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1. What Is Apostolic Succession?

Apostolic succession is the historic-theological claim that the authority Christ entrusted to the Twelve Apostles—especially to teach, sanctify, and govern the Church—is transmitted by the laying-on of hands (ordination) from bishop to bishop in an unbroken line.
Key elements

Element	Meaning
Physical sign	Imposition of hands with an ordination prayer calling on the Holy Spirit (cf. 1 Tim 4:14).
Intention	To ordain as the Church intends (service of Word, sacrament, and pastoral oversight).
Continuity	The new bishop must be consecrated by at least one (normally three) bishops already validly in the line.

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2. Churches Claiming Valid Succession Apart from Rome

Communion	Succession Source	Rome’s Current Assessment	Notable Features of Sacramental Life
Eastern Orthodox	From early patriarchates (Constantinople, Alexandria, Antioch, Jerusalem)	Valid orders & sacraments (Unitatis redintegratio 15)	Identical seven sacraments; leavened Eucharistic bread; chrismation for infants.
Oriental Orthodox (Coptic, Armenian, Syriac, Ethiopian, Eritrean, Malankara)	Ancient patriarchal lines that separated after Chalcedon (451)	Valid (Joint statements since 1980s acknowledge real priesthood)	Use of anaphoras such as St Basil or Addai & Mari; miaphysite Christology.
Assyrian Church of the East	From Seleucia-Ctesiphon (traditionally St Thomas)	Valid; 2001 Vatican guidelines permit intercommunion in some circumstances	Celebrates the Eucharist without the Words of Institution in the anaphora of Addai & Mari.
Old Catholic Union of Utrecht (post-1870)	Roman-Catholic bishops (notably Archbishop Küng of Utrecht)	Valid orders but illicit; ordination of women since 1990s breaks communion with some partners	Seven sacraments; vernacular liturgies; open communion.
Anglican Communion	Medieval English succession; break in 16th c.	Invalid (Apostolicae curae 1896) – Rome judged intention/form defective; dialogues continue (ARCIC)	Two main sacraments (“dominical”); women bishops in many provinces; diverse Eucharistic theologies.
Independent/ Continuing Anglican & Independent Catholic Groups	Lines from Old Catholic, Duarte-Costa, or vagante bishops	Case-by-case; technically valid if rooted in a valid line and proper form/intention retained	Wide variation: some maintain Catholic sacramental praxis; others innovate substantially.

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3. Sacramental Theology Outside Roman Jurisdiction

Topic	Orthodox & Oriental	Old Catholic	Anglican (High Church)
Eucharist	Real change of the Gifts after epiklesis; usually termed metabole, mystery rather than “transubstantiation.”	Accept Trent’s substance-language but stress Eastern emphases; open communion policy.	Anglo-Catholics affirm Real Presence; others hold receptionism or memorial views.
Confirmation/ Chrismation	Administered with Baptism (infants) by priest using Myron consecrated by a bishop.	Usually post-baptism by priest or bishop; retains Western sequence.	In most provinces it remains a bishop’s act; theology varies.
Penance	Integral to pastoral life; formula of absolution parallels Roman form.	Private confession optional but encouraged.	Ranges from obligatory (Anglo-Catholic) to rarely practiced.
Marriage & Holy Orders	Marriage is a sacrament only when consummated; ordination open to married men (not after episcopal consecration).	Allow remarriage after divorce in some cases; ordains women (since 1996).	Many provinces ordain women and allow same-sex marriage; others do not.

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4. Recognition, Communion & Practical Pastoral Issues

• Catholic Use of Non-Roman Sacraments
  • Emergency/need: Catholics may receive Penance, Eucharist, and Anointing from valid Eastern priests when access to a Catholic priest is impossible (CIC §844).
• Orthodox Reception of Roman Faithful
  • Some jurisdictions require (re)chrismation; others accept Catholic baptism/confirmation outright.
• Intercommunion
  • Limited “Eucharistic hospitality” agreements exist with Old Catholics (e.g., between Utrecht and German RC dioceses for mixed marriages).
• Ecumenical Dialogues
  • Orthodox–Catholic: Joint International Commission (since 1979) affirms essential commonalities (e.g., Ravenna 2007).
  • Catholic–Oriental: Christological agreements (e.g., Common Declaration with Coptic Pope Shenouda III, 1988).
  • ARCIC: Anglican–Roman statements recognize a “substantial agreement” in Eucharist and Ministry though differences remain.

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5. Key Take-Aways

1. Validity ≠ Communion – Rome acknowledges many non-Roman ordinations as valid while still considering them illicit or incomplete.
2. Diversity in Practice – Sacramental life is shaped by different canonical, liturgical, and cultural contexts, yet rooted in shared apostolic faith.
3. Ecumenical Momentum – Formal dialogues increasingly bridge gaps, especially with Eastern Churches, offering practical pathways for shared sacramental participation in special circumstances.

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Selected References for Further Study

1. Unitatis Redintegratio (Vatican II Decree on Ecumenism), 1964
2. Congregation for the Doctrine of the Faith, Dominus Iesus, 2000
3. Orientale Lumen (John Paul II), 1995
4. ARCIC: Agreed Statement on Ministry and Ordination, 1973; Clarifications, 1994
5. E. Lanne, “Validity of Orthodox Orders”, Irenikon 50 (1977): 426–447
6. W. Henn, “Old Catholic Theology”, in Handbook of Christian Theology, ed. Migliore, 2015
7. A. Denysenko, The Orthodox Church in Ukraine: A Century of Separation, NIU Press, 2018 (succession in national Churches)
8. Joint International Commission for Theological Dialogue between the Roman Catholic Church and the Orthodox Church, Ravenna Document, 2007
9. R. Williams & W. Kasper, “Mary: Grace and Hope in Christ” (ARCIC) 2005 – ministry & communion implications
10. J. T. O’Connor, The Hidden Manna: A Theology of the Eucharist, Ignatius Press, 2005 (chap. 12 on Eastern perspectives)

These works provide solid entry points for anyone wishing to delve more deeply into apostolic succession and sacramental life beyond the Roman Catholic orbit.