan Poe, Matthew Arnold, Conrad Ferdinand Meyer, Theodor Fontane, Washington Irving, Robert Browning, Emily Dickinson, Emily Brontë, Charles Dickens, Nathaniel Hawthorne, Thomas Stearns Eliot, John Galsworthy, Thomas Mann, William Faulkner, John Updike, and many others. <hl>

<hl> World literature <hl> was enriched by the works of Edmund Spenser, John Milton, John Bunyan, John Donne, John Dryden, Daniel Defoe, William Wordsworth, Jonathan Swift, Johann Wolfgang Goethe, Friedrich Schiller, Samuel Taylor Coleridge, Edgar Allan Poe, Matthew Arnold, Conrad Ferdinand Meyer, Theodor Fontane, Washington Irving, Robert Browning, Emily Dickinson, Emily Brontë, Charles Dickens, Nathaniel Hawthorne, Thomas Stearns Eliot, John Galsworthy, Thomas Mann, William Faulkner, John Updike, and many others.

question: Samuel Taylor is listed as enriching what?, context: World literature was enriched by the works of Edmund Spenser, John Milton, John Bunyan, John Donne, John Dryden, Daniel Defoe, William Wordsworth, Jonathan Swift, Johann Wolfgang Goethe, Friedrich Schiller, Samuel Taylor Coleridge, Edgar Allan Poe, Matthew Arnold, Conrad Ferdinand Meyer, Theodor Fontane, Washington Irving, Robert Browning, Emily Dickinson, Emily Brontë, Charles Dickens, Nathaniel Hawthorne, Thomas Stearns Eliot, John Galsworthy, Thomas Mann, William Faulkner, John Updike, and many others.


Question: What women writers were listed as contributors to world literature?

Answer: Emily Dickinson, Emily Brontë

<hl> World literature was enriched by the works of Edmund Spenser, John Milton, John Bunyan, John Donne, John Dryden, Daniel Defoe, William Wordsworth, Jonathan Swift, Johann Wolfgang Goethe, Friedrich Schiller, Samuel Taylor Coleridge, Edgar Allan Poe, Matthew Arnold, Conrad Ferdinand Meyer, Theodor Fontane, Washington Irving, Robert Browning, Emily Dickinson, Emily Brontë , Charles Dickens, Nathaniel Hawthorne, Thomas Stearns Eliot, John Galsworthy, Thomas Mann, William Faulkner, John Updike, and many others. <hl>

World literature was enriched by the works of Edmund Spenser, John Milton, John Bunyan, John Donne, John Dryden, Daniel Defoe, William Wordsworth, Jonathan Swift, Johann Wolfgang Goethe, Friedrich Schiller, Samuel Taylor Coleridge, Edgar Allan Poe, Matthew Arnold, Conrad Ferdinand Meyer, Theodor Fontane, Washington Irving, Robert Browning, <hl> Emily Dickinson, Emily Brontë <hl>, Charles Dickens, Nathaniel Hawthorne, Thomas Stearns Eliot, John Galsworthy, Thomas Mann, William Faulkner, John Updike, and many others.

World literature was enriched by the works of Edmund Spenser, John Milton, John Bunyan, John Donne, John Dryden, Daniel Defoe, William Wordsworth, Jonathan Swift, Johann Wolfgang Goethe, Friedrich Schiller, Samuel Taylor Coleridge, Edgar Allan Poe, Matthew Arnold, Conrad Ferdinand Meyer, Theodor Fontane, Washington Irving, Robert Browning, <hl> Emily Dickinson, Emily Brontë <hl> , Charles Dickens, Nathaniel Hawthorne, Thomas Stearns Eliot, John Galsworthy, Thomas Mann, William Faulkner, John Updike, and many others.

question: What women writers were listed as contributors to world literature?, context: World literature was enriched by the works of Edmund Spenser, John Milton, John Bunyan, John Donne, John Dryden, Daniel Defoe, William Wordsworth, Jonathan Swift, Johann Wolfgang Goethe, Friedrich Schiller, Samuel Taylor Coleridge, Edgar Allan Poe, Matthew Arnold, Conrad Ferdinand Meyer, Theodor Fontane, Washington Irving, Robert Browning, Emily Dickinson, Emily Brontë, Charles Dickens, Nathaniel Hawthorne, Thomas Stearns Eliot, John Galsworthy, Thomas Mann, William Faulkner, John Updike, and many others.


Question: Edgar Allen Poe added value to literature in what area?

Answer: World

<hl> World literature was enriched by the works of Edmund Spenser, John Milton, John Bunyan, John Donne, John Dryden, Daniel Defoe, William Wordsworth, Jonathan Swift, Johann Wolfgang Goethe, Friedrich Schiller, Samuel Taylor Coleridge, Edgar Allan Poe, Matthew Arnold, Conrad Ferdinand Meyer, Theodor Fontane, Washington Irving, Robert Browning, Emily Dickinson, Emily Brontë, Charles Dickens, Nathaniel Hawthorne, Thomas Stearns Eliot, John Galsworthy, Thomas Mann, William Faulkner, John Updike, and many others. <hl>

<hl> World <hl> literature was enriched by the works of Edmund Spenser, John Milton, John Bunyan, John Donne, John Dryden, Daniel Defoe, William Wordsworth, Jonathan Swift, Johann Wolfgang Goethe, Friedrich Schiller, Samuel Taylor Coleridge, Edgar Allan Poe, Matthew Arnold, Conrad Ferdinand Meyer, Theodor Fontane, Washington Irving, Robert Browning, Emily Dickinson, Emily Brontë, Charles Dickens, Nathaniel Hawthorne, Thomas Stearns Eliot, John Galsworthy, Thomas Mann, William Faulkner, John Updike, and many others.

question: Edgar Allen Poe added value to literature in what area?, context: World literature was enriched by the works of Edmund Spenser, John Milton, John Bunyan, John Donne, John Dryden, Daniel Defoe, William Wordsworth, Jonathan Swift, Johann Wolfgang Goethe, Friedrich Schiller, Samuel Taylor Coleridge, Edgar Allan Poe, Matthew Arnold, Conrad Ferdinand Meyer, Theodor Fontane, Washington Irving, Robert Browning, Emily Dickinson, Emily Brontë, Charles Dickens, Nathaniel Hawthorne, Thomas Stearns Eliot, John Galsworthy, Thomas Mann, William Faulkner, John Updike, and many others.


Question: The Roman Catholic Church considers Protestant denominations to be what?

Answer: ecclesial communities or specific faith-believing communities

<hl> The view of the Roman Catholic Church is that Protestant denominations cannot be considered churches but rather that they are ecclesial communities or specific faith-believing communities because their ordinances and doctrines are not historically the same as the Catholic sacraments and dogmas, and the Protestant communities have no sacramental ministerial priesthood and therefore lack true apostolic succession. <hl> According to Bishop Hilarion (Alfeyev) the Eastern Orthodox Church shares the same view on the subject.

The view of the Roman Catholic Church is that Protestant denominations cannot be considered churches but rather that they are <hl> ecclesial communities or specific faith-believing communities <hl> because their ordinances and doctrines are not historically the same as the Catholic sacraments and dogmas, and the Protestant communities have no sacramental ministerial priesthood and therefore lack true apostolic succession. According to Bishop Hilarion (Alfeyev) the Eastern Orthodox Church shares the same view on the subject.

question: The Roman Catholic Church considers Protestant denominations to be what?, context: The view of the Roman Catholic Church is that Protestant denominations cannot be considered churches but rather that they are ecclesial communities or specific faith-believing communities because their ordinances and doctrines are not historically the same as the Catholic sacraments and dogmas, and the Protestant communities have no sacramental ministerial priesthood and therefore lack true apostolic succession. According to Bishop Hilarion (Alfeyev) the Eastern Orthodox Church shares the same view on the subject.


Question: What is lacking in Protestant priesthood, according to the Roman Catholic Church?

Answer: no sacramental ministerial priesthood

<hl> The view of the Roman Catholic Church is that Protestant denominations cannot be considered churches but rather that they are ecclesial communities or specific faith-believing communities because their ordinances and doctrines are not historically the same as the Catholic sacraments and dogmas, and the Protestant communities have no sacramental ministerial priesthood and therefore lack true apostolic succession. <hl> According to Bishop Hilarion (Alfeyev) the Eastern Orthodox Church shares the same view on the subject.

The view of the Roman Catholic Church is that Protestant denominations cannot be considered churches but rather that they are ecclesial communities or specific faith-believing communities because their ordinances and doctrines are not historically the same as the Catholic sacraments and dogmas, and the Protestant communities have <hl> no sacramental ministerial priesthood <hl> and therefore lack true apostolic succession. According to Bishop Hilarion (Alfeyev) the Eastern Orthodox Church shares the same view on the subject.

question: What is lacking in Protestant priesthood, according to the Roman Catholic Church?, context: The view of the Roman Catholic Church is that Protestant denominations cannot be considered churches but rather that they are ecclesial communities or specific faith-believing communities because their ordinances and doctrines are not historically the same as the Catholic sacraments and dogmas, and the Protestant communities have no sacramental ministerial priesthood and therefore lack true apostolic succession. According to Bishop Hilarion (Alfeyev) the Eastern Orthodox Church shares the same view on the subject.


Question: What does the Roman Catholic Church say is not comparable to their sacraments and dogmas?

Answer: ordinances and doctrines

<hl> The view of the Roman Catholic Church is that Protestant denominations cannot be considered churches but rather that they are ecclesial communities or specific faith-believing communities because their ordinances and doctrines are not historically the same as the Catholic sacraments and dogmas, and the Protestant communities have no sacramental ministerial priesthood and therefore lack true apostolic succession. <hl> According to Bishop Hilarion (Alfeyev) the Eastern Orthodox Church shares the same view on the subject.

The view of the Roman Catholic Church is that Protestant denominations cannot be considered churches but rather that they are ecclesial communities or specific faith-believing communities because their <hl> ordinances and doctrines <hl> are not historically the same as the Catholic sacraments and dogmas, and the Protestant communities have no sacramental ministerial priesthood and therefore lack true apostolic succession. According to Bishop Hilarion (Alfeyev) the Eastern Orthodox Church shares the same view on the subject.

question: What does the Roman Catholic Church say is not comparable to their sacraments and dogmas?, context: The view of the Roman Catholic Church is that Protestant denominations cannot be considered churches but rather that they are ecclesial communities or specific faith-believing communities because their ordinances and doctrines are not historically the same as the Catholic sacraments and dogmas, and the Protestant communities have no sacramental ministerial priesthood and therefore lack true apostolic succession. According to Bishop Hilarion (Alfeyev) the Eastern Orthodox Church shares the same view on the subject.


Question: What other Church shares the Roman Catholic view on Protestant churches?

Answer: Eastern Orthodox

The view of the Roman Catholic Church is that Protestant denominations cannot be considered churches but rather that they are ecclesial communities or specific faith-believing communities because their ordinances and doctrines are not historically the same as the Catholic sacraments and dogmas, and the Protestant communities have no sacramental ministerial priesthood and therefore lack true apostolic succession. <hl> According to Bishop Hilarion (Alfeyev) the Eastern Orthodox Church shares the same view on the subject. <hl>

The view of the Roman Catholic Church is that Protestant denominations cannot be considered churches but rather that they are ecclesial communities or specific faith-believing communities because their ordinances and doctrines are not historically the same as the Catholic sacraments and dogmas, and the Protestant communities have no sacramental ministerial priesthood and therefore lack true apostolic succession. According to Bishop Hilarion (Alfeyev) the <hl> Eastern Orthodox <hl> Church shares the same view on the subject.

question: What other Church shares the Roman Catholic view on Protestant churches?, context: The view of the Roman Catholic Church is that Protestant denominations cannot be considered churches but rather that they are ecclesial communities or specific faith-believing communities because their ordinances and doctrines are not historically the same as the Catholic sacraments and dogmas, and the Protestant communities have no sacramental ministerial priesthood and therefore lack true apostolic succession. According to Bishop Hilarion (Alfeyev) the Eastern Orthodox Church shares the same view on the subject.


Question: What is lacking in Protestantism, according to the Roman Catholic Church?

Answer: true apostolic succession

<hl> The view of the Roman Catholic Church is that Protestant denominations cannot be considered churches but rather that they are ecclesial communities or specific faith-believing communities because their ordinances and doctrines are not historically the same as the Catholic sacraments and dogmas, and the Protestant communities have no sacramental ministerial priesthood and therefore lack true apostolic succession . <hl> According to Bishop Hilarion (Alfeyev) the Eastern Orthodox Church shares the same view on the subject.

The view of the Roman Catholic Church is that Protestant denominations cannot be considered churches but rather that they are ecclesial communities or specific faith-believing communities because their ordinances and doctrines are not historically the same as the Catholic sacraments and dogmas, and the Protestant communities have no sacramental ministerial priesthood and therefore lack <hl> true apostolic succession <hl>. According to Bishop Hilarion (Alfeyev) the Eastern Orthodox Church shares the same view on the subject.

The view of the Roman Catholic Church is that Protestant denominations cannot be considered churches but rather that they are ecclesial communities or specific faith-believing communities because their ordinances and doctrines are not historically the same as the Catholic sacraments and dogmas, and the Protestant communities have no sacramental ministerial priesthood and therefore lack <hl> true apostolic succession <hl> .

question: What is lacking in Protestantism, according to the Roman Catholic Church?, context: The view of the Roman Catholic Church is that Protestant denominations cannot be considered churches but rather that they are ecclesial communities or specific faith-believing communities because their ordinances and doctrines are not historically the same as the Catholic sacraments and dogmas, and the Protestant communities have no sacramental ministerial priesthood and therefore lack true apostolic succession. According to Bishop Hilarion (Alfeyev) the Eastern Orthodox Church shares the same view on the subject.


Question: Who were Magisterial reformers?

Answer: Martin Luther, John Calvin, and Huldrych Zwingli

Contrary to how the Protestant Reformers were often characterized, the concept of a catholic or universal Church was not brushed aside during the Protestant Reformation. On the contrary, the visible unity of the catholic or universal church was seen by the Protestant reformers as an important and essential doctrine of the Reformation. <hl> The Magisterial reformers, such as Martin Luther, John Calvin, and Huldrych Zwingli , believed that they were reforming the Roman Catholic Church, which they viewed as having become corrupted. <hl> Each of them took very seriously the charges of schism and innovation, denying these charges and maintaining that it was the Roman Catholic Church that had left them. In order to justify their departure from the Roman Catholic Church, Protestants often posited a new argument, saying that there was no real visible Church with divine authority, only a spiritual, invisible, and hidden church—this notion began in the early days of the Protestant Reformation.

Contrary to how the Protestant Reformers were often characterized, the concept of a catholic or universal Church was not brushed aside during the Protestant Reformation. On the contrary, the visible unity of the catholic or universal church was seen by the Protestant reformers as an important and essential doctrine of the Reformation. The Magisterial reformers, such as <hl> Martin Luther, John Calvin, and Huldrych Zwingli <hl>, believed that they were reforming the Roman Catholic Church, which they viewed as having become corrupted. Each of them took very seriously the charges of schism and innovation, denying these charges and maintaining that it was the Roman Catholic Church that had left them. In order to justify their departure from the Roman Catholic Church, Protestants often posited a new argument, saying that there was no real visible Church with divine authority, only a spiritual, invisible, and hidden church—this notion began in the early days of the Protestant Reformation.

The Magisterial reformers, such as <hl> Martin Luther, John Calvin, and Huldrych Zwingli <hl> , believed that they were reforming the Roman Catholic Church, which they viewed as having become corrupted.

question: Who were Magisterial reformers?, context: Contrary to how the Protestant Reformers were often characterized, the concept of a catholic or universal Church was not brushed aside during the Protestant Reformation. On the contrary, the visible unity of the catholic or universal church was seen by the Protestant reformers as an important and essential doctrine of the Reformation. The Magisterial reformers, such as Martin Luther, John Calvin, and Huldrych Zwingli, believed that they were reforming the Roman Catholic Church, which they viewed as having become corrupted. Each of them took very seriously the charges of schism and innovation, denying these charges and maintaining that it was the Roman Catholic Church that had left them. In order to justify their departure from the Roman Catholic Church, Protestants often posited a new argument, saying that there was no real visible Church with divine authority, only a spiritual, invisible, and hidden church—this notion began in the early days of the Protestant Reformation.


Question: What institution did Martin Luther believe he was reforming?

Answer: the Roman Catholic Church

Contrary to how the Protestant Reformers were often characterized, the concept of a catholic or universal Church was not brushed aside during the Protestant Reformation. On the contrary, the visible unity of the catholic or universal church was seen by the Protestant reformers as an important and essential doctrine of the Reformation. <hl> The Magisterial reformers, such as Martin Luther, John Calvin, and Huldrych Zwingli, believed that they were reforming the Roman Catholic Church , which they viewed as having become corrupted. <hl> Each of them took very seriously the charges of schism and innovation, denying these charges and maintaining that it was the Roman Catholic Church that had left them. In order to justify their departure from the Roman Catholic Church, Protestants often posited a new argument, saying that there was no real visible Church with divine authority, only a spiritual, invisible, and hidden church—this notion began in the early days of the Protestant Reformation.

Contrary to how the Protestant Reformers were often characterized, the concept of a catholic or universal Church was not brushed aside during the Protestant Reformation. On the contrary, the visible unity of the catholic or universal church was seen by the Protestant reformers as an important and essential doctrine of the Reformation. The Magisterial reformers, such as Martin Luther, John Calvin, and Huldrych Zwingli, believed that they were reforming <hl> the Roman Catholic Church <hl>, which they viewed as having become corrupted. Each of them took very seriously the charges of schism and innovation, denying these charges and maintaining that it was the Roman Catholic Church that had left them. In order to justify their departure from the Roman Catholic Church, Protestants often posited a new argument, saying that there was no real visible Church with divine authority, only a spiritual, invisible, and hidden church—this notion began in the early days of the Protestant Reformation.

The Magisterial reformers, such as Martin Luther, John Calvin, and Huldrych Zwingli, believed that they were reforming <hl> the Roman Catholic Church <hl> , which they viewed as having become corrupted.

question: What institution did Martin Luther believe he was reforming?, context: Contrary to how the Protestant Reformers were often characterized, the concept of a catholic or universal Church was not brushed aside during the Protestant Reformation. On the contrary, the visible unity of the catholic or universal church was seen by the Protestant reformers as an important and essential doctrine of the Reformation. The Magisterial reformers, such as Martin Luther, John Calvin, and Huldrych Zwingli, believed that they were reforming the Roman Catholic Church, which they viewed as having become corrupted. Each of them took very seriously the charges of schism and innovation, denying these charges and maintaining that it was the Roman Catholic Church that had left them. In order to justify their departure from the Roman Catholic Church, Protestants often posited a new argument, saying that there was no real visible Church with divine authority, only a spiritual, invisible, and hidden church—this notion began in the early days of the Protestant Reformation.


Question: Instead of a visible church, what did Protestants believe there was?

Answer: a spiritual, invisible, and hidden church

Contrary to how the Protestant Reformers were often characterized, the concept of a catholic or universal Church was not brushed aside during the Protestant Reformation. On the contrary, the visible unity of the catholic or universal church was seen by the Protestant reformers as an important and essential doctrine of the Reformation. The Magisterial reformers, such as Martin Luther, John Calvin, and Huldrych Zwingli, believed that they were reforming the Roman Catholic Church, which they viewed as having become corrupted. Each of them took very seriously the charges of schism and innovation, denying these charges and maintaining that it was the Roman Catholic Church that had left them. <hl> In order to justify their departure from the Roman Catholic Church, Protestants often posited a new argument, saying that there was no real visible Church with divine authority, only a spiritual, invisible, and hidden church —this notion began in the early days of the Protestant Reformation. <hl>

Contrary to how the Protestant Reformers were often characterized, the concept of a catholic or universal Church was not brushed aside during the Protestant Reformation. On the contrary, the visible unity of the catholic or universal church was seen by the Protestant reformers as an important and essential doctrine of the Reformation. The Magisterial reformers, such as Martin Luther, John Calvin, and Huldrych Zwingli, believed that they were reforming the Roman Catholic Church, which they viewed as having become corrupted. Each of them took very seriously the charges of schism and innovation, denying these charges and maintaining that it was the Roman Catholic Church that had left them. In order to justify their departure from the Roman Catholic Church, Protestants often posited a new argument, saying that there was no real visible Church with divine authority, only <hl> a spiritual, invisible, and hidden church <hl>—this notion began in the early days of the Protestant Reformation.

In order to justify their departure from the Roman Catholic Church, Protestants often posited a new argument, saying that there was no real visible Church with divine authority, only <hl> a spiritual, invisible, and hidden church <hl> —this notion began in the early days of the Protestant Reformation.

question: Instead of a visible church, what did Protestants believe there was?, context: Contrary to how the Protestant Reformers were often characterized, the concept of a catholic or universal Church was not brushed aside during the Protestant Reformation. On the contrary, the visible unity of the catholic or universal church was seen by the Protestant reformers as an important and essential doctrine of the Reformation. The Magisterial reformers, such as Martin Luther, John Calvin, and Huldrych Zwingli, believed that they were reforming the Roman Catholic Church, which they viewed as having become corrupted. Each of them took very seriously the charges of schism and innovation, denying these charges and maintaining that it was the Roman Catholic Church that had left them. In order to justify their departure from the Roman Catholic Church, Protestants often posited a new argument, saying that there was no real visible Church with divine authority, only a spiritual, invisible, and hidden church—this notion began in the early days of the Protestant Reformation.


Question: When did the idea of a hidden church begin?

Answer: in the early days of the Protestant Reformation

Contrary to how the Protestant Reformers were often characterized, the concept of a catholic or universal Church was not brushed aside during the Protestant Reformation. On the contrary, the visible unity of the catholic or universal church was seen by the Protestant reformers as an important and essential doctrine of the Reformation. The Magisterial reformers, such as Martin Luther, John Calvin, and Huldrych Zwingli, believed that they were reforming the Roman Catholic Church, which they viewed as having become corrupted. Each of them took very seriously the charges of schism and innovation, denying these charges and maintaining that it was the Roman Catholic Church that had left them. <hl> In order to justify their departure from the Roman Catholic Church, Protestants often posited a new argument, saying that there was no real visible Church with divine authority, only a spiritual, invisible, and hidden church—this notion began in the early days of the Protestant Reformation . <hl>

Contrary to how the Protestant Reformers were often characterized, the concept of a catholic or universal Church was not brushed aside during the Protestant Reformation. On the contrary, the visible unity of the catholic or universal church was seen by the Protestant reformers as an important and essential doctrine of the Reformation. The Magisterial reformers, such as Martin Luther, John Calvin, and Huldrych Zwingli, believed that they were reforming the Roman Catholic Church, which they viewed as having become corrupted. Each of them took very seriously the charges of schism and innovation, denying these charges and maintaining that it was the Roman Catholic Church that had left them. In order to justify their departure from the Roman Catholic Church, Protestants often posited a new argument, saying that there was no real visible Church with divine authority, only a spiritual, invisible, and hidden church—this notion began <hl> in the early days of the Protestant Reformation <hl>.

In order to justify their departure from the Roman Catholic Church, Protestants often posited a new argument, saying that there was no real visible Church with divine authority, only a spiritual, invisible, and hidden church—this notion began <hl> in the early days of the Protestant Reformation <hl> .

question: When did the idea of a hidden church begin?, context: Contrary to how the Protestant Reformers were often characterized, the concept of a catholic or universal Church was not brushed aside during the Protestant Reformation. On the contrary, the visible unity of the catholic or universal church was seen by the Protestant reformers as an important and essential doctrine of the Reformation. The Magisterial reformers, such as Martin Luther, John Calvin, and Huldrych Zwingli, believed that they were reforming the Roman Catholic Church, which they viewed as having become corrupted. Each of them took very seriously the charges of schism and innovation, denying these charges and maintaining that it was the Roman Catholic Church that had left them. In order to justify their departure from the Roman Catholic Church, Protestants often posited a new argument, saying that there was no real visible Church with divine authority, only a spiritual, invisible, and hidden church—this notion began in the early days of the Protestant Reformation.


Question: What church did the Reformers claim had left them?

Answer: the Roman Catholic Church

Contrary to how the Protestant Reformers were often characterized, the concept of a catholic or universal Church was not brushed aside during the Protestant Reformation. On the contrary, the visible unity of the catholic or universal church was seen by the Protestant reformers as an important and essential doctrine of the Reformation. <hl> The Magisterial reformers, such as Martin Luther, John Calvin, and Huldrych Zwingli, believed that they were reforming the Roman Catholic Church , which they viewed as having become corrupted. <hl> Each of them took very seriously the charges of schism and innovation, denying these charges and maintaining that it was the Roman Catholic Church that had left them. In order to justify their departure from the Roman Catholic Church, Protestants often posited a new argument, saying that there was no real visible Church with divine authority, only a spiritual, invisible, and hidden church—this notion began in the early days of the Protestant Reformation.

Contrary to how the Protestant Reformers were often characterized, the concept of a catholic or universal Church was not brushed aside during the Protestant Reformation. On the contrary, the visible unity of the catholic or universal church was seen by the Protestant reformers as an important and essential doctrine of the Reformation. The Magisterial reformers, such as Martin Luther, John Calvin, and Huldrych Zwingli, believed that they were reforming <hl> the Roman Catholic Church <hl>, which they viewed as having become corrupted. Each of them took very seriously the charges of schism and innovation, denying these charges and maintaining that it was the Roman Catholic Church that had left them. In order to justify their departure from the Roman Catholic Church, Protestants often posited a new argument, saying that there was no real visible Church with divine authority, only a spiritual, invisible, and hidden church—this notion began in the early days of the Protestant Reformation.

The Magisterial reformers, such as Martin Luther, John Calvin, and Huldrych Zwingli, believed that they were reforming <hl> the Roman Catholic Church <hl> , which they viewed as having become corrupted.

question: What church did the Reformers claim had left them?, context: Contrary to how the Protestant Reformers were often characterized, the concept of a catholic or universal Church was not brushed aside during the Protestant Reformation. On the contrary, the visible unity of the catholic or universal church was seen by the Protestant reformers as an important and essential doctrine of the Reformation. The Magisterial reformers, such as Martin Luther, John Calvin, and Huldrych Zwingli, believed that they were reforming the Roman Catholic Church, which they viewed as having become corrupted. Each of them took very seriously the charges of schism and innovation, denying these charges and maintaining that it was the Roman Catholic Church that had left them. In order to justify their departure from the Roman Catholic Church, Protestants often posited a new argument, saying that there was no real visible Church with divine authority, only a spiritual, invisible, and hidden church—this notion began in the early days of the Protestant Reformation.


Question: Who supported the Magisterial Reformation?

Answer: the ruling authorities

<hl> Wherever the Magisterial Reformation, which received support from the ruling authorities , took place, the result was a reformed national Protestant church envisioned to be a part of the whole invisible church, but disagreeing, in certain important points of doctrine and doctrine-linked practice, with what had until then been considered the normative reference point on such matters, namely the Papacy and central authority of the Roman Catholic Church. <hl> The Reformed churches thus believed in some form of Catholicity, founded on their doctrines of the five solas and a visible ecclesiastical organization based on the 14th and 15th century Conciliar movement, rejecting the papacy and papal infallibility in favor of ecumenical councils, but rejecting the latest ecumenical council, the Council of Trent. Religious unity therefore became not one of doctrine and identity but one of invisible character, wherein the unity was one of faith in Jesus Christ, not common identity, doctrine, belief, and collaborative action.

Wherever the Magisterial Reformation, which received support from <hl> the ruling authorities <hl>, took place, the result was a reformed national Protestant church envisioned to be a part of the whole invisible church, but disagreeing, in certain important points of doctrine and doctrine-linked practice, with what had until then been considered the normative reference point on such matters, namely the Papacy and central authority of the Roman Catholic Church. The Reformed churches thus believed in some form of Catholicity, founded on their doctrines of the five solas and a visible ecclesiastical organization based on the 14th and 15th century Conciliar movement, rejecting the papacy and papal infallibility in favor of ecumenical councils, but rejecting the latest ecumenical council, the Council of Trent. Religious unity therefore became not one of doctrine and identity but one of invisible character, wherein the unity was one of faith in Jesus Christ, not common identity, doctrine, belief, and collaborative action.

Wherever the Magisterial Reformation, which received support from <hl> the ruling authorities <hl> , took place, the result was a reformed national Protestant church envisioned to be a part of the whole invisible church, but disagreeing, in certain important points of doctrine and doctrine-linked practice, with what had until then been considered the normative reference point on such matters, namely the Papacy and central authority of the Roman Catholic Church.

question: Who supported the Magisterial Reformation?, context: Wherever the Magisterial Reformation, which received support from the ruling authorities, took place, the result was a reformed national Protestant church envisioned to be a part of the whole invisible church, but disagreeing, in certain important points of doctrine and doctrine-linked practice, with what had until then been considered the normative reference point on such matters, namely the Papacy and central authority of the Roman Catholic Church. The Reformed churches thus believed in some form of Catholicity, founded on their doctrines of the five solas and a visible ecclesiastical organization based on the 14th and 15th century Conciliar movement, rejecting the papacy and papal infallibility in favor of ecumenical councils, but rejecting the latest ecumenical council, the Council of Trent. Religious unity therefore became not one of doctrine and identity but one of invisible character, wherein the unity was one of faith in Jesus Christ, not common identity, doctrine, belief, and collaborative action.


Question: The Reformed churches based their beliefs about ecclesiastical organization on what movement?

Answer: Conciliar

Wherever the Magisterial Reformation, which received support from the ruling authorities, took place, the result was a reformed national Protestant church envisioned to be a part of the whole invisible church, but disagreeing, in certain important points of doctrine and doctrine-linked practice, with what had until then been considered the normative reference point on such matters, namely the Papacy and central authority of the Roman Catholic Church. <hl> The Reformed churches thus believed in some form of Catholicity, founded on their doctrines of the five solas and a visible ecclesiastical organization based on the 14th and 15th century Conciliar movement, rejecting the papacy and papal infallibility in favor of ecumenical councils, but rejecting the latest ecumenical council, the Council of Trent. <hl> Religious unity therefore became not one of doctrine and identity but one of invisible character, wherein the unity was one of faith in Jesus Christ, not common identity, doctrine, belief, and collaborative action.

Wherever the Magisterial Reformation, which received support from the ruling authorities, took place, the result was a reformed national Protestant church envisioned to be a part of the whole invisible church, but disagreeing, in certain important points of doctrine and doctrine-linked practice, with what had until then been considered the normative reference point on such matters, namely the Papacy and central authority of the Roman Catholic Church. The Reformed churches thus believed in some form of Catholicity, founded on their doctrines of the five solas and a visible ecclesiastical organization based on the 14th and 15th century <hl> Conciliar <hl> movement, rejecting the papacy and papal infallibility in favor of ecumenical councils, but rejecting the latest ecumenical council, the Council of Trent. Religious unity therefore became not one of doctrine and identity but one of invisible character, wherein the unity was one of faith in Jesus Christ, not common identity, doctrine, belief, and collaborative action.

question: The Reformed churches based their beliefs about ecclesiastical organization on what movement?, context: Wherever the Magisterial Reformation, which received support from the ruling authorities, took place, the result was a reformed national Protestant church envisioned to be a part of the whole invisible church, but disagreeing, in certain important points of doctrine and doctrine-linked practice, with what had until then been considered the normative reference point on such matters, namely the Papacy and central authority of the Roman Catholic Church. The Reformed churches thus believed in some form of Catholicity, founded on their doctrines of the five solas and a visible ecclesiastical organization based on the 14th and 15th century Conciliar movement, rejecting the papacy and papal infallibility in favor of ecumenical councils, but rejecting the latest ecumenical council, the Council of Trent. Religious unity therefore became not one of doctrine and identity but one of invisible character, wherein the unity was one of faith in Jesus Christ, not common identity, doctrine, belief, and collaborative action.


Question: What are the doctrines of the Reformed churches called?

Answer: the five solas

Wherever the Magisterial Reformation, which received support from the ruling authorities, took place, the result was a reformed national Protestant church envisioned to be a part of the whole invisible church, but disagreeing, in certain important points of doctrine and doctrine-linked practice, with what had until then been considered the normative reference point on such matters, namely the Papacy and central authority of the Roman Catholic Church. <hl> The Reformed churches thus believed in some form of Catholicity, founded on their doctrines of the five solas and a visible ecclesiastical organization based on the 14th and 15th century Conciliar movement, rejecting the papacy and papal infallibility in favor of ecumenical councils, but rejecting the latest ecumenical council, the Council of Trent. <hl> Religious unity therefore became not one of doctrine and identity but one of invisible character, wherein the unity was one of faith in Jesus Christ, not common identity, doctrine, belief, and collaborative action.

Wherever the Magisterial Reformation, which received support from the ruling authorities, took place, the result was a reformed national Protestant church envisioned to be a part of the whole invisible church, but disagreeing, in certain important points of doctrine and doctrine-linked practice, with what had until then been considered the normative reference point on such matters, namely the Papacy and central authority of the Roman Catholic Church. The Reformed churches thus believed in some form of Catholicity, founded on their doctrines of <hl> the five solas <hl> and a visible ecclesiastical organization based on the 14th and 15th century Conciliar movement, rejecting the papacy and papal infallibility in favor of ecumenical councils, but rejecting the latest ecumenical council, the Council of Trent. Religious unity therefore became not one of doctrine and identity but one of invisible character, wherein the unity was one of faith in Jesus Christ, not common identity, doctrine, belief, and collaborative action.

question: What are the doctrines of the Reformed churches called?, context: Wherever the Magisterial Reformation, which received support from the ruling authorities, took place, the result was a reformed national Protestant church envisioned to be a part of the whole invisible church, but disagreeing, in certain important points of doctrine and doctrine-linked practice, with what had until then been considered the normative reference point on such matters, namely the Papacy and central authority of the Roman Catholic Church. The Reformed churches thus believed in some form of Catholicity, founded on their doctrines of the five solas and a visible ecclesiastical organization based on the 14th and 15th century Conciliar movement, rejecting the papacy and papal infallibility in favor of ecumenical councils, but rejecting the latest ecumenical council, the Council of Trent. Religious unity therefore became not one of doctrine and identity but one of invisible character, wherein the unity was one of faith in Jesus Christ, not common identity, doctrine, belief, and collaborative action.


Question: What ecumenical council did the Reformed churches reject?

Answer: the Council of Trent

Wherever the Magisterial Reformation, which received support from the ruling authorities, took place, the result was a reformed national Protestant church envisioned to be a part of the whole invisible church, but disagreeing, in certain important points of doctrine and doctrine-linked practice, with what had until then been considered the normative reference point on such matters, namely the Papacy and central authority of the Roman Catholic Church. <hl> The Reformed churches thus believed in some form of Catholicity, founded on their doctrines of the five solas and a visible ecclesiastical organization based on the 14th and 15th century Conciliar movement, rejecting the papacy and papal infallibility in favor of ecumenical councils, but rejecting the latest ecumenical council, the Council of Trent . <hl> Religious unity therefore became not one of doctrine and identity but one of invisible character, wherein the unity was one of faith in Jesus Christ, not common identity, doctrine, belief, and collaborative action.

Wherever the Magisterial Reformation, which received support from the ruling authorities, took place, the result was a reformed national Protestant church envisioned to be a part of the whole invisible church, but disagreeing, in certain important points of doctrine and doctrine-linked practice, with what had until then been considered the normative reference point on such matters, namely the Papacy and central authority of the Roman Catholic Church. The Reformed churches thus believed in some form of Catholicity, founded on their doctrines of the five solas and a visible ecclesiastical organization based on the 14th and 15th century Conciliar movement, rejecting the papacy and papal infallibility in favor of ecumenical councils, but rejecting the latest ecumenical council, <hl> the Council of Trent <hl>. Religious unity therefore became not one of doctrine and identity but one of invisible character, wherein the unity was one of faith in Jesus Christ, not common identity, doctrine, belief, and collaborative action.

The Reformed churches thus believed in some form of Catholicity, founded on their doctrines of the five solas and a visible ecclesiastical organization based on the 14th and 15th century Conciliar movement, rejecting the papacy and papal infallibility in favor of ecumenical councils, but rejecting the latest ecumenical council, <hl> the Council of Trent <hl> .

question: What ecumenical council did the Reformed churches reject?, context: Wherever the Magisterial Reformation, which received support from the ruling authorities, took place, the result was a reformed national Protestant church envisioned to be a part of the whole invisible church, but disagreeing, in certain important points of doctrine and doctrine-linked practice, with what had until then been considered the normative reference point on such matters, namely the Papacy and central authority of the Roman Catholic Church. The Reformed churches thus believed in some form of Catholicity, founded on their doctrines of the five solas and a visible ecclesiastical organization based on the 14th and 15th century Conciliar movement, rejecting the papacy and papal infallibility in favor of ecumenical councils, but rejecting the latest ecumenical council, the Council of Trent. Religious unity therefore became not one of doctrine and identity but one of invisible character, wherein the unity was one of faith in Jesus Christ, not common identity, doctrine, belief, and collaborative action.


Question: What type of character became central to religious unity in Reformed churches?

Answer: invisible

<hl> Wherever the Magisterial Reformation, which received support from the ruling authorities, took place, the result was a reformed national Protestant church envisioned to be a part of the whole invisible church, but disagreeing, in certain important points of doctrine and doctrine-linked practice, with what had until then been considered the normative reference point on such matters, namely the Papacy and central authority of the Roman Catholic Church. <hl> The Reformed churches thus believed in some form of Catholicity, founded on their doctrines of the five solas and a visible ecclesiastical organization based on the 14th and 15th century Conciliar movement, rejecting the papacy and papal infallibility in favor of ecumenical councils, but rejecting the latest ecumenical council, the Council of Trent. Religious unity therefore became not one of doctrine and identity but one of invisible character, wherein the unity was one of faith in Jesus Christ, not common identity, doctrine, belief, and collaborative action.

Wherever the Magisterial Reformation, which received support from the ruling authorities, took place, the result was a reformed national Protestant church envisioned to be a part of the whole <hl> invisible <hl> church, but disagreeing, in certain important points of doctrine and doctrine-linked practice, with what had until then been considered the normative reference point on such matters, namely the Papacy and central authority of the Roman Catholic Church. The Reformed churches thus believed in some form of Catholicity, founded on their doctrines of the five solas and a visible ecclesiastical organization based on the 14th and 15th century Conciliar movement, rejecting the papacy and papal infallibility in favor of ecumenical councils, but rejecting the latest ecumenical council, the Council of Trent. Religious unity therefore became not one of doctrine and identity but one of invisible character, wherein the unity was one of faith in Jesus Christ, not common identity, doctrine, belief, and collaborative action.

question: What type of character became central to religious unity in Reformed churches?, context: Wherever the Magisterial Reformation, which received support from the ruling authorities, took place, the result was a reformed national Protestant church envisioned to be a part of the whole invisible church, but disagreeing, in certain important points of doctrine and doctrine-linked practice, with what had until then been considered the normative reference point on such matters, namely the Papacy and central authority of the Roman Catholic Church. The Reformed churches thus believed in some form of Catholicity, founded on their doctrines of the five solas and a visible ecclesiastical organization based on the 14th and 15th century Conciliar movement, rejecting the papacy and papal infallibility in favor of ecumenical councils, but rejecting the latest ecumenical council, the Council of Trent. Religious unity therefore became not one of doctrine and identity but one of invisible character, wherein the unity was one of faith in Jesus Christ, not common identity, doctrine, belief, and collaborative action.


Question: What group has been unsuccessful in creating a unified church since 1948?

Answer: the World Council of Churches

The ecumenical movement has had an influence on mainline churches, beginning at least in 1910 with the Edinburgh Missionary Conference. Its origins lay in the recognition of the need for cooperation on the mission field in Africa, Asia and Oceania. <hl> Since 1948, the World Council of Churches has been influential, but ineffective in creating a united church. <hl> There are also ecumenical bodies at regional, national and local levels across the globe; but schisms still far outnumber unifications. One, but not the only expression of the ecumenical movement, has been the move to form united churches, such as the Church of South India, the Church of North India, the US-based United Church of Christ, the United Church of Canada, the Uniting Church in Australia and the United Church of Christ in the Philippines which have rapidly declining memberships. There has been a strong engagement of Orthodox churches in the ecumenical movement, though the reaction of individual Orthodox theologians has ranged from tentative approval of the aim of Christian unity to outright condemnation of the perceived effect of watering down Orthodox doctrine.

The ecumenical movement has had an influence on mainline churches, beginning at least in 1910 with the Edinburgh Missionary Conference. Its origins lay in the recognition of the need for cooperation on the mission field in Africa, Asia and Oceania. Since 1948, <hl> the World Council of Churches <hl> has been influential, but ineffective in creating a united church. There are also ecumenical bodies at regional, national and local levels across the globe; but schisms still far outnumber unifications. One, but not the only expression of the ecumenical movement, has been the move to form united churches, such as the Church of South India, the Church of North India, the US-based United Church of Christ, the United Church of Canada, the Uniting Church in Australia and the United Church of Christ in the Philippines which have rapidly declining memberships. There has been a strong engagement of Orthodox churches in the ecumenical movement, though the reaction of individual Orthodox theologians has ranged from tentative approval of the aim of Christian unity to outright condemnation of the perceived effect of watering down Orthodox doctrine.

question: What group has been unsuccessful in creating a unified church since 1948?, context: The ecumenical movement has had an influence on mainline churches, beginning at least in 1910 with the Edinburgh Missionary Conference. Its origins lay in the recognition of the need for cooperation on the mission field in Africa, Asia and Oceania. Since 1948, the World Council of Churches has been influential, but ineffective in creating a united church. There are also ecumenical bodies at regional, national and local levels across the globe; but schisms still far outnumber unifications. One, but not the only expression of the ecumenical movement, has been the move to form united churches, such as the Church of South India, the Church of North India, the US-based United Church of Christ, the United Church of Canada, the Uniting Church in Australia and the United Church of Christ in the Philippines which have rapidly declining memberships. There has been a strong engagement of Orthodox churches in the ecumenical movement, though the reaction of individual Orthodox theologians has ranged from tentative approval of the aim of Christian unity to outright condemnation of the perceived effect of watering down Orthodox doctrine.


Question: What conference was held in 1910?

Answer: the Edinburgh Missionary Conference

<hl> The ecumenical movement has had an influence on mainline churches, beginning at least in 1910 with the Edinburgh Missionary Conference . <hl> Its origins lay in the recognition of the need for cooperation on the mission field in Africa, Asia and Oceania. Since 1948, the World Council of Churches has been influential, but ineffective in creating a united church. There are also ecumenical bodies at regional, national and local levels across the globe; but schisms still far outnumber unifications. One, but not the only expression of the ecumenical movement, has been the move to form united churches, such as the Church of South India, the Church of North India, the US-based United Church of Christ, the United Church of Canada, the Uniting Church in Australia and the United Church of Christ in the Philippines which have rapidly declining memberships. There has been a strong engagement of Orthodox churches in the ecumenical movement, though the reaction of individual Orthodox theologians has ranged from tentative approval of the aim of Christian unity to outright condemnation of the perceived effect of watering down Orthodox doctrine.

The ecumenical movement has had an influence on mainline churches, beginning at least in 1910 with <hl> the Edinburgh Missionary Conference <hl>. Its origins lay in the recognition of the need for cooperation on the mission field in Africa, Asia and Oceania. Since 1948, the World Council of Churches has been influential, but ineffective in creating a united church. There are also ecumenical bodies at regional, national and local levels across the globe; but schisms still far outnumber unifications. One, but not the only expression of the ecumenical movement, has been the move to form united churches, such as the Church of South India, the Church of North India, the US-based United Church of Christ, the United Church of Canada, the Uniting Church in Australia and the United Church of Christ in the Philippines which have rapidly declining memberships. There has been a strong engagement of Orthodox churches in the ecumenical movement, though the reaction of individual Orthodox theologians has ranged from tentative approval of the aim of Christian unity to outright condemnation of the perceived effect of watering down Orthodox doctrine.

The ecumenical movement has had an influence on mainline churches, beginning at least in 1910 with <hl> the Edinburgh Missionary Conference <hl> .

question: What conference was held in 1910?, context: The ecumenical movement has had an influence on mainline churches, beginning at least in 1910 with the Edinburgh Missionary Conference. Its origins lay in the recognition of the need for cooperation on the mission field in Africa, Asia and Oceania. Since 1948, the World Council of Churches has been influential, but ineffective in creating a united church. There are also ecumenical bodies at regional, national and local levels across the globe; but schisms still far outnumber unifications. One, but not the only expression of the ecumenical movement, has been the move to form united churches, such as the Church of South India, the Church of North India, the US-based United Church of Christ, the United Church of Canada, the Uniting Church in Australia and the United Church of Christ in the Philippines which have rapidly declining memberships. There has been a strong engagement of Orthodox churches in the ecumenical movement, though the reaction of individual Orthodox theologians has ranged from tentative approval of the aim of Christian unity to outright condemnation of the perceived effect of watering down Orthodox doctrine.


Question: What churches have been strongly engaged in the ecumenical movement?

Answer: Orthodox

The ecumenical movement has had an influence on mainline churches, beginning at least in 1910 with the Edinburgh Missionary Conference. Its origins lay in the recognition of the need for cooperation on the mission field in Africa, Asia and Oceania. Since 1948, the World Council of Churches has been influential, but ineffective in creating a united church. There are also ecumenical bodies at regional, national and local levels across the globe; but schisms still far outnumber unifications. One, but not the only expression of the ecumenical movement, has been the move to form united churches, such as the Church of South India, the Church of North India, the US-based United Church of Christ, the United Church of Canada, the Uniting Church in Australia and the United Church of Christ in the Philippines which have rapidly declining memberships. <hl> There has been a strong engagement of Orthodox churches in the ecumenical movement, though the reaction of individual Orthodox theologians has ranged from tentative approval of the aim of Christian unity to outright condemnation of the perceived effect of watering down Orthodox doctrine. <hl>

The ecumenical movement has had an influence on mainline churches, beginning at least in 1910 with the Edinburgh Missionary Conference. Its origins lay in the recognition of the need for cooperation on the mission field in Africa, Asia and Oceania. Since 1948, the World Council of Churches has been influential, but ineffective in creating a united church. There are also ecumenical bodies at regional, national and local levels across the globe; but schisms still far outnumber unifications. One, but not the only expression of the ecumenical movement, has been the move to form united churches, such as the Church of South India, the Church of North India, the US-based United Church of Christ, the United Church of Canada, the Uniting Church in Australia and the United Church of Christ in the Philippines which have rapidly declining memberships. There has been a strong engagement of <hl> Orthodox <hl> churches in the ecumenical movement, though the reaction of individual Orthodox theologians has ranged from tentative approval of the aim of Christian unity to outright condemnation of the perceived effect of watering down Orthodox doctrine.

question: What churches have been strongly engaged in the ecumenical movement?, context: The ecumenical movement has had an influence on mainline churches, beginning at least in 1910 with the Edinburgh Missionary Conference. Its origins lay in the recognition of the need for cooperation on the mission field in Africa, Asia and Oceania. Since 1948, the World Council of Churches has been influential, but ineffective in creating a united church. There are also ecumenical bodies at regional, national and local levels across the globe; but schisms still far outnumber unifications. One, but not the only expression of the ecumenical movement, has been the move to form united churches, such as the Church of South India, the Church of North India, the US-based United Church of Christ, the United Church of Canada, the Uniting Church in Australia and the United Church of Christ in the Philippines which have rapidly declining memberships. There has been a strong engagement of Orthodox churches in the ecumenical movement, though the reaction of individual Orthodox theologians has ranged from tentative approval of the aim of Christian unity to outright condemnation of the perceived effect of watering down Orthodox doctrine.


Question: What have Orthodox churches condemned the perception of?

Answer: watering down Orthodox doctrine

The ecumenical movement has had an influence on mainline churches, beginning at least in 1910 with the Edinburgh Missionary Conference. Its origins lay in the recognition of the need for cooperation on the mission field in Africa, Asia and Oceania. Since 1948, the World Council of Churches has been influential, but ineffective in creating a united church. There are also ecumenical bodies at regional, national and local levels across the globe; but schisms still far outnumber unifications. One, but not the only expression of the ecumenical movement, has been the move to form united churches, such as the Church of South India, the Church of North India, the US-based United Church of Christ, the United Church of Canada, the Uniting Church in Australia and the United Church of Christ in the Philippines which have rapidly declining memberships. <hl> There has been a strong engagement of Orthodox churches in the ecumenical movement, though the reaction of individual Orthodox theologians has ranged from tentative approval of the aim of Christian unity to outright condemnation of the perceived effect of watering down Orthodox doctrine . <hl>

The ecumenical movement has had an influence on mainline churches, beginning at least in 1910 with the Edinburgh Missionary Conference. Its origins lay in the recognition of the need for cooperation on the mission field in Africa, Asia and Oceania. Since 1948, the World Council of Churches has been influential, but ineffective in creating a united church. There are also ecumenical bodies at regional, national and local levels across the globe; but schisms still far outnumber unifications. One, but not the only expression of the ecumenical movement, has been the move to form united churches, such as the Church of South India, the Church of North India, the US-based United Church of Christ, the United Church of Canada, the Uniting Church in Australia and the United Church of Christ in the Philippines which have rapidly declining memberships. There has been a strong engagement of Orthodox churches in the ecumenical movement, though the reaction of individual Orthodox theologians has ranged from tentative approval of the aim of Christian unity to outright condemnation of the perceived effect of <hl> watering down Orthodox doctrine <hl>.

There has been a strong engagement of Orthodox churches in the ecumenical movement, though the reaction of individual Orthodox theologians has ranged from tentative approval of the aim of Christian unity to outright condemnation of the perceived effect of <hl> watering down Orthodox doctrine <hl> .

question: What have Orthodox churches condemned the perception of?, context: The ecumenical movement has had an influence on mainline churches, beginning at least in 1910 with the Edinburgh Missionary Conference. Its origins lay in the recognition of the need for cooperation on the mission field in Africa, Asia and Oceania. Since 1948, the World Council of Churches has been influential, but ineffective in creating a united church. There are also ecumenical bodies at regional, national and local levels across the globe; but schisms still far outnumber unifications. One, but not the only expression of the ecumenical movement, has been the move to form united churches, such as the Church of South India, the Church of North India, the US-based United Church of Christ, the United Church of Canada, the Uniting Church in Australia and the United Church of Christ in the Philippines which have rapidly declining memberships. There has been a strong engagement of Orthodox churches in the ecumenical movement, though the reaction of individual Orthodox theologians has ranged from tentative approval of the aim of Christian unity to outright condemnation of the perceived effect of watering down Orthodox doctrine.


Question: What types of churches have had rapidly declining memberships?

Answer: united churches

The ecumenical movement has had an influence on mainline churches, beginning at least in 1910 with the Edinburgh Missionary Conference. Its origins lay in the recognition of the need for cooperation on the mission field in Africa, Asia and Oceania. Since 1948, the World Council of Churches has been influential, but ineffective in creating a united church. There are also ecumenical bodies at regional, national and local levels across the globe; but schisms still far outnumber unifications. <hl> One, but not the only expression of the ecumenical movement, has been the move to form united churches , such as the Church of South India, the Church of North India, the US-based United Church of Christ, the United Church of Canada, the Uniting Church in Australia and the United Church of Christ in the Philippines which have rapidly declining memberships. <hl> There has been a strong engagement of Orthodox churches in the ecumenical movement, though the reaction of individual Orthodox theologians has ranged from tentative approval of the aim of Christian unity to outright condemnation of the perceived effect of watering down Orthodox doctrine.

The ecumenical movement has had an influence on mainline churches, beginning at least in 1910 with the Edinburgh Missionary Conference. Its origins lay in the recognition of the need for cooperation on the mission field in Africa, Asia and Oceania. Since 1948, the World Council of Churches has been influential, but ineffective in creating a united church. There are also ecumenical bodies at regional, national and local levels across the globe; but schisms still far outnumber unifications. One, but not the only expression of the ecumenical movement, has been the move to form <hl> united churches <hl>, such as the Church of South India, the Church of North India, the US-based United Church of Christ, the United Church of Canada, the Uniting Church in Australia and the United Church of Christ in the Philippines which have rapidly declining memberships. There has been a strong engagement of Orthodox churches in the ecumenical movement, though the reaction of individual Orthodox theologians has ranged from tentative approval of the aim of Christian unity to outright condemnation of the perceived effect of watering down Orthodox doctrine.

One, but not the only expression of the ecumenical movement, has been the move to form <hl> united churches <hl> , such as the Church of South India, the Church of North India, the US-based United Church of Christ, the United Church of Canada, the Uniting Church in Australia and the United Church of Christ in the Philippines which have rapidly declining memberships.

question: What types of churches have had rapidly declining memberships?, context: The ecumenical movement has had an influence on mainline churches, beginning at least in 1910 with the Edinburgh Missionary Conference. Its origins lay in the recognition of the need for cooperation on the mission field in Africa, Asia and Oceania. Since 1948, the World Council of Churches has been influential, but ineffective in creating a united church. There are also ecumenical bodies at regional, national and local levels across the globe; but schisms still far outnumber unifications. One, but not the only expression of the ecumenical movement, has been the move to form united churches, such as the Church of South India, the Church of North India, the US-based United Church of Christ, the United Church of Canada, the Uniting Church in Australia and the United Church of Christ in the Philippines which have rapidly declining memberships. There has been a strong engagement of Orthodox churches in the ecumenical movement, though the reaction of individual Orthodox theologians has ranged from tentative approval of the aim of Christian unity to outright condemnation of the perceived effect of watering down Orthodox doctrine.


Question: If done properly, what Protestant practice does the Catholic Church recognize?

Answer: baptism

<hl> A Protestant baptism is held to be valid by the Catholic Church if given with the trinitarian formula and with the intent to baptize. <hl> However, as the ordination of Protestant ministers is not recognized due to the lack of apostolic succession and the disunity from Catholic Church, all other sacraments (except marriage) performed by Protestant denominations and ministers are not recognized as valid. Therefore, Protestants desiring full communion with the Catholic Church are not re-baptized (although they are confirmed) and Protestant ministers who become Catholics may be ordained to the priesthood after a period of study.

A Protestant <hl> baptism <hl> is held to be valid by the Catholic Church if given with the trinitarian formula and with the intent to baptize. However, as the ordination of Protestant ministers is not recognized due to the lack of apostolic succession and the disunity from Catholic Church, all other sacraments (except marriage) performed by Protestant denominations and ministers are not recognized as valid. Therefore, Protestants desiring full communion with the Catholic Church are not re-baptized (although they are confirmed) and Protestant ministers who become Catholics may be ordained to the priesthood after a period of study.

question: If done properly, what Protestant practice does the Catholic Church recognize?, context: A Protestant baptism is held to be valid by the Catholic Church if given with the trinitarian formula and with the intent to baptize. However, as the ordination of Protestant ministers is not recognized due to the lack of apostolic succession and the disunity from Catholic Church, all other sacraments (except marriage) performed by Protestant denominations and ministers are not recognized as valid. Therefore, Protestants desiring full communion with the Catholic Church are not re-baptized (although they are confirmed) and Protestant ministers who become Catholics may be ordained to the priesthood after a period of study.


Question: What is the only other sacrament of the Protestants that the Catholic Church recognizes?

Answer: marriage

A Protestant baptism is held to be valid by the Catholic Church if given with the trinitarian formula and with the intent to baptize. <hl> However, as the ordination of Protestant ministers is not recognized due to the lack of apostolic succession and the disunity from Catholic Church, all other sacraments (except marriage ) performed by Protestant denominations and ministers are not recognized as valid. <hl> Therefore, Protestants desiring full communion with the Catholic Church are not re-baptized (although they are confirmed) and Protestant ministers who become Catholics may be ordained to the priesthood after a period of study.

A Protestant baptism is held to be valid by the Catholic Church if given with the trinitarian formula and with the intent to baptize. However, as the ordination of Protestant ministers is not recognized due to the lack of apostolic succession and the disunity from Catholic Church, all other sacraments (except <hl> marriage <hl>) performed by Protestant denominations and ministers are not recognized as valid. Therefore, Protestants desiring full communion with the Catholic Church are not re-baptized (although they are confirmed) and Protestant ministers who become Catholics may be ordained to the priesthood after a period of study.

However, as the ordination of Protestant ministers is not recognized due to the lack of apostolic succession and the disunity from Catholic Church, all other sacraments (except <hl> marriage <hl> ) performed by Protestant denominations and ministers are not recognized as valid.

question: What is the only other sacrament of the Protestants that the Catholic Church recognizes?, context: A Protestant baptism is held to be valid by the Catholic Church if given with the trinitarian formula and with the intent to baptize. However, as the ordination of Protestant ministers is not recognized due to the lack of apostolic succession and the disunity from Catholic Church, all other sacraments (except marriage) performed by Protestant denominations and ministers are not recognized as valid. Therefore, Protestants desiring full communion with the Catholic Church are not re-baptized (although they are confirmed) and Protestant ministers who become Catholics may be ordained to the priesthood after a period of study.


Question: Who can become ordained to the Catholic priesthood after a period of study?

Answer: Protestant ministers who become Catholics

A Protestant baptism is held to be valid by the Catholic Church if given with the trinitarian formula and with the intent to baptize. However, as the ordination of Protestant ministers is not recognized due to the lack of apostolic succession and the disunity from Catholic Church, all other sacraments (except marriage) performed by Protestant denominations and ministers are not recognized as valid. <hl> Therefore, Protestants desiring full communion with the Catholic Church are not re-baptized (although they are confirmed) and Protestant ministers who become Catholics may be ordained to the priesthood after a period of study. <hl>

A Protestant baptism is held to be valid by the Catholic Church if given with the trinitarian formula and with the intent to baptize. However, as the ordination of Protestant ministers is not recognized due to the lack of apostolic succession and the disunity from Catholic Church, all other sacraments (except marriage) performed by Protestant denominations and ministers are not recognized as valid. Therefore, Protestants desiring full communion with the Catholic Church are not re-baptized (although they are confirmed) and <hl> Protestant ministers who become Catholics <hl> may be ordained to the priesthood after a period of study.

question: Who can become ordained to the Catholic priesthood after a period of study?, context: A Protestant baptism is held to be valid by the Catholic Church if given with the trinitarian formula and with the intent to baptize. However, as the ordination of Protestant ministers is not recognized due to the lack of apostolic succession and the disunity from Catholic Church, all other sacraments (except marriage) performed by Protestant denominations and ministers are not recognized as valid. Therefore, Protestants desiring full communion with the Catholic Church are not re-baptized (although they are confirmed) and Protestant ministers who become Catholics may be ordained to the priesthood after a period of study.


Question: Protestants who want full communion with the Catholic Church do not have to be what?

Answer: re-baptized

A Protestant baptism is held to be valid by the Catholic Church if given with the trinitarian formula and with the intent to baptize. However, as the ordination of Protestant ministers is not recognized due to the lack of apostolic succession and the disunity from Catholic Church, all other sacraments (except marriage) performed by Protestant denominations and ministers are not recognized as valid. <hl> Therefore, Protestants desiring full communion with the Catholic Church are not re-baptized (although they are confirmed) and Protestant ministers who become Catholics may be ordained to the priesthood after a period of study. <hl>

A Protestant baptism is held to be valid by the Catholic Church if given with the trinitarian formula and with the intent to baptize. However, as the ordination of Protestant ministers is not recognized due to the lack of apostolic succession and the disunity from Catholic Church, all other sacraments (except marriage) performed by Protestant denominations and ministers are not recognized as valid. Therefore, Protestants desiring full communion with the Catholic Church are not <hl> re-baptized <hl> (although they are confirmed) and Protestant ministers who become Catholics may be ordained to the priesthood after a period of study.

question: Protestants who want full communion with the Catholic Church do not have to be what?, context: A Protestant baptism is held to be valid by the Catholic Church if given with the trinitarian formula and with the intent to baptize. However, as the ordination of Protestant ministers is not recognized due to the lack of apostolic succession and the disunity from Catholic Church, all other sacraments (except marriage) performed by Protestant denominations and ministers are not recognized as valid. Therefore, Protestants desiring full communion with the Catholic Church are not re-baptized (although they are confirmed) and Protestant ministers who become Catholics may be ordained to the priesthood after a period of study.


Question: Why does the Catholic Church not recognize the ordination of Protestant ministers?

Answer: the lack of apostolic succession and the disunity from Catholic Church

A Protestant baptism is held to be valid by the Catholic Church if given with the trinitarian formula and with the intent to baptize. <hl> However, as the ordination of Protestant ministers is not recognized due to the lack of apostolic succession and the disunity from Catholic Church , all other sacraments (except marriage) performed by Protestant denominations and ministers are not recognized as valid. <hl> Therefore, Protestants desiring full communion with the Catholic Church are not re-baptized (although they are confirmed) and Protestant ministers who become Catholics may be ordained to the priesthood after a period of study.

A Protestant baptism is held to be valid by the Catholic Church if given with the trinitarian formula and with the intent to baptize. However, as the ordination of Protestant ministers is not recognized due to <hl> the lack of apostolic succession and the disunity from Catholic Church <hl>, all other sacraments (except marriage) performed by Protestant denominations and ministers are not recognized as valid. Therefore, Protestants desiring full communion with the Catholic Church are not re-baptized (although they are confirmed) and Protestant ministers who become Catholics may be ordained to the priesthood after a period of study.

However, as the ordination of Protestant ministers is not recognized due to <hl> the lack of apostolic succession and the disunity from Catholic Church <hl> , all other sacraments (except marriage) performed by Protestant denominations and ministers are not recognized as valid.

question: Why does the Catholic Church not recognize the ordination of Protestant ministers?, context: A Protestant baptism is held to be valid by the Catholic Church if given with the trinitarian formula and with the intent to baptize. However, as the ordination of Protestant ministers is not recognized due to the lack of apostolic succession and the disunity from Catholic Church, all other sacraments (except marriage) performed by Protestant denominations and ministers are not recognized as valid. Therefore, Protestants desiring full communion with the Catholic Church are not re-baptized (although they are confirmed) and Protestant ministers who become Catholics may be ordained to the priesthood after a period of study.