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Journal articles on the topic 'Baptist confessions'
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1
Wenkel, David H. "The Doctrine of the Extent of the Atonement among the Early English Particular Baptists." Harvard Theological Review 112, no. 3 (July 2019): 358–75. http://dx.doi.org/10.1017/s0017816019000166.
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AbstractThis essay challenges the view that the early English Baptists who are often labeled as “Particular Baptists” always held a doctrine of strict particularism or particular redemption. It does so on the basis of the two London Baptist Confessions of 1644 and 1646. The main argument asserted here is that the two earliest confessions of the English Particular Baptists supported a variety of positions on the doctrine of the atonement because they focus on the subjective application of Christ’s work rather than his objective accomplishment. The first two editions of the earliest London Baptist confession represent a unique voice that reflects an attempt to include a range of Calvinistic views on the atonement. Such careful ambiguity reflects the pattern of Reformed confessionalism in the seventeenth century. This paper then goes on to argue that some individuals did indeed hold to “strict particularism”—which is compatible with, but not required by, the first two confessions.
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Estep, W. R. "Baptists and Authority: The Bible, Confessions, and Conscience in the Development of Baptist Identity." Review & Expositor 84, no. 4 (December 1987): 599–615. http://dx.doi.org/10.1177/003463738708400403.
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Fiddes, Paul S. "Baptists and 1662: the Effect of the Act of Uniformity on Baptists and its Ecumenical Significance for Baptists today." Ecclesiology 9, no. 2 (2013): 183–204. http://dx.doi.org/10.1163/17455316-00902004.
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The Act of Uniformity of 1662 had a much greater impact on the lives of Baptists in England and Wales than is indicated by the number of about 22 ejected from livings, since the Act was the symbolic focus of an attempt to impose religious uniformity more widely in society than merely in the practice of the clergy of the state church. Even before the Conventicle Act of 1664 (replaced by the second Conventicle Act of 1670), the 1662 Act encouraged revival and application of the Elizabethan Act of Uniformity of 1559, reinforced by the Religion Act of 1592, resulting in fines, imprisonment, threat of transportation and deaths in the unhealthy conditions of prison. The purpose of this article is not, however, to chronicle in detail the miseries caused by the series of Acts commonly called the ‘Clarendon Code’, but to explore the theological reasons why Baptists resisted the uniformity that was being attempted, drawing on two Baptist Confessions of faith written in the period. Uniformity is considered with regard to resistance to the Prayer Book, the requirement for reception of the Anglican eucharist as qualification for public office, and episcopacy. It is argued that the central theological reason for refusal of conformity in all these areas was an honouring of the rule of Christ in the congregation. Comparison is made in each of these areas with the life of the church today and especially with the ecumenical situation. The speculative suggestion is thus made that, had obedience to the rule of Christ been seen to be satisfied, Baptists could in principle have been drawn with other Nonconformists into a comprehensive national church. Less speculatively, it is urged that there are implications for ecumenical relations today.
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Wenkel, David H. "Only and Alone the Naked Soul: The Anti-Preparation Doctrine of The London Baptist Confessions of 1644/1646." Baptist Quarterly 50, no. 1 (July 3, 2017): 19–29. http://dx.doi.org/10.1080/0005576x.2017.1343917.
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Hayden, Roger. "The Particular Baptist Confession 1689 and Baptists Today." Baptist Quarterly 32, no. 8 (January 1988): 403–17. http://dx.doi.org/10.1080/0005576x.1988.11751788.
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Dyck, J. "Sergey Nikitovich Savinsky (1924-2021) and the Historical Self-Awareness of Evangelical Christians-Baptists." Russian Journal of Church History 2, no. 2 (July 19, 2021): 18–38. http://dx.doi.org/10.15829/2686-973x-2021-61.
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The article presents biographical information about the first confessional historian of Russian Evangelical Christians-Baptists, S. N. Savinsky. He authored a number of chapters on the Russian-Ukrainian Evangelical-Baptist community in a book titled “History of Evangelical Christians-Baptists in the USSR” (1989), until that time the only book on the history of his own denomination published during Soviet times. Described is his work as member of the Historical Commission of the All-Union Council of the Evangelical Christians-Baptists. The article traces four trajectories of the worldwide evangelical revival into Russia: the late German Pietism, the North America revival movement, the influence of the worldwide Evangelical Alliance, and the early German Pietism. S. N. Savinsky basic concepts of evangelical revival and uniqueness of the Russian Evangelical-Baptist community are analyzed.
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McKinney, Blake. "“One Lord, One Faith, One Baptism” in the Land of ein Volk, ein Reich, ein Führer: The Fifth Baptist World Congress (Berlin, 1934)." Church History 87, no. 1 (March 2018): 122–48. http://dx.doi.org/10.1017/s0009640718000823.
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The interplay of religion, politics, and state in National Socialist Germany continues to defy facile characterizations. In 1934, mere weeks following the Röhm Putsch in which the Nazi regime committed dozens of political assassinations, Berlin hosted thousands of Baptists from across the globe who would unanimously decry nationalism and racialism and advocate for the separation of church and state. Held from August 4–10, 1934, the fifth Baptist World Congress marks the zenith of German Baptist publicity and international Baptist cooperation during the interwar period. The Congress thus provides a focal point for analyzing interwar British and German Baptist relations. This relationship reflected both international cooperation and the gradual divergence of doctrine along nationalistic lines. German Baptists experienced greater freedom of exercise under the Third Reich than under previous regimes, and they leveraged their international connections in order to further their mission. They refused to become involved in the well-documented “Church Struggle” of the Confessing Church and the “German Christian Movement,” and this refusal strained international partnerships. The German Baptist experience challenges many assumptions concerning the churches under the Third Reich as it illustrates the Nazi regime's permissive toleration of a biblicist Free Church group with propagandistically valuable international connections.
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Ploscariu, Iemima. "Faith Church: Roma Baptists Challenging Religious Barriers in Interwar Romania." Social Inclusion 8, no. 2 (June 4, 2020): 316–26. http://dx.doi.org/10.17645/si.v8i2.2759.
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In interwar Romania, the numbers of Baptists grew exponentially among the ethnic majority population in the border regions of Transylvania, Banat, and Bessarabia. In the competition over souls and for cultural space in the newly formed Greater Romania, the Roma became an important minority to win over. In 1930, Petar Mincov visited Chișinău and spurred outreach to the Roma among Romanian Baptists as he had in Bulgaria. It was here and in the cities of Arad and Alba-Iulia that some of the first Romanian Roma converted to the Baptist denomination. The first Roma Baptist (and first Roma neo-Protestant) Church, called Biserica Credinţa (Faith Church), was founded in Arad city around 1931. Confessional newspapers in English, Romanian, and Russian from the interwar period reveal the initiative taken by members of the local Roma community to convert and to start their own church. The article analyses the role of Romanian Baptist leadership in supporting Roma churches and the development of these new faith communities in the borderland regions. Unlike outsider attempts to foster a Roma Baptist community in Bucharest, the Faith Church survived World War II and communist governments, and provides insight into the workings and agency of a marginalized double minority. The article also looks at the current situation of Roma evangelicals in Arad city and how the change in religious affiliation has helped or hindered attempts at inclusion and policy change.
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Deniati, Deniati, and Yesaya Adhi Widjaya. "Baptisan Anak Dalam Pengakuan Iman Westminster dan Katekismus Heilderberg." Journal KERUSSO 5, no. 1 (March 16, 2020): 1–11. http://dx.doi.org/10.33856/kerusso.v5i1.120.
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Baptism is one of the sacraments recognized by the church and is believed to be a seal for believers, and a sign of Christ's ownership. However, if you look at the practice in the church, many questions will arise, both regarding the instruments used in baptizing and the subjects to be baptized (children or adults). This is due to a lack of understanding of baptism as well as differences in interpretation of the Bible and the confession of faith used in the church. This difference results in the emergence of conflicts between churches and the courage of certain sects, thus making statements that the other sects are wrong or right. Despite believing or using the same Bible and creed, each church has a different understanding and way of implementing baptism in the church. Therefore, the church needs to be sensitive to this. The Church of God needs to have the same unity or standard of truth, so that in carrying out church discipline, it remains in accordance with the truth of God's Word, the Bible. Seeing the gaps or facts that occur in the church of God, the purpose of writing this paper is to show the views of two faith confessions recognized by the Reformed church regarding child baptism and show how the practice of baptism should be practiced in the church community of God.
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Spinks, Bryan D. "A Seventeenth-Century Reformed Liturgy of Penance and Reconciliation." Scottish Journal of Theology 42, no. 2 (May 1989): 183–97. http://dx.doi.org/10.1017/s003693060005643x.
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In the Babylonian Captivity, 1520, Luther launched an attack on the number of ordinances which the medieval Western Church labelled ‘sacraments’. According to Luther, only three were worthy of the title sacrament: baptism, the bread, and penance. Although critical of the prevailing penitential system, Luther not only defended the sacramental status of penance, but also the practice of auricular confession:As to the current practice of private confession, I am heartily in favor of it, even though it cannot be proved from the Scriptures. It is useful, even necessary, and I would not have it abolished.
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BRENT, ALLEN. "Cyprian's Reconstruction of the Martyr Tradition." Journal of Ecclesiastical History 53, no. 2 (April 2002): 241–68. http://dx.doi.org/10.1017/s0022046902002555.
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Cyprian attacked the claim of the confessing martyr to give absolution independent of the more formal authority of a bishop on the grounds that this practice was radically new. But Cyprian ignored the antiquity of the martyr tradition. The act of confession that involved acute physical suffering had itself been sufficient for ordination earlier, just as it had been sufficient to replace baptism. Reconciliation of an apostate previously took place by offering and giving the eucharist without a separate, episcopal act in the form of imposition of hands. Cyprian's case thus rested on a fundamental reinterpretation of the theology of martyrdom in the interests of extending episcopal control into new areas of church life.
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Blokhin, Vladimir S. "The Phenomenon of Conversion from Orthodoxy to the Armenian Faith in the Russian Empire in the 19th - early 20th Century." RUDN Journal of Russian History 19, no. 4 (December 15, 2020): 766–80. http://dx.doi.org/10.22363/2312-8674-2020-19-4-766-780.
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The article analyzes why and how persons of the Orthodox confession converted to the Armenian faith in the nineteenth- and early twentieth-century Russian Empire. This phenomenon is linked to the practice of mixed marriages between persons belonging to the Orthodox and Armenian confessions. While the status of non-Orthodox Christian confessions in Russia during the synodal period has received a good amount of scholarly attention, not much research has been devoted to the conversion from Orthodoxy to the Armenian faith, and to the issue of marriages between persons belonging to these faiths. The present paper identifies the motives and circumstances of religious conversions and the peculiarities of mixed marriages. It does so on the basis of unpublished documents from the funds of the National Archive of the Republic of Armenia. Equally new is the authors suggestion to consider these phenomena as an integral component in the history of Russian-Armenian church relations in the period 1828-1917. Until 1905, the regulations of the Orthodox Church demanded that after the conduction of an interreligious marriage, both spouses continued to practice their respective faiths, and their children were baptized in Orthodoxy. This is reflected in the metric books of the Erivan Pokrovsky Orthodox Cathedral (1880-1885). The analysis of archival documents allows us to conclude that after 1905, most of the conversions from Orthodoxy to the Armenian faith were performed by women who intended to marry men of the Armenian confession. The reason for this phenomenon is that interreligious marriages and the baptism of children born from mixed couples was still in the competence of the Russian Orthodox Church. Only if both partners belonged to the Armenian faith, the wedding could take place in the Armenian Church, and their children were brought up in the Armenian faith. In addition to matrimonial reasons, the article underlines some other important motives behind conversions from Orthodoxy to the Armenian confession.
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Byś, Jelena. "Stosunek państwa do kościołów w Rosji od chrztu Rusi do rewolucji październikowej : (od X w. do 1917 r.)." Prawo Kanoniczne 44, no. 1-2 (June 5, 2001): 185–211. http://dx.doi.org/10.21697/pk.2001.44.1-2.10.
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The relation ship of the state to the Church in the course of history has always been problematic. This is true especially in Eastern Europe. This article presents the most significant historical events which influenced the relations between the state and the churches in Russia from Russia’s baptism in 10th century till the October Revolution of 1917. The text reveals the gradual emergence of cesaropapism, imported from Byzance and aiming at the full subordination of the churches to the state authorities. Several historical periods can be traced to this development. The first period begins at the end of the first millennium when Russia of Kiev was baptized, and lasts till the 14th century when Russia of Moscow arose. This time is marked by the building up of the church organization and its laws which developed from the beginning in close connection with the state law. The second period embraces the church history in the Moscow Russia, i.e. under Russia tsars, from the 14th till the 17th century. The state authority and the church authority seem to have a certain tendency to be balanced. Later on, however, as the Russian state is strengthened, the tsar began to have a decisive voice as well in church and religions matters. In the third period (18th cent. - 1903) there exists a system of severe control and supervision over the churches in Russia by the absolutist monarchy. The Russian imperium devided all confessions into three categories: the orthodox one, dominant and looked upon as loyal to the state; foreign confessions, Christian including (catholic and protestant) or non-Christian were tolerated. But sects of the orthodox origin were persecuted. The law regarded these sects as dangerous and harmful and a betrayal of the orthodox faith, and prohibited public worship, the faithful were deprived of their civil rights. As late as the end of 19th century, the idea of religious tolerance and freedom was unknown in the Russian law. At the beginning of the 20th century, Russian confessional law made a great step forward when acts guaranteeing religious freedom appeared. This development during the years 1903-1917 is characteristic of the fourth period. For the first time in Russia’s history, freedom of conscience and freedom of confession were stated by the law. The intolerance which ruled in the 17th – 19th centuries was transformed into tolerance of all confessions; even of those which were earlier persecuted. Nevertheless, the Temporary Government of Russia supported the dominant position and privileges of the Russian Orthodox Church.
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Mills, D. Forrest. "Augustine’s Conversion in his Confessions 8: Some Disputed Issues." Evangelical Quarterly 90, no. 4 (April 26, 2019): 326–41. http://dx.doi.org/10.1163/27725472-09004004.
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In his Confessions 7, Augustine of Hippo explained how he came to accept some biblical presuppositions via Neoplatonic literature. Confessions 9 ends with Augustine’s baptism and the death of his mother, who had prayed much for his salvation. Between these two events, Confessions 8 focuses upon Augustine’s inability to turn his will towards God in his own power. While Augustine’s Confessions 8 remains the most cited section in his Confessions, it also has generated a lot of debate. For example, some scholars claim the book portrays Augustine’s conversion, while others say it narrates his call to celibacy and the monastic life. Some scholars have even denied the famous garden scene occurred, claiming Augustine invented the tale for rhetorical purposes. This article looks closely at the various debates that have arisen over Confessions 8, ultimately arguing that Confessions 8 narrates Augustine’s conversion, when God turned Augustine’s affections completely towards him.
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Gribben, Crawford. "Lucy Hutchinson’s Theological Writings." Review of English Studies 71, no. 299 (September 27, 2019): 292–306. http://dx.doi.org/10.1093/res/hgz113.
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Abstract Lucy Hutchinson’s religious commitments inform her writing across its variety of genres. Critics and historians have tended to identify her as a Baptist, following the rejection of infant baptism that she records in her biography of her husband, John Hutchinson. But the recent publication of her theological writings allows for a more complicated account of her changing religious views. In the Life, Lucy Hutchinson showed how her husband’s theological commitments radicalized after the Restoration. His turn away from Protestant scholasticism towards a more independent engagement with the Bible facilitated his investigation of millennial theory. After his death, Lucy Hutchinson continued this autonomous theological exploration, and moved further from the orthodox mainstream. After the mid-1660s, she prepared a sequence of theological writings that evidence her increasingly eclectic religious style. These documents suggest that she did not resolve some of her most dramatic movements away from Reformed orthodoxy. In these writings, Hutchinson negotiated a critical distance from her husband’s legacy, the Reformed confessional tradition, and the options available in any of the available dissenting congregations.
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Minczew, Georgi. "John the Water-Bearer (Ивань Водоносьць). Once Again on Dualism in the Bosnian Church." Studia Ceranea 10 (December 23, 2020): 415–24. http://dx.doi.org/10.18778/2084-140x.10.20.
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The article examines the debate as to the direct influence of Bulgarian and Byzantine Bogomilism upon the doctrine of the Bosnian Church. The author traces some scholarly views pro et contra the presence, in the Bosnian-Slavic sources, of traces of neo-Manichean views on the Church, the Patristic tradition, and the sacraments. In analyzing two marginal glosses in the so-called Srećković Gospel in the context of some anti-Bogomil Slavic and Byzantine texts, the article attempts to establish the importance of Bulgarian and Byzantine Bogomilism for the formation of certain dogmatic and ecclesiological views in the doctrine of the Bosnian Church: the negative attitude towards the orthodox Churches, especially the Roman Catholic Church; the rejection of the sacrament of baptism and of St. John the Baptist; the rejection of the sacrament of confession, and hence, of the Eucharist. These doctrinal particularities of the Bosnian Church warrant the assertion that its teachings and liturgical practice differed significantly from the dogmatics and practice of the orthodox Churches. Without being a copy of the Bogomil communities, the Bosnian Church was certainly heretical, and neo-Manichean influences from the Eastern Balkans were an integral element of the Bosnian Christians’ faith.
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Reshetnikov, Yu Ye. "Unity trend and separatism in the history of domestic baptism." Ukrainian Religious Studies, no. 13 (March 14, 2000): 50–60. http://dx.doi.org/10.32420/2000.13.1057.
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Exploring the history of the Baptist movement in Ukraine and Russia, one can see two contradictory trends inherent in the internal development of this movement: the tendency to unite and the tendency towards separatism. These tendencies are dominated by one another, then they develop in parallel, restraining one another. Another VS Solovyov noted that Protestants, unlike Catholics, have an idea of salvation in "small ships", which leads to separate tendencies in Protestantism. These tendencies find their theological substantiation in principle of independence or autonomy of each separate Baptist community, which is one of the fundamental principles of the practical life of Baptist churches. The autonomy of each community consists in the fact that no organizational, administrative or governing authority over the community exists, that is, the community itself determines its confession and the issue of church discipline.
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Ambarwati, Syos, Silpia Silpia, and Ridwanta Manogu. "Teologi Baptisan Kudus Dalam Pengakuan Iman Westminster [The Theology of Holy Baptism in the Westminster Confession of Faith]." Diligentia: Journal of Theology and Christian Education 2, no. 3 (September 30, 2020): 90. http://dx.doi.org/10.19166/dil.v2i3.2434.
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Wojda, Jacek. "Św. Augustyn, jego życie moralne i duchowe w autowypowiedziach w "Enarrationes in psalmos"." Vox Patrum 60 (December 16, 2013): 473–86. http://dx.doi.org/10.31743/vp.4002.
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St. Augustine, beside his typically autobiographical work – Confessiones, left a number of statements about himself in his many writings, among which the outstanding place is taken by his Enarrationes in Psalmos. By reflecting on the person of St. Augustine, through the prism of his statements in Enarrationes in Psalmos, one can reveal and realize the great richness of what regards his moral and spiritual life. Augustine, being a priest, then a bishop, and fulfilling the office of preacher, refers to his life from before his conversion, recalls his baptism, and analyzes his commitment to the new way of life. His conversion and baptism are of particular importance by driving him from one stage of life to the other. This second phase of his biography, however, does not cancel out some struggles with worldly temptations and various adversities in pastoral ministry. The leading of „perfect” life is embodied in the work of God’s mercy. Confessiones efficiently assist to discover Augustine of Enarrationes in Psalmos, who reveals his heart and his person for the benefit of people entrusted to his pastoral care.
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Rasmussen, Jens. "N. F. S. Grundtvig og »Rationalisterne« i årene 1825-32." Grundtvig-Studier 49, no. 1 (January 1, 1998): 95–119. http://dx.doi.org/10.7146/grs.v49i1.16273.
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Grundtvig and the »Rationalists« in the Years 1825-32 - Views and DevelopmentBy Jens RasmussenThe article describes the development of Grundtvig’s view of the Church and of Baptism in the debate with the »Rationalists« in the period 1825-32, and not least Grundtvig’s positive promise to his readers, made in »Kirkens Gienmæle« (The Rejoinder of the Church), of a historical proof of the origin of the Apostles’ Creed in the Christian Church.In the entire conflict with his opponents - not least the Clausen family - Grundtvig described the leading theologians and clergymen as »Rationalists«, a much too unsubtle term which eventually came to preclude others from understanding what was his real purpose. Both moderate forces and prominent university scholars such as Professor H.N. Clausen had emphasized the overall importance of the Scriptures, in relation to the tradition and historical evidence of the Church.But not so Grundtvig. A distinct development in Grundtvig’s church view had taken place since 1825, with the discovery of the Church, partly as existing before Scripture, which assigns a special significance to Baptism and Communion, and partly as a community bound to the Apostolic Creed. In Grundtvig’s treatises in »Theologisk Maanedsskrift« (Theological Monthly) after »Kirkens Gienmæle« in 1825, his whole church view found its conclusion as early as 1828 in an understanding of the unchangeability of the baptismal covenant - everything was given already in Baptism through baptismal faith and baptismal covenant. Kaj Thaning dates this development conclusively to 1832, but it happens gradually already in the first years after the publication of »Kirkens Gienmæle«.In the years following 1825, Grundtvig showed uncertainty with regard to a historical proof, since the historical church evidence behind the Scriptures eluded ordinary historical demonstration. It was not a matter of a historical proof. A precondition, however, was the historical perspective: the living oral confession carried unbroken through time. It did not primarily have to do with history, but with the Church. The main emphasis was on »our Confession of Faith in Baptism«. What was essential was the defenceless Word from the Lord’s own mouth, as it was heard by everyone in the renunciation and faith of the baptismal covenant. Grundtvig came to recognize that the layman’s confession of faith in Baptism was »det ægte christelige« (genuine Christianity)- In the ritual debate of the 1830s - not least in the controversy over the baptismal ritual - Grundtvig maintained these views, and the line of development goes back to 1825.
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Yarotskiy, Petro, and Yu Ye Reshetnikov. "Institutionalization of Protestantism as a way out." Ukrainian Religious Studies, no. 35 (September 9, 2005): 238–61. http://dx.doi.org/10.32420/2005.35.1609.
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The study of the current state and tendencies of the development of the traditional trends of late Protestantism in Ukraine - Baptism, Adventism and Pentecostalism, as well as Jehovah's Witnesses during 1999-2005 made it possible, in our opinion, to be scientifically valuable and relevant to the public in these confessions. generalizations and conclusions. At the same time, in our study, they have both a universal character for all four of these denominations, as well as a specific context in the form of an extended analysis of the nature of theological, doctrinal, institutionalization changes that have taken place in the past 15 years in particular in Ukrainian Baptism and the religious organization of Jehovah's Witnesses. Adventism was preserved somewhat during this period.
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Wright, David F. "The Origins of Infant Baptism — Child Believers' Baptism?" Scottish Journal of Theology 40, no. 1 (February 1987): 1–23. http://dx.doi.org/10.1017/s0036930600017294.
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Baptism has been placed firmly on the agenda of ecumenical theology by the Lima Report, Baptism, Eucharist and Ministry. It makes no attempt to resolve the question of baptismal origins, but judiciously summarizes the state of the debate: ‘While the possibility that infant baptism was practised in the apostolic age cannot be excluded, baptism upon personal profession of faith is the most clearly attested pattern in the New Testament documents’. The paucity of recent discussion of the beginnings of infant baptism may suggest that they are deemed insoluble, short of the discovery of new evidence. Theology, at any rate, may neither be able nor need to wait until historians of primitive Christianity reach a consensus. The possibility that infant baptism was practised relatively early, perhaps even in the New Testament Churches themselves, was no deterrent to Karl Barth's regarding it as theologically indefensible. Nevertheless, he could not ignore what he called ‘the brute fact of a baptismal practice which has become the rule in churches in all countries and in almost all confessions’, and he ventured his own explanation of the triumph of infant baptism and of the New Testament passages to which its advocates customarily appeal. His sharp critique of the tradition provoked a greater stir on the continent of Europe than in the English-speaking world. A fresh look at the historical question is certainly overdue, although its starting-point is bound to be the celebrated exchange between Joachim Jeremias and Kurt Aland of two decades ago. Ecumenical discussion, and in some Churches, ecumenical reality, call on both paedobaptists and credobaptists to examine the others' Practice with a new seriousness. In such a context the beginnings of the dominant tradition cannot healthily be left unscrutinised or treated as inscrutable.
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Sagan, Oleksandr N. "Kievan Christianity: Church and spatial-temporal identification." Ukrainian Religious Studies, no. 65 (March 22, 2013): 173–80. http://dx.doi.org/10.32420/2013.65.225.
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In the Ukrainian scientific literature, theology and journalism, the concepts of "Kievan Christianity", "Kyiv-Christian tradition of Volodymyr's baptism", "Ukrainian Orthodoxy" (not to be confused with "Orthodoxy in Ukraine"), "Churches of the Kiev Tradition "," Kiev Churches "," branches of the Kiev Church "," heirs of Vladimir baptism ", etc. However, analyzing the arguments in the disclosure of these concepts by different authors, we are confronted with the traditional problem of Ukrainian science - a variety of interpretations, engagement, and politicization of approaches. And in our case there is also a confessional approach, which many researchers can not always avoid.
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Price, Richard. "Informal Penance in Early Medieval Christendom." Studies in Church History 40 (2004): 29–38. http://dx.doi.org/10.1017/s0424208400002746.
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Throughout the modern period Catholic and Orthodox Christians alike have taken it for granted that forgiveness for sins committed after baptism is obtained first and foremost through confession to a priest and absolution by a priest, the humility of confession plus the power of the sacrament being deemed the most effective remedy for human weakness. Other elements in overcoming sin, such as regular religious observance and the avoidance of the occasions of sin, were not forgotten, but were put in second place. The falling away from sacramental confession in the Catholic Church today is doubtless a complex phenomenon, but one reason for the decline is the widespread perception that this remedy does not work, that a penitential discipline that places so heavy a reliance on the power of priestly absolution, without adequate attention to the other aspects of repentance and forgiveness, is ineffectual. It also represents what is arguably an impoverished and clericalized Catholicism. The aim of this paper is to explore those elements of penitential practice in the early middle ages that belong to a tradition at once richer and more flexible.
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Kursawa, Wilhelm. "Sin as an Ailment of Soul and Repentance as the Process of Its Healing. The Pastoral Concept of Penitentials as a Way of Dealing with Sin, Repentance, and Forgiveness in the Insular Church of the Sixth to the Eighth Centuries." Perichoresis 15, no. 1 (May 1, 2017): 21–45. http://dx.doi.org/10.1515/perc-2017-0002.
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Abstract Although the advent of the Kingdom of God in Jesus contains as an intrinsic quality the opportunity for repentance (metanoia) as often as required, the Church of the first five-hundred years shows serious difficulties with the opportunity of conversion after a relapse in sinning after baptism. The Church allowed only one chance of repentance. Requirement for the reconciliation were a public confession and the acceptance of severe penances, especially after committing the mortal sin of apostasy, fornication or murder. As severe as this paenitentia canonica appears, its entire conception especially in the eastern part of the Church, the Oriental Church, is a remedial one: sin represents an ailment of the soul, the one, who received the confession, is called upon to meet the confessing person as a spiritual physician or soul-friend. Penance does not mean punishment, but healing like a salutary remedy. Nevertheless, the lack of privacy led to the unwanted practice of postponing repentance and even baptism on the deathbed. An alternative procedure of repentance arose from the sixth century onwards in the Irish Church as well as the Continental Church under the influence of Irish missionaries and the South-West-British and later the English Church (Insular Church). In treatises about repentance, called penitentials, ecclesiastical authorities of the sixth to the eight centuries wrote down regulations, how to deal with the different capital sins and minor trespasses committed by monks, clerics and laypeople. Church-representatives like Finnian, Columbanus, the anonymous author of the Ambrosianum, Cummean and Theodore developed a new conception of repentance that protected privacy and guaranteed a discrete, an affordable as well as a predictable penance, the paenitentia privata. They not only connected to the therapeutic aspect of repentance in the Oriental Church by adopting basic ideas of Basil of Caesarea and John Cassian, they also established an astonishing network in using their mutual interrelations. Here the earlier penitentials served as source for the later ones. But it is remarkable that the authors in no way appeared as simple copyists, but also as creative revisers, who took regard of the pastoral necessities of the entrusted flock. They appeared as engaged in the goal to improve their ecclesiastical as well as their civil life-circumstances to make it possible that the penitents of the different ecclesiastical estates could perform their conversion and become reconciled in a dignified way. The aim of the authors was to enable the confessors to do the healing dialogue qualitatively in a high standard; quantity was not their goal. The penitents should feel themselves healed, not punished.
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Kuo, Henry S. "The Accra Confession as Dangerous Memory: Reformed Ecclesiology, the Ecological Crisis, and the Problem of Catholicity." Religions 11, no. 7 (June 30, 2020): 320. http://dx.doi.org/10.3390/rel11070320.
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This study presents the Accra Confession as a theological response to the ecological crisis from a Reformed perspective while also addressing its critical weakness, namely the problem of universality in both Reformed ecclesiology and global approaches to ecological destruction. Because of a fragile universality, both Reformed churches and global institutions find it difficult to agree on a concrete plan to address climate change. Theologically, this difficulty arrives not primarily from disagreement with the existence or causes of climate change but how Christian theological values translate concretely to acts of justice. This study proposes a way to ground these discussions on the concept of dangerous memory by resourcing the theology of Johann Baptist Metz. Dangerous memories allow stories of the suffering vanquished to be constitutive to the construction of caritas, which in turn serves as a suitable theological foundation for addressing differing approaches to engaging climate issues. Reading the Accra Confession as dangerous memory, then, provides a valuable resource to the Reformed community by allowing the testimonies of those affected adversely by climate change to substantially inform theological discourses on climate justice.
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Гераськин, Ю. В., and И. Е. Кленяева. "The Peculiarities of Soviet Confessional Politics in the Mid-1960s in the Ryazan Region." Вестник Рязанского государственного университета имени С.А. Есенина, no. 2(67) (July 23, 2020): 36–46. http://dx.doi.org/10.37724/rsu.2020.67.2.004.
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В статье исследуется государственная конфессиональная политика середины 1960-х годов, после отстранения Н. С. Хрущёва от власти. В качестве примеров используются материалы Рязанской области. Целью работы является попытка проанализировать процесс изменений в сфере государственно-церковных отношений, выявить характерные черты и особенности. Рассматриваемый исторический период был поворотным от эпохи гонений на религию к более или менее лояльному диалогу с религиозными организациями. Освещаются новеллы в сфере законодательства о культах и вероисповедной политике власти. Объектом особой заботы рязанского уполномоченного были незарегистрированные общины истинно православных христиан, старообрядцев, мусульман и особенно евангельских христиан-баптистов (ЕХБ). В отношении представителей ЕХБ было организовано уголовное преследование, им не разрешалась ни под каким предлогом аренда молитвенных помещений, что создавало тем самым непреодолимое препятствие для их государственной регистрации. Власть была озабочена также растущей доходностью Русской православной церкви. Особое внимание в статье уделяется эпизодам, связанным с сопротивлением верующих рецидивам проводимой государством антирелигиозной политики, с отстаиванием представителями разных религиозных деноминаций конституционного права на свободу вероисповедания. Изложенные в статье факты иллюстрируют наличие проблем в процессе нормализации взаимодействия органов государственной власти и религиозных организаций, что, в свою очередь, свидетельствует о неоднозначности и противоречивости поворота к новому формату работы. Стереотипы прошлых лет изживались достаточно трудно, поэтому процесс нормализации отношений государственных органов с верующими протекал медленно. Материал, изложенный в публикации, может быть полезен при изучении учебных курсов по истории России, истории Русской православной церкви, религиоведения. The article investigates Soviet confessional politics in the mid-1960s after N. S. Khrushchevʼs resignation. The authors illustrate their ideas using materials related to the Ryazan region. The aim of the article is to analyze changes in the sphere of church-state relations and to single out some characteristic features. The investigated historical period symbolized a transition from religious persecution to a milder attitude towards religious organizations. The article treats some novels issued by the Soviet law system and regarding cults and confession politics. Unregistered Christian, Muslim, Baptist and Old-Believer communities were the Ryazan Ombudsmanʼs primary concern. Evangelical Christian Baptists were legally persecuted and were strictly forbidden to rent church buildings and prayer rooms and therefore could not get registered. The authorities were troubled by the growing wealth of the Russian Orthodox Church. The article focuses on some episodes associated with Christian resistance to anti-religious campaigns launched by the Soviet authorities and with religious representativesʼ attempts to defend the right of believers to freedom of religion. The authors of the article provide facts that highlight strenuous relations between the Soviet authorities and religious organizations. Stereotypes of the past were difficult to discard and overcome and the normalization of church-state relations was a long process. The article can be used in Russian history courses, in Russian Orthodox Church history courses and in religious studies courses.
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Yarotskiy, Petro. "New Trends in World Understanding, Worldview, Practical Activity of Late Protestant Confessions in Ukraine." Religious Freedom, no. 17-18 (December 24, 2013): 87–96. http://dx.doi.org/10.32420/rs.2013.17-18.993.
Full textAbstract:
The study of processes and trends in the development of Protestant denominations in Ukraine is one of the most important areas of Ukrainian academic religious studies. These Protestant currents occupy a prominent place in the modern religious life of Ukraine and generally constitute a rather powerful segment of the Ukrainian confessional field. Some sayings of the so-called historical (or traditional) churches - the Orthodox and Catholic, and, after them, separate representatives of the socio-political wing of Ukrainian society and the media, traditionally or tendentiously, call Baptists, Adventists, Jehovah's Witnesses, the "Sectarians" of the 19th Century, despite the changes that have taken place in these denominations over the past 20 years.
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Aleksey, Glushaev. "Catch a Sight of "Church": Amateur Photographs as a Window into the Life of Evangelical Christians of the USSR." TECHNOLOGOS, no. 1 (2021): 66–75. http://dx.doi.org/10.15593/perm.kipf/2021.1.06.
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It is known that the documents from the State archives concerning the history of religious life in the USSR had the primary importance and they are remained the same. However, a significant part of historical documents are kept by believers. Film and photo documents are of particular interest. The “visual turn” in the historiography of the beginning of 2000s opened up new opportunities for studying film sources and photographic documents. The attention of historians has focused on the symbolic and linguistic systems of transmission of film and photographic messages, on the visualization of ethnic, confessional identities or cultural characteristics of various population groups. Thus, turn to the film and photo documents helps better understanding the collective self-perception of Soviet believers and finding the ways to present themselves to the surrounding world. The purpose of this study is to study the informational possibilities of photographic documents on the history of Evangelical Christian-Baptists in the USSR in the 1970s. The main historical sources in the study are two photographs from the mid-1970s. They are kept in the church of evangelistic Christians-Baptists in the city of Perm. Archival documents of the State Archives of Perm Krai and confessional literature helped to reconstruct the historical context of photography. Conversations with a presbyter of the Perm community of Evangelical Christians-Baptists helped in attribution of photographs. The author believes that these photographs formed the iconographic image of the ECB church in the space of the Soviet city. The active use of these photographs in the post-Soviet period testifies the high “symbolic efficiency” (P. Bourdieu) of photographic communication from the past.
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Kolodnyi, Anatolii M. "Confessions of Ukraine in the context of international religious realities." Ukrainian Religious Studies, no. 48 (September 30, 2008): 301–13. http://dx.doi.org/10.32420/2008.48.1992.
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Let's compare the map of religions of the world and the map of the religious network of Ukraine. The first thing that catches the eye is the presence on our map (maybe only in a different percentage) of almost all those denominations that are on the first. We have virtually no Ukraine of our own, our own religions. Unless we can boast of our Great White Brotherhood. Therefore, all religious movements (since the baptism of Ukraine-Russia) have been brought to us from abroad, and therefore are not in the full understanding of the word a manifestation of our ethnic mentality. They are either adapted to it, or they exist as something accidental, alien to our lives. Let us remember at least the Krishnaites who, in their tufts and sari, take to our snow-covered streets, sing the Ganges and offer us, as holy, His water to the Ukrainians. At the same time we have our national clothes, our native Dnipro-Slavuta. Think of the same Christianity that, in adapting to our reality, replaced the palm branches that threw at the feet of Jesus as he traveled to Jerusalem on the willow. Yes, and many other things it took for granted from the previous Ukrainian paganism, sort of assimilating it.
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Mishin, D. E. "КрещениелахмидскогоцаряАн-НуманаIII(579601)." Istoricheskii vestnik, no. 20(2017) part: 20 (August 30, 2019): 32–57. http://dx.doi.org/10.35549/hr.2019.2017.35077.
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This article is dedicated to the baptizing of alNumn III (king from 579 to 601), Arab ruler from the Lakhmid dynasty that reigned in AlHirah from the early 3rd through the 7th century as a viceroy of the Sassanids. Christianity is thought to have spread to AlHirah at the end of the 4th century at the latest and was consistently gaining more ground there. Nestorianism was the dominant ideology of the AlHirah church, the same way as it was the official confession of the Sassanid state. Gradually, Nestorian Christians started to appear amid the Lakhmids. alNumn III was aptized in 593 (or 594) AD, testimonials rendering this event can be found in the appendix to the article. Both Nestorians and Monophysitists had been competing for the kings confession, the former eventually won. alNumns baptism was the result of his long spiritual quest, although he had sought the Sassanid King Chosroes II Parwz consent for the procedure. After the baptism of alNumn and that of his relatives and nobility, Christianity in the form of Nestorianism gradually superseded traditional Arab beliefs as well as Monophysitism and eventually became the dominant confession in AlHirah.Статья посвящена крещению анНумана III (годы правления 579 601), арабского царя из династии Лахмидов, члены которой правили в Хире в начале III VII вв. как наместники Сасанидов. Христианство проникло в Хиру самое позднее в конце IV в. и в дальнейшем поступательно утверждалось в ней. Господствующим идейным направлением в хирской церкви было несторианство, которого придерживалась церковь Сасанидской державы. С течением времени христианенесториане появились и среди Лахмидов. АнНуман III крестился в 593/94 г. рассказы источников об этом событии приведены в приложении к статье. За духовное влияние на царя боролись несториане и монофизиты победа в итоге осталась за первыми из них. К крещению анНумана привели духовные искания, хотя он предварительно согласовал этот шаг с сасанидским царём Хосровом II Парвизом. После крещения анНумана, его родственников и знати христианское вероучение несторианского толка окончательно стало господствующим в Хире, вытеснив традиционные арабские верования, а также монофизитство.
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T. N., Timothy Lim. "‘What if We Could?’." Ecclesiology 11, no. 1 (January 23, 2015): 65–83. http://dx.doi.org/10.1163/17455316-01101005.
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Ecumenists believe that the recent convergence text The Church: Toward a Common Vision (tcv) rides on the success of Baptism, Eucharist, and Ministry (bem) and offers churches a way forward in the quest for Christian unity. This article productively imagines the future of a reconciled unity on the basis of tcv. I will use the notion of ‘productive recognition’ as a springboard to launch this image of ‘productive ecumenism’. Churches need to reframe what they have historically understood as fundamental challenges to unity. Only then can they envision ‘what if we could?’ and replace ‘but we can’t!’. This invitation expresses ecumenism in terms of confessions, sacramentalities, and the witness of the gospel.
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Anna, Koldushko. "The Case of Anti-Soviet Baptist Group in Shchuchye-Ozersk District of Perm region: an Ethno-Confessional Aspect of Mass Operations in 1937-1938." TECHNOLOGOS, no. 1 (2021): 46–54. http://dx.doi.org/10.15593/perm.kipf/2021.1.04.
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Mass repressive operations of the 1930s are really remained one of the most relevant topics for research. At the present stage of development of historical science, key attention is paid to the direction of mass operations of the 1930s-Kulak, national lines (Polish, German, etc.), and the identification of local features of their realization. Recently, historians have paid great attention to the implementation of the internal logic and mechanisms of mass repressive actions. We can say that the focus of research is shifting to the micro-historical field: to individuals who suffered from repression, to small settlements in which arrests were especially widespread. This approach allows us to see important details and features which could not be found in the generalized works devoted to mass operations of the 1930s: distortions of central directives on the ground, the influence of local specifics, and so on. In this study the author has made an attempt to determine and analyze the specifics of ethno-confessional aspect of mass operations by the example of the case of the anti-Soviet Baptist group in the Shchuchye-Ozersk district of Perm region. The aim of the work was to identify and analyze the directions of repressive actions by the example of this case, to study the role of ethnic and confessional factors in the course of mass operations in places of compact residence of Germans. Both narrative and traditional analytical methods were used as methodological tools of the research: historical-genetic, historical-comparative, historicaltypological. The main sources the author relied on were the written ones which were included in archival and investigative cases: questionnaires of arrested persons, interrogation protocols, indictments, materials of court sessions, etc. As a result, the author identified several areas, or storylines, of the case of the anti-Soviet Baptist group in Shchuchye-Ozersk district of Perm region: espionage, Kulak, ethnic and confessional; the internal logic of the case was reconstructed, it has been shown as accusation accents shifted due to the influence of political conjuncture, also the author has mentioned the influence of natural factors on the outcome of the trial.
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Fröhlich, Hans Bruno. "Interconfessional Marriage and Recognition of Baptism. A Case Study from the Orthodox Church Register in Sighişoara." Review of Ecumenical Studies Sibiu 10, no. 3 (December 1, 2018): 335–45. http://dx.doi.org/10.2478/ress-2018-0027.
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Abstract Due to the fact that the Orthodox Church considers marriage a sacrament, this can only be concluded on the basis of ακρίβεια, when both spouses are orthodox. This case study is looking into the Orthodox Church marriage registers from Sighişoara for marriages of people of other confessions as well as into the baptismal registers, if the non-orthodox were baptized or confirmed (chrismation). From this qualitative case study, one can conclude that, in terms of marriage ceremony and baptism, in the Orthodox Church in Sighişoara/Schäßburg κατ’ οικονομίαν has been dealt with. Children of non-Orthodox parents have been baptized, and non-Orthodox couples have been married without the non-Orthodox being confirmed to Orthodoxy, let alone be (re)baptized.
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Sitarchuk, Roman Anatoliyovych. "A Review of Contemporary Historiographical Studies on the Seventh-day Adventist History in Ukraine." Ukrainian Religious Studies, no. 49 (March 10, 2009): 249–60. http://dx.doi.org/10.32420/2009.49.2018.
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After the declaration of independence of our state and the beginning of the change of ideological accents in the scientific historical literature, we trace the revival of interest among contemporary religious scholars to the history of Protestantism, in particular to its later varieties - Baptism, Evangelism, Adventism, Pentecost. This is due primarily to the presence of many "vacant" topics, as well as the emergence in some academic and educational institutions areas and even schools that specialize in this area. Work began to emerge in the study of confessions, which increased the total number of religious and historical literature and prompted its systematization. The purpose of this publication is to analyze above all those works that have advanced new conceptual approaches to working out the history of Seventh-day Adventists in Ukrainian lands.
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Hirvonen, Vesa. "Mental disorders in commentaries by the late medieval theologians Richard of Middleton, John Duns Scotus, William Ockham and Gabriel Biel on Peter Lombard’s Sentences." History of Psychiatry 29, no. 4 (July 20, 2018): 409–23. http://dx.doi.org/10.1177/0957154x18788514.
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In their commentaries on the Sentences, Richard of Middleton, John Duns Scotus, William Ockham and Gabriel Biel reflect whether mentally-disturbed people can receive the sacraments (Baptism, Eucharist, confession, marriage) and fulfil juridical actions (make a will or take an oath). They consider that the main problem in ‘madmen’ in relation to the sacraments and legal actions is their lack of the use of reason. Scotus and Ockham especially are interested in the causes of mental disorders and the phenomena which happen in madmen’s minds and bodies. In considering mental disorders mostly as naturally caused psycho-physical phenomena, Scotus and Ockham join the rationalistic mental disorder tradition, which was to become dominant in the early modern era and later.
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Wainwright, Geoffrey. "An Ecclesiological Journey: The Way of the Methodist – Roman Catholic International Dialogue." Ecclesiology 7, no. 1 (2011): 50–70. http://dx.doi.org/10.1163/174553110x540905.
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AbstractEcclesiology eventually imposed itself as the main theme of the international Methodist / Catholic dialogue by virtue of what have been from the beginning the differences in the respective self-understanding and ecclesial claims of the partners. Confessing that no ecclesiology shaped in a time of division is likely to be entirely satisfactory, the Joint Commission in its Nairobi Report of 1986 ('Towards a Statement on the Church') began exploring 'ways of being one Church' that might obtain in the case of reunion, and the goal of the Methodist / Catholic dialogue was formulated as 'full communion in faith, mission and sacramental life'; and so it has remained, although 'governance' should probably be added as a fourth element in communion. By the time of the Seoul Report of 2006 ('The Grace Given You in Christ: Catholics and Methodists Reflect Further on the Church'), the Commission decided to face head-on the need for 'a mutual reassessment' in the 'new context' set by the ecumenical movement: each partner would look at the other with the eye of faith for what could be discerned there as 'truly of Christ and of the Gospel and thereby of the Church'. The way was thus opened for an 'exchange of gifts' on the road to 'full communion'. The dialogue continues to confront long-standing questions on what may be called 'the instrumentality of grace' as the Joint Commission prepares a Report for Durban 2011 on 'Encountering Christ the Saviour: Church and Sacraments'. The classic Faith and Order themes of baptism, eucharist and ministry remain in need of full settlement, and an ecumenical confession of 'the faith of the Church' would be welcome. Meanwhile, the Joint Commission has produced – under the title 'Together to Holiness'- a thematic synthesis of the first eight rounds of dialogue (1967-2006).
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Seiling, Jonathan R. "Canadian Contributions to Anabaptist Studies since the 1960s." Renaissance and Reformation 37, no. 4 (April 30, 2015): 19–48. http://dx.doi.org/10.33137/rr.v37i4.22638.
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Anabaptist studies in Canada have been marked by an exceptional degree of productive, inter-confessional (or non-confessional) engagement, most notably between Mennonites, Baptists, and Lutherans. The institutions making the greatest contributions have been at the University of Waterloo (including, but not exclusively, Conrad Grebel University College), Queen’s University, and Acadia Divinity College. The geographic expansion of Anabaptist studies beyond the traditional Germanic centres into eastern Europe and Italy, and the re-orientation of analysis away from primarily theological or intellectual history toward a greater focus on socio-political factors and networking, have been particular areas in which Canadian scholars have impacted Anabaptist studies. The relationship of Spiritualism (and later Pietism) to Anabaptist traditions and the nature of Biblicism within Anabaptism, including the greater attention to biblical hermeneutics with the “Marpeck renaissance,” have also been studied extensively by Canadians. International debates concerning “normative” Anabaptism and its genetic origins have also been driven by the past generations of Canadian scholars (monogenesis, polygenesis, post-polygenesis).
Les études anabaptistes ont été marquées au Canada par un degré exceptionnel de collaboration productive, interconfessionnelle et non-confessionnelle, en particulier entre les mennonites, les baptistes, et les luthériens. Les institutions qui ont le plus contribué à cette collaboration sont les établissements de Waterloo (y compris, entre autres, le Conrad Grebel University College), la Queen’s University et l’Acadia Divinity College. Les études anabaptistes ont déployé leurs intérêts au-delà des centres germaniques traditionnels vers l’Europe de l’Est et l’Italie. Les chercheurs canadiens en études anabaptistes ont contribué de façon importante aux transformations de leur discipline, qui ont amené cette dernière à s’éloigner de l’histoire théologique et intellectuelle fondamentale pour se concentrer davantage sur les facteurs et les réseaux socio-politiques du mouvement anabaptiste. Les chercheurs canadiens ont aussi approfondi les thèmes de la relation du spiritisme (et plus tard, du piétisme) avec les traditions anabaptistes, et du biblicisme propre à l’anabaptisme, incluant l’intérêt croissant pour l’herméneutique biblique dans le cadre de la Renaissance de Marpeck. Des générations de chercheurs canadiens ont également fait leur marque dans les débats internationaux au sujet de l’anabaptiste « normatif » et de sa généalogie (monogenèse, polygenèse, post-polygenèse).
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Blokhin, Vladimir. "THE REGULATION OF ISSUES OF PERFORMING BAPTISM AND OCCASIONAL CHURCH RITUALS IN THE CONTEXT OF RUSSIA-ARMENIA INTERFAITH RELATIONS (1828–1905)." History, Archeology and Ethnography of the Caucasus 16, no. 3 (November 1, 2020): 565–80. http://dx.doi.org/10.32653/ch163565-580.
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The article attempts to analyze the regulation of situations in which, for the commission of the sacrament of baptism and other church demands, persons of Orthodox confession were forced to turn to the priests of the Armenian Apostolic Church, and persons of the Armenian confession to the Orthodox priests. However, it was not a question of a change in religion. It was established that such situations occurred due to forced circumstances and often entailed negative consequences of state-legal, church-canonical and domestic nature. For example, the fact that an Armenian priest baptized a child born to Orthodox spouses was regarded as "seduction from Orthodoxy", even if it was caused by a dangerous disease of a newborn. The baptism of an Armenian child in the Orthodox rank led to intra-family religious strife: the child was now considered a member of the Orthodox Church, while his parents continued to belong to the Armenian Church.
It is concluded that, firstly, the entry of Eastern Armenia and the Armenian Apostolic Church into Russia played a significant role in the emergence of church-practical situations and the need for their regulation by Russian law and the governing bodies of both Churches. Secondly, the decree of the Echmiadzin Synod of 1854 granted the Armenian priests the right to perform all church sacraments in respect of children baptized in their infancy in the Orthodox rite, provided that the parents, being of Armenian religion, did not give a written obligation to raise their children in the Orthodox religion. Thirdly, the patronizing policy of the empire regarding Orthodoxy and the dominant position of the Russian Church led to a complication of relations between the Orthodox clergy and the clergy of the Armenian Church. In cases where representatives of both Churches had equal initial rights to perform public church actions (for example, the rite of blessing of water on the feast of the Epiphany within the same city), primacy, and in some cases (as, for example, in 1858 in Astrakhan) exclusive right granted to the Russian Church.
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Lodberg, Peter. "Grundtvig i økumenisk perspektiv." Grundtvig-Studier 49, no. 1 (January 1, 1998): 157–74. http://dx.doi.org/10.7146/grs.v49i1.16276.
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Grundtvig in an Ecumenical PerspectiveBy Peter LodbergN.F.S. Grundtvig’s theology has often been perceived as a uniquely Danish phenomenon. This has resulted in a failure to appreciate the ecumenical themes in his theology and has precluded a positive consideration of what impulses his comprehensive work may have added to the ecumenical debate about such issues as practical theology, ecclesiology, and the relationship between Scripture and tradition.The article points out that in order to understand Grundtvig’s church view it is absolutely essential to begin with the Danish version of a classical discussion in ecumenical theology: the relationship between justification and church, christology and ecclesiology, as it manifested itself in the discussion between Grundtvig and H.N. Clausen about the nature of Catholicism and Protestantism.In Kirkens Gienmæle (The Rejoinder of the Church), Grundtvig rejects the attempt by modem Protestantism to establish a fundamental difference between the two versions of the understanding of Christianity in the Western Church as far as the question of the relationship between justification and church is concerned. According to Grundtvig, such an attempt is bound to end in heresy, since it fails to appreciate the actual historical church as the bearer of God’s salvation in the world. Instead Grundtvig emphasizes an ecumenical ecclesiology, starting from a common confession of the Apostles’ Creed, Baptism and Communion, which are the unifying elements of all Christians, regardless of differences in theological dogma. Hence follows that there is no fundamental difference between Catholicism and Protestantism, but a shared basic view as far as the content and celebration of faith is concerned.Thus, what Grundtvig achieves is a theological freedom to remain critical of the transformations undergone by the historical church in its many confessional and national versions through the ages. But at the same time this means that there is a decisive systematic-theological point in emphasizing that Grundtvig always speaks about the Christian Church before he speaks about the confessional or national church. It should be stressed at the same time that the all-Christian church is not invisible or an unattainable ideal, but a historical fact when the congreation is gathered for divine service. Here the Gospel and the Holy Communion is administered to people, so the faith must live in their hearts.Grace is thus inseparable from and dependent on the sacramental presence as it is experienced in the church which is the congregation celebrating divine service. Thus the way has been opened for a positive consideration of Grundtvig’s contributions to ecumenical theology.
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Jemielity, Witold. "Czas udzielania chrztu, bierzmowanie, częstość spowiedzi w diecezji augustowskiej czyli sejneńskiej i łomżyńskiej." Prawo Kanoniczne 49, no. 1-2 (June 15, 2006): 31–66. http://dx.doi.org/10.21697/pk.2006.49.1-2.01.
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In the Catholic Church it is a religious dogma that Jesus Christ established Holy Sacraments, therefore they are constant. Whereas, practising of these sacraments by the congregation is defined by the Church common law and regional Church law, moreover, there are local and country habits added. Regulations of both kinds of law, common and regional, have changed within the centuries, what influenced the time, place and way of practising sacraments. The author showed these changes as regards the time of the child’s baptism after his birth, Confirmation and frequency of confession. In the nineteenth century the child had to be baptized until he was three days old, later it was eight days after his birth and in the midway period parents brought their children to be baptized in the period of two weeks. After the IIWW this period was much longer and reached even several months. For many centuries Confirmation seemed to be forgotten. The Bishop’s vicarious visited their Parishes and, despite being priests, they did not have the right to practise this sacrament. Considerable change as regards confirmation was introduced in the twentieth century. Sacraments of penance were associated especially with the Easter time. Numerous representants of the congregation confessed and received the Holy Communion once a year. More frequent confession and repeated receiving of the Holy Communion have become more and more popular in the several past decades.
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Murphy, Francesca. "Fergus Kerr's Wittgensteinian ‘Philosophy of Theology’: An Appreciation and a Critique." Scottish Journal of Theology 45, no. 4 (November 1992): 449–64. http://dx.doi.org/10.1017/s0036930600049309.
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Toward the conclusion of his Theology After Wittgenstein, Fergus Kerr states that,The rationalistic attempt to find the deeper psychological or evolutionary significance of ceremony only distracts us from the deep significance that a description of the event already communicates…The sacrifice of the priest-king is no different in kind from religious actions that we might ourselves perform …, confessing one's sins…, baptism……The phenomena of the natural world, of birth, of death, and of sexual life… none of which is especially mysterious but any of which can become so to us prompt certain human reactions. …these customs are not adopted because of views that people have; they are too primitive and unreflective for that, they are reactions, in certain situations.
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Aleksey, Glushaev. "Confessional Practices of Ablution in the Movement of Baptists-“Initiatives” (1960s – early 1980s): Historicalcultural Aspects." BULLETIN OF PNRPU. CULTURE. HISTORY. PHILOSOPHY. LAW, no. 1 (2020): 47–56. http://dx.doi.org/10.15593/perm.kipf/2020.1.04.
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Cappelørn, Niels Jørgen. "Gudbilledlighed og syndefald: Aspekter af Grundtvigs og Kierkegaards menneskesyn på baggrund af Irenæus." Grundtvig-Studier 55, no. 1 (January 1, 2004): 134–78. http://dx.doi.org/10.7146/grs.v55i1.16459.
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Gudbilledlighed og syndefald. - Aspekter af Grundtvigs og Kierkegaards menneskesyn på baggrund af Irenæus.[The Image and Likeness of God and the Fall of the Human Being. - Aspects of Grundtvig's and Kierkegaard's Conceptions of the Human Being in light of Irenaeus]By Niels Jørgen CappelørnIn his account of the human being, the early church father Irenaeus, the bishop of Lyon (in the second century, C.E.), makes a distinction between imago dei and similitudo dei based on the Genesis account of the creation of human beings in the image and likeness of God (Gen 1:26-27). It is the thesis of this article that this distinction can be traced in the works of N. F. S. Grundtvig and Soren Kierkegaard and that this distinction opens possibilities for finding and demonstrating new and parallel elements in Grundvig’s and Kierkegaard’s respective conceptions of the human person, particularly concerning the relationship between the image and likeness of God in human beings and the Fall.Grundtvig studied Irenaeus for the first time in 1823 and produced a translation of the fifth and final book of his apologetic work, Adversus haereses, in 1827. Kierkegaard seems not to have studied Irenaeus’ own texts, but a good ten years after Grundtvig’s translation he read about the theology of Irenaeus in Johannes Adam Mohler’s Athanasius der Große und die Kirche seiner Zeit from 1827.Irenaeus’ conception of the human being with regard to both the Fall and the rebirth in Christ can be summarized as follows: The human being consists of body and soul, which is its substance, and this substance must become united with the Spirit of God if the individual is to become a complete spiritual person. What was lost in Adam is won in Christ. But not all was lost with the Fall. The image of God is still within the human soul while the likeness of God, which resides in the human spirit, has been lost and must be reborn of the Holy Spirit.The image of God in the soul is freedom, and this remains with human beings. At times, this freedom assents to the flesh and falls into earthly desire, at times it follows the will of God and submits to His Spirit, which is granted anew in Christ.The account here of Grundtvig’s conception of the human being - specifically with regard to the consequences of the Fall for the image and likeness of God that was endowed to human beings at creation – is based on Den christelige Børnelærdom, [Elementary Christian Doctrine], which was first published in a series of articles in 1855-61 and which was later republished in book form in 1868. Additionally, it is based on a series of hymns and spiritual songs from the same period, especially “Hvor skal jeg Guds Billed finde?” [Where Shall I God’s Image Find?] and “I Begyndelsen var Ordet / Gjenlyds-Ordet i vort Bryst,” [In the Beginning Was the Word / The Resonating Word in Our Breast] together with a sermon from 1839 on Mark 7: 31-37, and finally, ‘Christenhedens Syvstjeme’ [The Pleiades of Christendom] (1854-55).The corresponding account of Kierkegaard’s conception is based on several sources: The Concept of Anxiety (1844) where the author engages in a critical rejection of the Augustinian-Lutheran understanding of inherited sin; “An Occasional Discourse” and “What We Learn from the Lilies in the Field and the Birds of the Air” from Upbuilding Discouses in Various Spirits (1847); and his discourses for Friday Communion in Christian Discourses (1848), in Three Discourses at Communion on Fridays. The High Priest - The Tax Collector - The Woman Who Sinned (1849) and in Two Discourses at the Communion on Friday (1851). Additionally, a series of other texts is consulted, including passages from Philosophical Fragments (1844) and Journals EE (1839) and HH (\ 840-41).These two respective accounts reveal that the thesis of the article cannot be comprehensively applied in every detail and for every text; the constmction is too schematic and static to do justice to Gmndtvig’s dynamics and Kierkegaard’s dialectics. But as a backdrop to a reading and comparison of their respective conceptions of the human being with regard to the Fall and its consequences for the image and likeness of God in human beings, it has been helpful to treat essential aspects of their respective anthropologies.Both Gmndtvig and Kierkegaard agree with Irenaeus that human beings consist of a triad: body, soul and spirit. And they share the conviction that human beings possess an original divine stamp, established in creation, in the form of the image and likeness of God.This stamp has not completely perished with regard to the image of God, but with regard to the likeness of God, it has been lost – though Grundtvig and Kierkegaard do not make the distinction between imago dei and similitudo dei as sharply.In Grundtvig, one finds first and foremost that despite the Fall, a positive element of God’s image survives in the soul as “the resonating word” which can both hear and utter God’s creative Word. In Kierkegaard, one finds first and foremost that because of the Fall a negative element of God’s image is left behind as a cracked and split freedom which is, however, manifest positively as a consciousness of sin and a desire for God. For both of them - insofar as Irenaeus’ distinction can be sustained - a remnant of God’s image in the soul remains while the likeness of God in the spirit has been lost. They likewise agree that God’s Spirit is the driving force for both the renewal and reunification of the image and likeness of God. For Grundtvig, this renewal of the image of God and the rebirth of the likeness of God takes place through the Holy Spirit in Baptism. For Kierkegaard, where Baptism does not have the same signifying meaning, it takes place in the interaction between Confession and Communion.Grundtvig maintains a clear axis between Baptism and Communion, with an emphasis on Baptism as the place where human “sin-guilt,” which is a consequence of the Fall, is forgiven and erased once and for all. By contrast, Kierkegaard inserts a third element, Confession, so that the schema appears as follows: Baptism, Confession, Communion, but with an emphasis on Confession as the place where human beings confess their sins and God grants His forgiveness. Grundvig underscores first and foremost that Baptism is a spiritual bath of rebirth and, secondly, that it is a covenant. To be sure, they are in agreement that Baptism must be appropriated in faith but Kierkegaard, more than Grundtvig, insists that human beings constantly fall away from and break the covenant. It is here that the confessee’s admission of sin and the absolved one’s reception of God’s forgiveness in Confession receives decisive significance as a preparation to and precondition for going to Communion worthily and for accepting forgiveness at the Lord’s table.In neither of them is there a mention of a “creation anew” in the form of a second creatio ex nihilo (creation from nothing) - at least not as the dominant theme - but rather a renewal, a rebirth, a redemption, a restoration, a repetition, and a reunification in spirit and truth. While Grundtvig, who thinks especially dynamically and metaphorically, places emphasis on the homogeneous quality of the states before and after the Fall or, more specifically, before and after renewal and rebirth, Kierkegaard - who thinks more dialectically and conceptually - points to the heterogeneous quality. For both of them, one can speak of a growth: in Grundtvig, a growth in faith, hope and charity; in Kierkegaard, a growth in faith and especially in following Christ as truth which brings about a sanctifying fellowship of love and suffering in Christ.
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Holmes, Stephen R. "A Note Concerning the Text, Editions, and Authorship of The 1660 Standard Confession of the General Baptists." Baptist Quarterly 47, no. 1 (January 2, 2016): 2–7. http://dx.doi.org/10.1080/0005576x.2015.1127064.
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Hill, Christopher. "The Nordic and Baltic Churches." Ecclesiastical Law Journal 3, no. 17 (July 1995): 420–23. http://dx.doi.org/10.1017/s0956618x00000429.
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In October 1992 representatives of the British and Irish Anglican Churches, together with their counterparts from the Nordic and Baltic Lutheran Churches signed an historic agreement near Porvoo in Finland which, if accepted by all these churches, will bring about their closer communion. The Porvoo Common Statement and a supporting dossier of Essays on Church and Ministry in Northern Europe were published in 1993 (Together in Mission and Ministry, Church House Publishing, London). The Porvoo Common Statement is now being considered by the General Synod which will be asked to accept a core Joint Declaration. This begins by a mutual acknowledgement of each other's churches as part of the One, Holy, Catholic and Apostolic Church. A second acknowledgement follows concerning the mutual presence of the Word of God and the Sacraments of baptism and the eucharist;then acknowledgements of the common confession of the apostolic faith and the ministry as both an instrument of grace and as having Christ's commission.
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Potapova, N. V. "The missionary activity of Russian Evangelical Christians and Baptists in 1917: On materials of confessional press." Петербургский исторический журнал, no. 2 (2014): 114–24. http://dx.doi.org/10.51255/2311-603x-2014-00029.
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Osipova, Victoriya V. "State-Confessional Relations of the Perestroika Period: Prerequisites for Russian Religious Policy." History 19, no. 8 (2020): 104–16. http://dx.doi.org/10.25205/1818-7919-2020-19-8-104-116.
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The article studies the process of changing religious policy in the context of socio-political reforms of the 1980s; analyzes the factors that contributed to the soviet religious policy and the impact of the policy’s changes on the religious life of the 1990s. It discusses the period when Russian society was continuing to looking for a consensus on the role of religion in the public and political spheres. Based on the state archives materials (The State archive of the Russian Federation and The Russian State archive of modern history) this research aims to identify the functions of the Union and Republican Councils for religious Affairs as the key institutions implementing religious policy. The author comes to the conclusion that the 1980s religious policy was manifested in the conceptual rethinking of the place of religion in everyday discourse. Changes in religious policy have caused not only a development of the relationship between the state and the faithful. They contributed to the new phenomena of soviet society, for example, certain religious groups, previously recognized as “extremist”, have become actively involved in the legal field and “normal” social activities. An important event was the celebration a millennium since the 988 Baptism of Rus’ when Gorbachev received Patriarch Pimen and other Holy Synod members inside the Kremlin. The transition to new forms and methods of interaction with religious institutions was realized. The faith reemerged into the public sphere and believers engaged in charity, education, mission and publishing. As a result of the resurgence of religious freedom and the democratization of the legal regulation regarding religious organizations was the adoption in 1990 of the new law “On freedom of conscience and religious organizations”.
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Schainker. "Jewish Conversion in an Imperial Context: Confessional Choice and Multiple Baptisms in Nineteenth-Century Russia." Jewish Social Studies 20, no. 1 (2013): 1. http://dx.doi.org/10.2979/jewisocistud.20.1.1.
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Tingle, E. C. "The conversion of infidels and heretics: baptism and confessional allegiance in Nantes during the early wars of religion (1550-1570)." French History 22, no. 3 (June 26, 2008): 255–74. http://dx.doi.org/10.1093/fh/crn025.
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