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Journal articles on the topic 'Baptist union churches'
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1
Sannikov, Sergiy. "Discussions About Water Baptism in West and East." European Journal of Theology 28, no. 2 (December 1, 2020): 136–43. http://dx.doi.org/10.5117/ejt2019.2.005.sann.
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SummaryThis article analyses the emergence of new liturgical thinking in the Baptist movement, especially in the Slavic Baptist churches, in the context of the worldwide liturgical renewal. The author points to British Baptist sacramentalism, to ‘A Manifesto for Baptist Communities’ in North America, criticising these movements, and then to the comparable discussion in the Slavic churches after the collapse of the Soviet Union. Particular emphasis is put on water baptism, as a test case showing different theological approaches to understanding God’s presence in the liturgy. The article considers the discussion on the understanding of baptism in the journal Theological Reflections and concludes that the question of what saves ‐ faith, repentance or baptism ‐ is incorrect because it does not take into account the integrity of the process of salvation shown in the Bible.RésuméL’auteur analyse les nouvelles conceptions liturgiques au sein de la mouvance baptiste, plus particulièrement dans les Églises baptistes slaves, et ce dans le contexte d’un renouveau liturgique mondial. Il fait état du sacramentalisme baptiste britannique, du « manifeste pour les communautés baptistes » en Amérique du nord, critique ces mouvements, puis considère les tendances comparables dans les Églises slaves suite à la chute de l’Union soviétique. Il considère en particulier le baptême d’eau comme un cas type permettant de mettre en lumière des approches théologiques diverses à propos de la présence de Dieu lors de la pratique liturgique. Il considère le traitement du baptême dans le journal intitulé Theological Reflections et conclut que la question de savoir si c’est la foi, la repentance ou le baptême qui sauve est inappropriée parce qu’elle ne prend pas en compte la globalité du processus de salut tel qu’il apparaît dans la Bible.ZusammenfassungDer vorliegende Artikel analysiert ein neues liturgisches Denken, das unter den Baptisten Raum gewinnt, insbesondere in den slawischen Baptistengemeinden, und zwar im Rahmen der weltweiten liturgischen Erneuerungsbewegung. Der Autor verweist auf Sakramentalismus bei den britischen Baptisten sowie auf ,,Ein Manifest für Baptistische Gemeinden“ in Nordamerika und unterzieht diese Bewegungen einer kritischen Betrachtung. Dann wendet er sich einer ähnlichen Diskussion in den slawischen Kirchen und Gemeinden nach dem Zusammenbruch der Sowjetunion zu. Er legt einen besonderen Schwerpunkt auf die Wassertaufe als Testfall und zeigt unterschiedliche theologische Ansätze auf, die Gegenwart Gottes in der Liturgie zu begreifen. Der Artikel berücksichtigt die Diskussion über das Verständnis von Taufe in der Zeitschrift Theological Reflections und zieht die Schlussfolgerung, dass die Frage nach dem, was rettet ‐ Glaube, Buße oder Taufe ‐ unzutreffend ist, weil sie nicht den gesamten Erlösungsprozess wie in der Bibel aufgezeigt berücksichtigt.
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Cronshaw, Darren. "Exploring Local Church Praxis of Public Theology." International Journal of Public Theology 14, no. 1 (May 8, 2020): 68–96. http://dx.doi.org/10.1163/15697320-12341601.
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Abstract The Baptist Union of Victoria (BUV) encourages local churches to give priority to contributing to the well-being of their local neighbourhoods through community engagement and advocacy. This commitment to holistic mission and local community development is an integral part of the public theology of local churches, given Elaine Graham’s argument that ‘practical care and service constitutes the essential praxis of public theology’. But to what extent does the reality of BUV local church mission match this rhetoric? The 2016 National Church Life Survey (NCLS) helps identify what community service BUV churches and their members are involved in. This article discusses the statistical state-wide responses of Victorian Baptists from NCLS 2016, together with interview responses from church leaders. It explores aspects of community development most valued by attenders, where church members are volunteering, and how and where churches are providing social services, prophetic advocacy and environmental care. This denominational case study illustrates that churches offering social services and fostering advocacy and creation care are functioning as the local praxis of public theology.
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Vysoven, Oksana. "CAUSES AND CONSEQUENCES OF THE BAPTIST MOVEMENT’S DIVISION IN UKRAINE." Almanac of Ukrainian Studies, no. 24 (2019): 108–13. http://dx.doi.org/10.17721/2520-2626/2019.24.19.
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The article analyzes the causes and consequences of the split in the evangelical-Baptist environment in the 1960s; found that one of the main causes of the split in the bosom of evangelical Baptist Christians was the destructive influence of state authorities on religion in general, and Christian denominations in particular when initiated by state bodies of the union of Protestant religious communities under the auspices of the All-Union Baptist Council Church for organization under control of special services bodies; it has been proved that the conflicts between the leadership of the Verkhovna Rada and the Council of Churches were artificial. The confrontations among the believers were mainly provoked by SSC agents and secret services, and were only in the hands of the Communist Party regime, which helped him control events, pacify some and repress others; it is proved that under the influence of the movement for the independence of the church from the state headed by «initiators», the regime has been operating since the second half of the 1960s. gradually began to ease the pressure on officially registered communities of evangelical Baptist Christians. Prayer meetings began to be attended by teens, and ordinary members and members of other congregations were allowed to preach. As a result of these changes and some easing of tensions between the church and the government, many believers and congregations began to return to the official union governed by the ACEBC, without wishing further confrontation; it is shown that the internal church events of the 60's of the twentieth century, which were provoked by the SSC special services and led to the split of the EBC community, reflected on the position and activities of the EBC Church and in the period of independence of Ukraine, the higher leadership of the split community (the ACEBC and the Church Council) and could not reconcile and unite in a united union. This significantly weakens their spiritual position in today's globalized world, where cohesion and competitiveness play an important role.
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Gouldbourne, Ruth. "Baptists, Women, and Ministry." Feminist Theology 26, no. 1 (August 22, 2017): 59–68. http://dx.doi.org/10.1177/0966735017714392.
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There has been a long tradition of women’s ministry in Baptist Churches in the UK. This article outlines this hidden story, from the pioneering days of women preachers, through the rise of the Deaconess Order, to women’s ordination and the present day. Reports from the Baptist Union show a lively debate, against the backdrop of changing times in the twentieth century. The article looks at women’s representation on national decision-making bodies and in national office. Women were seen as ‘complementary’ to men in nature and ministry, but often did not fit the expected roles. It ends with a call to reclaim the radical non-conformity of the Baptist tradition, with its focus on the call of God as the authority for all ministries.
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Chaplinsky, V. G. "Educational ministry in the churches of the All-Ukrainian Union of Evangelical Baptist Churches of Ukraine." Pedagogical sciences reality and perspectives 2, no. 73 (2020): 108–13. http://dx.doi.org/10.31392/npu-nc.series5.2020.73-2.25.
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Talbot, Brian R. "Fellowship in the Gospel: Scottish Baptists and their relationships with other Christian churches 1900-1945." Evangelical Quarterly 78, no. 4 (April 30, 2006): 341–60. http://dx.doi.org/10.1163/27725472-07804003.
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This article provides an overview of the relationships between churches in the Baptist Union of Scotland and other Christian denominations, not only at home but also in an international context in the first half of the twentieth century. Consideration is also given to the impact of three para-church agencies on this Scottish denomination during this period of time. The article reveals a growing input to and confidence in the growth of ecumenical relations up to the 1940s, however, more critical questions were then raised concerning the direction of the inter-church movement, which would provide the stage for a more hesitant appraisal of ecumenism in the second half of the twentieth century.
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Bornovolokov, Oleh. "Constituent Assembly of the Churches of the Christians of the Evangelical Faith in 1929: Historical and Religious Analysis." Ukrainian Religious Studies, no. 83 (September 1, 2017): 116–23. http://dx.doi.org/10.32420/2017.83.776.
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O.Bornovolokov. Constituent Assembly of the Churches of the Christians of the Evangelical Faith in 1929: Historical and Religious Analysis. Many different protestant movements are present in the modern Ukraine of the beginning of the XXI century. Pentecostal churches make up a large part of those movements. Pentecostal movement is the second largest one (after Baptist) in protestant world. This article reviews historical issues of the development of the Pentecostal churches of the Christian of Evangelical Faith. Inaugural Congress of Christians of Evangelical Faith’ Churches of Ukraine which took place in 1929 is reconstructed on the basis of archive materials, monographs and memoirs. The first part of the article introduces the subject, revealing its general historical aspects. The By-Laws and main beliefs of the Union of Christian of Evangelical Faith of Ukraine as of 1929 are analyzed; the article is making a summary of their most important component parts.
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Кухарчук, О. С., and К. М. Мовчан. "ACTIVITIES OF THE ALL-UKRAINIAN UNION OF THE CHURCHES OF THE EVANGELICAL BAPTIST CHRISTIANS IN TRANSCARPATHIA." International scientific journal «Education and Science», no. 1(28) (2020): 22–28. http://dx.doi.org/10.31339/2617-0833-2020-1(28)-22-28.
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Lahno, O. P. "The Beginnings of the Opposition Movement in the Environment of Evangelical Baptist Christians during the 1950s." Ukrainian Religious Studies, no. 47 (June 3, 2008): 139–46. http://dx.doi.org/10.32420/2008.47.1956.
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During the Soviet-German war, the Soviet upper party leadership of the USSR decided to unify state religious policy, leading the movement to unite various Protestant organizations into a single governing spiritual center of the six churches. The secular atheist power sought to fully subdue all religious movements in the USSR in order to establish full control over the believing population of the Soviet Union and the spiritual sphere of life of Soviet citizens. Not all believers liked this prospect, and they tried to resist this "unbelievers" pressure.
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Homer, Michael W. "Seeking Primitive Christianity in the Waldensian Valleys: Protestants, Mormons, Adventists and Jehovah's Witnesses in Italy." Nova Religio 9, no. 4 (May 1, 2006): 5–33. http://dx.doi.org/10.1525/nr.2006.9.4.005.
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During the nineteenth century, Protestant clergymen (Anglican, Presbyterian, and Baptist) as well as missionaries for new religious movements (Mormons, Seventh-day Adventists and Jehovah's Witnesses) believed that Waldensian claims to antiquity were important in their plans to spread the Reformation to Italy. The Waldensians, who could trace their historical roots to Valdes in 1174, developed an ancient origins thesis after their union with the Protestant Reformation in the sixteenth century. This thesis held that their community of believers had preserved the doctrines of the primitive church. The competing churches of the Reformation believed that the Waldensians were "destined to fulfill a most important mission in the Evangelization of Italy" and that they could demonstrate, through Waldensian history and practices, that their own claims and doctrines were the same as those taught by the primitive church. The new religious movements believed that Waldensians were the best prepared in Italy to accept their new revelations of the restored gospel. In fact, the initial Mormon, Seventh-day Adventist, and Jehovah's Witness converts in Italy were Waldensians. By the end of the century, however, Catholic, Protestant, and Waldensian scholars had debunked the thesis that Waldensians were proto-Protestants prior to Luther and Calvin.
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Muryawati, Monica, and Bambang Ismanto. "Pengembangan Website “Sayang Anak Indonesia” Gabungan Gereja Baptis Indonesia." Kurios 6, no. 2 (November 2, 2020): 173. http://dx.doi.org/10.30995/kur.v6i2.139.
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Children’s character education becomes the most important part of the Indonesian education system. The church as part of the community has a moral responsibility to take part in it. Union of Indonesian Baptist Churches (UIBC/GGBI) launched Sayang Anak Indonesia (SAIN) movement and start the socialization 2017 to all church member bodies. This movement is a biblical based holistic children’s character education to children aged 0-15year old which promotes the local cultural wisdom the cultivate nationalism. The method used in this research is research and development. The subjects were pastors, parents, mentors, and children. The data analysis technique used is descriptive qualitative. The results obtained in this study are (1) the implementation of SAIN movement in the regions has not fully met expectations due to the lack of information and communication between mentor and the national team; (2) mentor needs a practical manual to implement SAIN movement; (3) the result of this research is developing SAIN website as the communication, information and curriculum discussion media for a mentor.
Abstrak
Pendidikan karakter anak menjadi perhatian penting dalam sistem pendidikan di Indonesia. Gereja sebagai bagian komunitas masyarakat memiliki tanggung jawab moral untuk ikut berperan serta. Gabungan Gereja Baptis Indonesia (GGBI) meluncurkan gerakan Sayang Anak Indonesia (SAIN) yang mulai disosialisasikan pada tahun 2017 kepada gereja-gereja anggota. Gerakan ini adalah pola pendidikan karakter kristiani kepada anak usia 0-15 tahun secara holistik dengan menggunakam kearifan budaya lokal sebagai bagian penanaman rasa kebangsaan. Metode yang digunakan dalam penelitian ini adalah penelitian dan pengembangan. Subyek dalam penelitian ini adalah pendeta, orang tua, pamong, dan anak. Teknik analisis data yang digunakan adalah deskriptif kualitatif. Hasil yang diperoleh adalah (1) pelaksanaan kegiatan gerakan Sayang Anak Indonesia di daerah belum sepenuhnya memenuhi harapan karena kurangnya informasi dan komunikasi antar pamong maupun dengan tim nasional sebagai penggerak; (2) perlunya panduan praktis pelaksanaan kegiatan gerakan Sayang Anak Indonesia; (3) penelitian menghasilkan pengembangan website Sayang Anak Indonesia sebagai media komunikasi dan informasi serta diskusi kurikulum bagi para pamong.
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Maffly-Kipp, Laurie F. "Mapping the World, Mapping the Race: The Negro Race History, 1874–1915." Church History 64, no. 4 (December 1995): 610–26. http://dx.doi.org/10.2307/3168841.
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In 1883, the African American Baptist preacher George Washington Williams published hisHistory of the Negro Race in America, 1619–1880. The book, a fundamentally optimistic account of the black presence in the New World, represented an attempt by the well-educated, northern divine to balance his commitments to an American evangelical tradition with an awareness of the ongoing oppression of his fellow African Americans at the hands of whites. “I commit this work to the public, white and black,” he noted in the preface, “to the friends and foes of the Negro in the hope that the obsolete antagonisms which grew out of the relation of master and slave may speedily sink as storms beneath the horizon; and that the day will hasten when there shall be no North, no South, no Black, no White,—but all be American citizens, with equal duties and equal rights.” The work revealed much about Williams: his upbringing in antebellum Pennsylvania as the child of an interracial union, his training at Howard University and Newton Theological Seminary, and his work experiences at Baptist churches in New England and Ohio. But this particular passage highlights the motivating force behind the book: it reveals, in anticipation of a historical narrative of over two hundred years of African enslavement, Williams's desire to recast much of the American past. Williams's historical account was, at heart, an attempt to impart moral meaning to the present by reconstructing the historical consciousness of both blacks and whites. In this desire, Williams fit precisely Friedrich Nietzsche's characterization of “historical men,” those who “believe that ever more light is shed on the meaning of existence in the course of itsprocess, and they look back to consider that process only to understand the present better and learn to desire the future more vehemently.”
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Henke, Manfred. "Toleration and Repression: German States, the Law and the ‘Sects’ in the Long Nineteenth Century." Studies in Church History 56 (May 15, 2020): 338–61. http://dx.doi.org/10.1017/stc.2019.19.
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At the beginning of the period, the Prussian General Law Code did not provide for equal rights for members of ‘churches’ and those of ‘sects’. However, the French Revolution decreed the separation of church and state and the principle of equal rights for all citizens. Between the Congress of Vienna (1815) and the revolution of 1848, Prussian monarchs pressed for the church union of Lutheran and Reformed and advocated the piety of the Evangelical Revival. The Old Lutherans felt obliged to leave the united church, thus eventually forming a ‘sect’ favoured by the king. Rationalists, who objected to biblicism and orthodoxy, were encouraged to leave, too. As Baptists, Catholic Apostolics and Methodists arrived from Britain and America, the number of ‘sects’ increased. New ways of curtailing their influence were devised, especially in Prussia and Saxony.
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Lypynsʹkyy, Vyacheslav. "The reasons for the conclusion of the union and the relation in the process of conservative and radical influence in the Brest region." Ukrainian Religious Studies, no. 81-82 (December 13, 2016): 150–65. http://dx.doi.org/10.32420/2017.81-82.749.
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In his work "Religion and Church in the History of Ukraine," V.Lipinsky primarily answers the question: Did Volodymyr the Great accept Christianity in the time when Byzantium was still in connection with Rome and the prince was "Uniate", but "Orthodox" ? Volodymyr the Great accepted Christianity in time when there was no official gap between Byzantium and Rome, but the relationship between these two Christian hierarchies was already very tense from the days of Photius, which is about a century before Vladimir baptism. The controversy over the primacy between the Pontiffs and the Constantinople Patriarchs did not accept yet the character of the complete rupture and these two hierarchies, arguing with zeal among themselves, all of them mutually recognized. In this mutual recognition of the church hierarchy, there was a connection between the two churches, which already differed considerably in their spirit.
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Gaitniece, Lāsma, and Alīda Zigmunde. "THE CONTRIBUTION OF THE BLŪMĪTIS FAMILY TO LATVIA." Via Latgalica, no. 8 (March 2, 2017): 169. http://dx.doi.org/10.17770/latg2016.8.2228.
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The aim of this article is to show through research in the archives and libraries of Latvia what the Blūmītis family accomplished in the first half of the 20th century for Latvia and how they worked successfully for the children's asylum and the private school. As even today people are speaking about the Blūmītis family, it is necessary to ask the question why this is so and what was so outstanding about this family. Out of the three brothers Osvalds Blūmītis (1903–1971) is the best known. After his studies in England at the Spurgeon's college he returned to his home-village Tilža in Latgale and founded a children's asylum there in 1928. Not only orphans found their new home there, but also many children from poor families who were impoverished by alcoholism. The children belonged to different religious communities; there were not only Baptists like Osvalds Blūmītis, but also Roman-Catholics, Lutheran-Protestants and Russian-Orthodox. Since 1927 a Baptist private school existed in Tilža which later was renamed Osvalds Blūmītis School. Besides this school there existed a children's asylum and a private primary school, which were financed by donations from Latvia, England, Sweden and Brazil. Untill 1940 there was only one institution of this kind for orphans in Latgale. About 200 children found loving care and shelter in it.Osvald’s brothers, Arturs and Adolfs were also Baptist priests as he was. Arturs Blūmītis founded a children's asylum in Jaunjelgava in 1939. In 1940 the Baptist orphan asylums and primary schools were closed. Osvalds Blūmītis left Latvia in 1939 and continued his activities in the US. When he arrived in the US, he started to work as a real estate agent but later continued his work for the Baptist church. Osvalds Blūmītis has helped about 250 Latvians to start a new life after arrival in the US. He fought communism and the policies of the Soviet Union. He also conducted radio shows ''The voice of the oppressed people''. Osvalds, Arturs and Adolfs left the country at the end of the war and became entrepreneurs in America. The active participation of the Blūmītis family – their sister and mother worked in the orphanage too – shows us how much this family was able to do for the needy.
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Society of St. Sophia, Press service. "Thank God for the gift of the unity of the Church." Ukrainian Religious Studies, no. 81-82 (December 13, 2016): 4–5. http://dx.doi.org/10.32420/2017.81-82.736.
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On December 15, 2016, in the Pontifical Lutheran Cathedral of St. John the Baptist in Rome, His Beatitude Sviatoslav, the Head of the UGCC, headed the thanksgiving to the Bishops' Divine Liturgy on the occasion of the 420th anniversary of the Union of Brest. Along with numerous faithful and clergy, the Head of the UGCC thanked God for the "unity of the Church".
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Macuka, Jekaterina. "THE MODEL OF RELATIONS BETWEEN THE STATE AND RELIGIOUS ORGANIZATIONS AND ITS IMPLEMENTATION IN THE REPUBLIC OF LATVIA." Via Latgalica, no. 2 (December 31, 2009): 63. http://dx.doi.org/10.17770/latg2009.2.1608.
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Models of relations between the state and religious organizations and the basic principles of their implementation are analyzed with the aim to determine which model of relations is being realized in the Republic of Latvia as well as to establish whether a model of relations, secured by a normative act, corresponds to the one implemented in practice. Within this work, the method of analysis has been used when considering the models of relations between the state and religious organizations, as well as the comparative method in the comparison of application of the basic principles of these models in the Republic of Latvia. The relations between the State and religious organizations are examined from the administratively legal and constitutionally legal aspect. The normative acts of the Republic of Latvia are discussed, as well as their mutual interaction and the collisions having sprung up between them. Laws and regulations of the Republic of Latvia are evaluated in connection with the norms of other European Union Member States, which regulate the relations between the state and religious organizations, and their experience. Evaluating the practice of other countries and the implemented models of relations between the state and religious organizations monographs and scientific papers by the scientists of the respective countries have been used. The content of international legal norms regulating freedom of religion have been analyzed as well as the requirements of the normative acts of the Republic of Latvia and their interaction. As grounds for conclusions, rulings by the court are chosen in cases where the application of legal norms is adjudicated concerning the realization of the right to the freedom of religion. Three fundamental principles are pointed out in the research basing on which the relations between the state and religious organizations are formed: association between the state and religious organizations, cooperation between the state and religious organizations and segregation between the state and religious organizations. Basing on the abovementioned principles, all models of relations between the state and religious organizations are formed. The model being implemented in a state can be determined by the regulation of the activity of religious organizations ensured with normative acts, by the range of rights of religious organizations, by peculiar features of preconditions, by the range of privileges, and by the burden of responsibilities imposed on religious organizations. To a large extent, the model of relations between the state and religious organizations depends on state traditions, historical development, distribution and impact of the definite religion within the state territory. The principle of unity between the state and religious organizations indicate the unity between them, institutions of religious organizations are identified as state institutions. Implementation of the abovementioned principle can manifest as an absolute unity between the state and church when state laws are based on definite religious norms and, in case of collisions, the principles of religious doctrine are applied. Or, within the abovementioned principle, two models of relations can be distinguished: a model of religious state and a model of state religion (church). The principle of cooperation between the state and religious organizations provides for separation of the state and religious organizations, they are functioning as autonomous subjects, religious organizations form their own structure and define their inner administration, the state on its part does not interfere in the inner affairs of religious organizations. Nevertheless, the state and religious organizations cooperate in order to achieve definite aims. Such a model of cooperation can be called the model of cooperation. In countries where the principle of separation of the state and religious organizations is in force and the model of segregation is functioning, the autonomy of religious organizations and the state are strictly separated. Each of these subjects is functioning in its own sphere, in parallel to one another. Religious organizations are not vested the rights to perform the functions of the state, and they do not receive financial support. Registration of a religious organization is the starting point where the activities of the state and of religious organizations come into contact. Registration of a religious organization is a basis for the model of relations between the state and religious organizations to be implemented in the given country. In the Republic of Latvia, the process of registration of religious organizations is regulated by the Law on Religious Organizations which provides for the order of registration of religious organizations as well as the legal status of the religious organizations to be registered; registration has a multi-stage structure. Initially, a congregation is registered as reregistrable, but later it acquires a regular status and after uniting the congregations can form a religious union (church). Religious unions (churches) have the right to establish dioceses and institutions. The next step in the mentioned chain includes religious organizations whose relations with the Republic of Latvia can be regulated by special laws. The State has established special relations with Evangelical Lutheran, Roman Catholic, Orthodox, Old Believer, Methodist, Baptist, Seventh-day Adventist and Moses faith (Judaist) denominations. These denominations have a peculiar status in the Republic of Latvia, the range of their rights differs from the rights of other congregations. Relations between the religious unions (churches) of these denominations and the State are regulated by special laws that define their rights and status. The Latvian Constitution (Satversme) contains a reference to the model of relations between the Republic of Latvia and religious organizations providing that the State is separated from the church. Evaluation of the features of a model of separation and its application to the relations between the Republic of Latvia and religious organizations allows to determine whether the implemented model is a model of separation or whether the relations between the State and religious organizations realized in practice belong to quite another model. The requirement for autonomy of religious organizations and the State can be regarded as satisfied, since the demand for non-interference by the State in the inner activities of religious organizations (except for the cases of violating laws) is included in the Law on Religious Organizations. Separation of religious organizations from the public rights sector presently is not being implemented. In state schools there are religious instruction lessons, religious organizations carry out religious activity in medical institutions and prisons, a service of chaplains has been established whose activity is funded from the state budget. Equality of the forms of activity of religious organizations is not guaranteed, since there exists a multi-stage registration system. A state function of performing marriage ceremonies is delegated to religious organizations. Thus, state functions are delegated to religious organizations. Besides the religious organizations are offered direct and indirect financial support which manifests in allotting tax relief as well as allocating direct grants from the state budget. The model having been established in the Republic of Latvia is a model of cooperation between the State and religious organizations. In the Constitution no state religion is provided but also no segregation of the State and religious organizations is realized. The State acknowledges the autonomy of religious organizations, however, the religious organizations receive financial support, definite functions are delegated to them, and religious organizations are operating in the public sector. Satversme lacks provisions that would truly provide that no state church exists in Latvia, but at the same time definite procedures and operations are being delegated to the church as stated by the law. The idea of amending the Satversme of the Republic of Latvia ought to be considered that would contain the provision about the model of cooperation between the State and religious organizations being realized in practice.
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Irving, Alexander J. D. "Divine Agency and Human Agency in the Sacramentology of T. F. Torrance." Evangelical Quarterly 89, no. 3 (April 26, 2018): 258–76. http://dx.doi.org/10.1163/27725472-08903005.
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Torrance’s sacramentology is characterised by the unequal collaboration of divine agency and human agency. The sacraments of the Church derive their content and significance from the act of God through the incarnate Word (the primary Sacrament), and through the sacraments of the Church, Christ himself ministers to his Church. Ultimately, this collaborative sacramentology is conditioned by its being framed within the conceptual structure of the hypostatic union, which Torrance holds to be the normative example of the divine-human relationship. The hypostatic union thus provides the necessary unitive framework for sacramental theology. Within this unitive frame, Torrance presents baptism and the Eucharist as ecclesial acts which have their presupposition and content in the act of God in Jesus Christ.
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Koczwara, Stanisław. "Katedra Piotra w nauczaniu Optata z Milewy jako ostateczny probierz prawdziwości Kościoła." Vox Patrum 46 (July 15, 2004): 155–62. http://dx.doi.org/10.31743/vp.6748.
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The article St. Peter’s Chair in the Teaching of Optatus of Mileve as the Final Criterion of Authenticity of the Church is particularly about certain period in the catholic Church history in IV century, which was experienced in the Latin Africa by schism of the Donatists. In order to prevent the division Saint Optatus broadcasted the extremely mature conception of the Saint Peter's chair, that was based on Saint Cyprian's idea. Optatus describes this power/chair as a first gift for the Church - meaning Saint Peter, who is a source of the rest of gifts such as baptism and penance. This chair was transmitted to the Saint Peter's successors as a source and tool for the Church union. Everyone who wanted to be in the harmony with me Church should maintain complete union with bishop of Rome.
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Hura, Vitalii. "MODERN UKRAINIAN PENTECOSTAL THEOLOGY: FROM HISTORY OF DEVELOPMENT TO CONTENT OF RESEARCHES." Skhid 1, no. 1 (March 5, 2021): 61–66. http://dx.doi.org/10.21847/1728-9343.2021.1(1).225329.
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The article reflects the main historical stages of the formation of Ukrainian Pentecostal theology over the past thirty years: from the “birth” of the first church schools to the defense dissertations of doctoral level. Author has presented connection between post-soviet Pentecostal dogmatic system with evangelical traditional of dispensationalism and literal hermeneutic method in study of the Bible. Obviously, that Pentecostal Churches were strongly influenced through the Baptist Bible Courses in Moscow, because many Pentecostal leaders completed them. The author demonstrated the role of Bible Seminaries founded in independent Ukraine by western missioners of leading church`s unions, like the Assembly of God and the Church of God. The article identifies two models of the Pentecostal education (“church” and “academic” approaches) that address to the different needs of church society. “Church” type of theological education tries to teach important topics connected with applied questions of church ministry. However, this approach has a weak side hidden in methodology of research. As a result, not all research papers completed by graduates of the church-oriented school are interesting for Ukrainian scientific society. For control of quality in Ukrainian theological schools, EAAA was founded. Another direction of the development of the Ukrainian pentecostal theological model thinking is the “academic model” of theological education, that today develops in cooperation with state institutions. Through the analysis of the topics of defended dissertations, the author identifies key trends in the development of the Ukrainian Pentecostal movement. Among key topics, there is introspective research of the own roots, reasons of spreading alternative church movement in USSR, and its place on the World religious map. Like prognostic conclusion of all the text, the author identified several topics that may be interesting for Western academic partners, like “theology of Maidan”, “Church peaceful strategies for East of Ukraine” and “Ecological theology in light of Chernobyl’s tragedy”.
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Müller, Ivo. "Perspectivas de condescendência diante das uniões irregulares na Igreja." Revista Eclesiástica Brasileira 64, no. 256 (May 14, 2019): 771. http://dx.doi.org/10.29386/reb.v64i256.1693.
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O autor abre o artigo, situando a família na atual conjuntura, onde o modelo familiar passou por uma significativa mudança de paradigma, ou seja, do modelo estável de valores ao modelo instável. Em seguida, tece alguns acenos históricos sobre a obrigatoriedade do matrimônio na Igreja, contrastando o matrimônio ideal com as uniões irregulares em significativo aumento no seio da Igreja. Neste contexto, o autor enfoca o batismo de crianças, cujos pais vivem de modo irregular na Igreja, e a relação entre pastoral dos divorciados recasados e participação eucarística. Releva a experiência das Igrejas Ortodoxas e das Igrejas da Reforma para, em seguida, apresentar as soluções pautadas pela Igreja Católica. Conclui o artigo, usando o exemplo do bom samaritano para demonstrar o olhar condescendente que a Igreja Católica deveria ter diante dos matrimônios falidos na Igreja.Abstract: The Author begins the article by placing the family in its present context, where the family model has been subjected to a significant change of paradigm, going from a stable to an unstable model of values. Next, he discusses some of the historical background for the fact that the matrimony is obligatory in the Church, contrasting this ideal matrimony to the “irregular unions” that are increasing significantly inside the Church. In this context, the Author focuses on the baptism of children whose parents live in an irregular situation in terms of the Church, and the relationship between the spiritual care of remarried divorcees and Eucharistic participation. He reveals the experience of the Orthodox and Reform Churches in order to compare them to the solutions proposed by the Catholic Church. He concludes the article using the Good Samaritan’s example to demonstrate the type of tolerance that the Catholic Church should show towards broken marriages in the Church.
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Ringvee, Ringo. "Charismatic Christianity and Pentecostal churches in Estonia from a historical perspective." Approaching Religion 5, no. 1 (May 26, 2015): 57–66. http://dx.doi.org/10.30664/ar.67563.
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This article focuses on the history of Pentecostal and charismatic Christianity in Estonia from the early twentieth century to the early twenty-first century. From the 1870s onwards a series of religious revivals in Estonia created the context for the emergence of the Pentecostal movement in the early twentieth century. Proto-Pentecostalism at the beginning of the century transformed into a fully-fledged Pentecostalism in the 1920s with the involvement of foreign missionaries from Sweden as well as from Finland. The Finnish connection became important in the late 1960s with the emergence of a charismatic Pentecostal revival in the evangelical Christian churches, as well as amongst the Baptists in Tallinn. By the late 1970s the prayer revival had transformed into a healing ministry and this had an impact on the charismatic movement in the Soviet Union. The foreign impact on Pentecostal and charismatic movements in Estonia has also been important from the late 1980s onwards. There has been considerable diversification of the charismatic and Pentecostal traditions in Estonia since the 1990s, and the trends have reflected general changes in charismatic Christianity. Although internally diverse the charismatic Christianity (including the Pentecostals) may well be by now the second largest Protestant tradition in Estonia.
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Gazal, André A. "‘By Force of Participation and Conjunction in Him’: John Jewel and Richard Hooker on Union with Christ." Perichoresis 12, no. 1 (June 1, 2014): 39–56. http://dx.doi.org/10.2478/perc-2014-0003.
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ABSTRACT The author of a Christian Letter cited a passage from John Jewel’s A Reply to Harding’s Answer in which the first major apologist of the Elizabethan Settlement spoke of the role of faith and the sacraments in union with Christ. Andrew Willet, the likely author of this work, quoted it against Richard Hooker in order to show how the latter contravened the sacramental theology of the national Church as interpreted by Jewel as one of the foremost expositors of its doctrine. Jewel, however, in his Reply to Harding’s Answer, enumerates four means of the Christian’s union with Christ: the Incarnation, faith, baptism, and the Eucharist-a fact overlooked in A Christian Letter by its author in his endeavor to impeach Hooker’s orthodoxy. Proceeding from the observation that both Jewel and Hooker believed that the locus of Christian salvation is union with Christ, this essay compares the two divines’ respective views of this union by examining the manner in which they understand the role of each of these means forming and maintaining this union. On the basis of this comparison, the essay argues that A Christian Letter misrepresented Jewel’s position and that Hooker’s view of union with Christ was essentially the same as the late bishop of Salisbury’s, notwithstanding some differences in detail and emphases. The article concludes with the opinion that Hooker represents continuity of a particular soteriological emphasis in the Elizabethan Church that can possibly be traced back to Jewel as a representative of the Reformed tradition stressing this doctrine.
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Hankins, Barry. "Southern Baptists and Northern Evangelicals: Cultural Factors and the Nature of Religious Alliances." Religion and American Culture: A Journal of Interpretation 7, no. 2 (1997): 271–98. http://dx.doi.org/10.1525/rac.1997.7.2.03a00050.
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At times in history, groups of people with very different ideologies have allied with one another because of a common threat. The most striking example of this was the World War II alliance of the United States and the Soviet Union. In a religious matter, Baptists and other free-church evangelicals in the late eighteenth and early nineteenth centuries joined with deists like Thomas Jefferson to combat the threat to religious liberty posed by the establishment of religion. At other times, groups with similar ideas have been unable to come together because they did not share similar attitudes toward or positions within their cultures. This essay is concerned with the latter phenomenon and uses Southern Baptists and northern evangelicals as a case study. The historical relationship of these two groups illustrates something profound about the very nature of religious alliances; specifically, it illustrates how cultural factors and intuitive notions of uneasiness about theological security determine whether or not religious groups with great theological similarities can find common ground.
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Gushee, David P. "Evangelicals and Politics: A Rethinking." Journal of Law and Religion 23, no. 1 (2007): 1–14. http://dx.doi.org/10.1017/s0748081400002575.
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I understand my primary task in this essay to be to take you inside the world of evangelical political reflection and engagement. Though I actually grew up Roman Catholic and attended the liberal Union Theological Seminary in New York, I am by now an evangelical insider, rooted deeply in red state mid-South America, a member of a Southern Baptist church (actually, an ordained minister), a teacher at a Tennessee Baptist university, and a columnist for the flagship Christianity Today magazine. Due to the blue state/red state, liberal/conservative boundary-crossing that has characterized my background, I am often called upon to interpret our divided internal “cultures” one to another. Trained to be fair-minded and judicious in my analysis and judgments (though not always successful in meeting the standards of my training), I seek to help bridge the culture wars divide that is tearing our nation apart.As one deeply invested in American evangelicalism, most of my attention these days now goes to the internal conversation within evangelical life about our identity and mission, especially our social ethics and political engagement. In this essay I will focus extensively on problems I currently see with evangelical political engagement, addressing those from within the theological framework of evangelical Christianity and inviting others to listen in to what I am now saying to my fellow evangelicals.
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Amadi, Amadi. "Upacara Adat Basaru’ Sumangat dalam Konteks Batalah Tradisi Dayak Kanayatn dan Hubungannya dengan Liturgi Gerejani dalam Konteks Sakramen Pembaptisan." VOCAT: JURNAL PENDIDIKAN KATOLIK 1, no. 1 (January 29, 2021): 9–21. http://dx.doi.org/10.52075/vctjpk.v1i1.14.
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This research aims to find out the basic meaning of the traditional ritual of Basaru 'sumangat in the context of batalah for Dayak Kanayatn people, the meaning of baptized sacrament in the Catholic Church, the relationship between Adat basaru' sumangat in the context of Batalah Kanayatn traditions with baptized sacrament Catholic Church. Using a qualitative approach, data were obtained from the results of in-depth interviews which focused on the village of Nangka, Landak district. The results of the research analysis show that: First, the basic meaning of the Batalah tradition of the Kanayatn Dayak people in Nangka Village is a ceremony that allows a newborn to gain safety. According to Kanayat Dayak belief in Nangka Village by carrying out the batalah ceremony, all bad things in the baby's body are removed thanks to the prayers delivered by the panyangahatn priest to Jubata or God, and by carrying out this batalah ceremony the existence of a baby will be recognized in society. Second, the meaning of the batalah tradition is almost the same as the tradition of the baptismal ceremony in the Catholic Church, which focuses on the appreciation of union with Jesus Christ which leads to holiness and salvation. Third, the relationship between the basaru 'sumangat ceremony in the context of the Batalah Dayak Kanayatn tradition with the sacrament ceremony of baptism in the Catholic Church is the path of holiness to salvation and the initiation of salvation. The path of holiness to salvation means that the holiness received through baptism or through the bat ceremony brings a person to salvation. Whereas the initiation of salvation is intended as a process that initiates a person into belonging to those who have safety. Both as members of the community (in babies who are questioned) and as members of the Church (in people who are baptized).
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Lahno, O. P. "Prerequisites and Causes for the Maturation of the Systemic Crisis in the Mid-Twentieth Century Evangelical Baptist Church." Ukrainian Religious Studies, no. 45 (March 7, 2008): 91–98. http://dx.doi.org/10.32420/2008.45.1900.
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The twentieth century was a period of prolonged crisis of spirituality in the Soviet Union. The atheist state used all possible and impossible levers of various influences on religious associations and ordinary believers. Since the assertion of the Soviet authorities, an open war has been declared against any manifestation of religion. There were real battles: with their ideological fronts, offensives and retreats, the whole system of operations developed and the tactical plan in line with the party-approved strategy. The result of such disputes between the state and its believing citizens has been the church crises, schisms, and even the elimination of entire denominations. The most violent was the struggle against religious organizations disloyal to the Soviet authorities. It should be noted that even external loyalty did not save religious associations from the onslaught of anti-Sovietism
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Degórski, Bazyli. "Chrzest w "Traktach wielkanocnych" św. Gaudentego z Bresci." Vox Patrum 57 (June 15, 2012): 103–13. http://dx.doi.org/10.31743/vp.4121.
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In the fullness of times, Christ is present at the Wedding Feast in Cana, a town called possessio gentium territory of the Gentiles. Besides the Bridegroom are Moses, pre-figured by the man in charge of the feast; Mary, who symbolizes in herself the Patriarchs, the Prophets and all the just ones of the Old Testament; the Apostles – to whom it will be commanded to preach the word and to minister Baptism. In such a context Christ renders the Church, gathered from the multitude, His Spouse, and He grants her, through the intercession of Mary, the gift of the new wine: the Holy Spirit. In Christ the Bridegroom are fulfilled all the expectations of the old just ones, pre-figured in Mary, and Mary intercedes so that the Bridegroom grants thirsty people [symbolized by Cana, town of the Gentiles], the gift of the bridal union: the Holy Spirit. The command given to the servants to fill the jars with water symbolizes the Apostolic vocation of Baptism and teaching. When stripping the thought of Saint Gaudentius of forced exegesis, there remains his interpretation of the Bridegroom as the fulfillment of the Old Covenant and the beginning of a new era of bridal union: the work of the Holy Spirit, the dies lucis. The Christian life, renewed by the Baptismal waters, implies the maintenance of the purity of the bridal wine, the given innocence, by keeping afar from idolatry and not to be dispersed by God. In a word, it all has to do – in the thought of Saint Gaudentius – with life in faith, hope and charity and faithfulness to the charismas received. His rich and consistent teaching renders him an integral part of the Patristic exegetical tradition, from which he himself draws important interpretative elements, but to which he contributes as well with original hints enriching the hermeneutics of the narrative of Cana while revealing at the same time its pneumatological, sacramental and ecclesiological – as well as mariological and moral cohesion. In Baptism, the Christian is immerged in the paschal mystery of Christ to resurrect with Him becoming a new creation, through the passing from death to life. In fact, the Christian initiation, in the times of the Bishop of Brescia, took place at Easter, thus explaining all chronological circumstances. Furthermore, Baptism, furthermore, was founding the description of the passage of the Hebrews through the Red Sea (see Ex 12, 7-13), thus finding its typology in such a narrative.
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Kunderenko, Ivan. "PROTESTANT ENVIRONMENT OF UKRAINE: IN SEARCH OF RELIGIOUS TYPOLOGIES (ON THE EXAMPLE OF THE ALLUKRAINIAN UNION OF CHURCHES OF EVANGELICAL CHRISTIAN BAPTISTS)." Educational Discourse: collection of scientific papers, no. 30(1) (February 26, 2021): 92–105. http://dx.doi.org/10.33930/ed.2019.5007.30(1)-9.
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Applying the typology of R. Niebuhr to the Protestant environment of Ukraine is nearly impossible, because despite the preserved faith statements, the level of involvement of Protestants in Ukrainian society has changed significantly. Thus, the usual classification is not efficient due to the dynamics of the social dimension of Protestants and the background of theological conservatism. Author agrees with the proposed paradigm of D. Hollinger, that in any interaction with society there are two dimensions, in the middle of which we can make a certain ranking. The impact can be individual or structural, as well as reactionary or preventive. The following vectors have become especially common among Protestants: 1. Christian relief; 2. Creating alternative Christian institutions; 3. Evangelism, not just a method to introduce beliefs to others, but also as a vehicle of structural changes in society; 4. Prophetic proclamation as a way to react on existing negative trends; 5. Political lobbying with an attempt to prevent the adoption of certain bills, or vice versa, their promotion; 6. Creation of political parties or political groups; 7. Nonviolent resistance; 8. The practice of Christian incarnation as a manifestation of faithfulness to God with the understanding that the attainability of ethical standards is possible only within the Christian community; 9. Individual impact with understanding that Christians hold views and moral (ethical) principles that differ from secular society, however Christians apply those principles, within and outside boundaries of Christendom.
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Nodes, Daniel J. "Personal, Societal, and Literary Reform in John Colet'sEcclesiastical Hierarchy." Church History 83, no. 3 (July 31, 2014): 547–70. http://dx.doi.org/10.1017/s0009640714000547.
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The English cleric John Colet (ca. 1467–1519) composed a commentary on theEcclesiastical Hierarchy of Dionysius, the legendary disciple of Saint Paul. Colet approached the Dionysian text not as an artifact belonging to another time and place but as a living document, much as he approached St. Paul's Letters in his commentaries. His goal was to critique lapses in ecclesiastical virtue and to instill a spirit of personal and institutional reform by comparing the sacramental and hierarchical practices of the sixth-century Dionysian Church with those of his Church in England. This essay suggests a new path to understanding the distinctiveness of reforms advocated by Colet. By referring to specific elements, including the practices of baptism and the eucharist and the nature of the office of bishop, Colet was able, via Dionysius, to reveal alternative possibilities of reform by adopting patristic and, although perhaps unwittingly, Eastern Orthodox thought and practice. What has not been appreciated thus far is that Colet'sEcclesiastical Hierarchyproduces for a Latin readership in England a neo-Patristic blueprint that resembles in significant details the living ecclesiology of the Christian East, which was coming to light in the West through the humanist restoration of patristic texts and debates among scholars in Italy over Union and Conciliarism.
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Andrian, Tonny. "Exegesis Integrative Review of Salvation Because The Love Of God Is The Basic of The Church As The Unity of The Body of Christ (Ephesians 2:11-22)." Journal DIDASKALIA 3, no. 1 (April 15, 2020): 20–29. http://dx.doi.org/10.33856/didaskalia.v3i1.166.
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The subject of the unity of the church has appeared several times during the period of church history as a major subject. Even in the 20th century, differences of opinion on the subject of unity led to divisions. This point cannot be ignored. That is why the researcher conducted an integrated exegessa study on the meaning of the Church as the unity of the body of Christ Ephesians 2: 11-22. Ephesians 2: 11-22 is not a separate passage, but integrative, with other passages in the book of Ephesians. (this would be integrative both with Ephesians 2: 1-10 and Ephesians 4: 1-6) The conjunction "therefore" in Ephesians 2.11, describes the preceding verses that speak of grace. The suffering of Jesus Christ and His sacrifice on the cross, and His shed blood, are manifestations of grace that saves sinners. A demonstration of grace, which is free gift. It is the grace that saves people from sin. Thus Ephesians 2: 11-22 must be seen as a context that comes from grace. The saving or salvation based on the grace of God, as a building body of Christ, which is a union, which was previously "distant", ie those who are without Christ, not belonging to the citizens of Israel, become one body of Christ as intended by God. Ephesians 2: 11-22 explains that the unification of the body of Christ is a reflection of the journey of a Christian individual who has been saved by the grace of Christ God, is united or united with other Christian individuals to move towards the unity of building the body of Christ, as the Temple of God. the church as the unified Body of Christ, is built on the teachings of the Apostles and Prophets. Thus, the church, which has a government, a doctrine that may not be the same as one another, but the church is a unity in the bonds of the Spirit of peace, one faith, one Baptism, one god, one GOD the FATHER of all God, as salt and The light of the world, brings transformation and restoration for the world, through the carrying out of the task of the grace of Christ, namely the preaching of the gospel of the kingdom of heaven, so that all knees will kneel and all tongues confess that Jesus Christ is Lord to the glory of the heavenly Father.
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Glenthøj, Elisabeth Albinus. "Grundtvig teologiske udvikling til omkring affattelsen af »De levendes land«." Grundtvig-Studier 46, no. 1 (January 1, 1995): 217–74. http://dx.doi.org/10.7146/grs.v46i1.16194.
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The Development of Grundtvig ’s Theology until about the Time of the Composition of .The Land of the Living. About the Eschatological Tension in the Understanding of the Kingdom of GodBy Elisabeth Albinus GlenthøjIn order to characterize briefly Grundtvig’s ideas about the Kingdom of God, the following statements are crucial: The Kingdom of God will break through visibly at the Second Coming of Christ. Until then the Kingdom is present to Faith and Hope through the Holy Spirit.The tension between the eschatological, visible Kingdom of God and the presence of the Kingdom now is a common theme in Grundtvig’s hymns. This study seeks to trace the development of Grundtvig’s theology towards his fully developed view of the Kingdom of God. The subject of the study is the great hymn, .The Land of the Living., from 1824, which contains beginnings of Grundtvig’s more elaborated view. The basic texts of the study are sermons by Grundtvig from 1821 to 1824, the period in which the eschatological tension emerges.Sections I to II.A. bring a chronological outline of the development of Grundtvig’s theology during the period until and including the year 1824. Section II.B. examines »The Land of the Living« in the light of this outline. Throughout the study the emphasis is on the emergence of the eschatological tension.From his parents Grundtvig inherits a belief in a Kingdom of God hereafter, but as Grundtvig experiences the presence of the Lord through the Holy Spirit - in his own life and in the Church - the theology develops towards an understanding of the Kingdom of God as already present to Faith and Hope through the Holy Spirit. The future visible Kingdom illuminates the life of the Church already. Thus the eschatological tension emerges.The continuity between the future and the present Kingdom of God is found in the union with Christ through the Holy Spirit. This union is granted in Baptism and is nourished first and foremost through the Eucharist, and, next, through prayer and words of praise. Grundtvig’s experience of Pentecost underlies »The Land of the Living«: The Holy Spirit builds up the heart of man to become a temple for the Father and Son (stanza 12). Stanzas 7 to 11 elaborate the content of this unity with the Trinity. From here originates the life of the Church in the love of God and of one’s neighbour, a life which, through the Holy Spirit, takes man closer to the likeness to Christ; the goal is reached in Eternity. Wherever the love of God prevails, the Kingdom of God is present (stanza 13); that is where men are »co-operating witnesses to the divine struggle of the Spirit against the flesh«, against everything »which seeks to ... wipe out His image, destroy His temple within us« (Eighth Sunday after Trinity, 1824).
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Vallikivi, Laur. "Soome-ugri misjon: Eesti kristlaste hõimutöö Venemaal." Eesti Rahva Muuseumi aastaraamat, no. 61 (October 11, 2018): 154–81. http://dx.doi.org/10.33302/ermar-2018-007.
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Faith-Based Finno-Ugric Outreach: Estonian Christian Missionaries among Kindred Peoples in Russia This article provides an initial overview of the role of Christianity in the Finno-Ugric movement and the instrumentalisation of Finno-Ugric identity. It analyses the mission activity conducted by Estonians (and Finns to some extent) among speakers of Finno-Ugric (Uralic) languages in Russia. Above all, the writings of missionaries are used as the source – primarily mission publications published in Estonia. The background is the author’s fieldwork conducted among Nenets reindeer herders, who have been influenced by Russian and Ukrainian Protestant missionaries, and the Udmurt people living on the far side of the Kama, the latter being untouched by mission work. In both communities, religion and language inherited from forebears have a noteworthy role, even though the younger generation is becoming equally bilingual (the Russian language often dominates) and fewer and fewer young people take part in the non-Christian rituals passed down by their ancestors. The first half of the article gives an overview of how the church’s outreach directed at peoples who speak Finno-Ugric languages (hõimumisjon and hõimutöö are Estonian terms used) developed and the ideology behind it. The second half focuses on the activities of Estonian and Finnish missionaries in Russia. The author looks at the reception that the Erzya and Moksha Mordvins, Mari, Udmurts and Zyrian Komis have given the missionaries and also examines Protestant relations with the Russian Orthodox Church and representatives of local native religions. Whereas the collapse of the Soviet Union saw extensive missionary activity in Russia, Protestants from Estonia and Finland (mainly Lutherans, Methodists, Baptists and Pentecostals) set out to actively spread the gospel among Finno-Ugric peoples living in Russia. As Estonians and Finns are often accepted as ‘kin’, missionaries see this as a ‘niche provided by God’, which should be utilised. The goal for the missionaries is to create a Christian community where the kindred brothers and sisters become religious brethren. In spite of accusations to the contrary, they consider their endeavour something that will save Finno-Ugric cultures and languages, proceeding from the attempt to bring eastern ‘kindred peoples’ closer to the Protestant world and the world of the Estonians and Finns and the possibility of redemption. Protestant Estonian and Finnish missionaries portray themselves as preservers of the local languages. In practice, however, their activities are quite conflicting. On one hand, the need to make religious texts available in native languages is stressed, and they participate in organising translation of Christian texts and promote the local mission in the indigenous languages. On the other hand, the primary language used for outreach is not the local language but Russian, as Russian proficiency is predominant among Finno-Ugrians (although not always on a par with that of Russians). As the primary objective is to convert as many people as possible to Christianity, it is not of primary importance for missionaries to learn the local language. Due to conflicting values and practical choices, few native-language congregations are created. Estonian and Finnish Protestants style themselves as preservers of local cultures. The role model is that of Estonian and Finnish Christian popular cultures where the role of ‘paganism’ is under control and the elements of national culture tend to be integrated into a cultural whole. Missionaries cultivate an image of culture as something that can be dressed, sung, eaten, but not as something that relates to the house guardian spirits or the souls of ancestors, communicating with whom is a factor underlying the creation of a major part of the visible culture. To sum up, the author asserts that Christianisation as a culture-changing force has all the more powerful an effect if cultural changes are resisted.
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Adamska, I. H. "THE IMAGE OF MEDIEVAL UKRAINE'S CULTURE ON THE PAGES OF "CHTENIYA V ISTORICHESKOM OBSHCHESTVE NESTORA-LETOPISTSA"." UKRAINIAN CULTURAL STUDIES, no. 2 (7) (2020): 15–23. http://dx.doi.org/10.17721/ucs.2020.2(7).03.
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The Historical Society of Nestor the Chronicler was one of the organizations in the second half of 19th – the first half of 20th century which researched the culture of Ukraine. Members of the society published their studies in various periodicals. Beginning from the year 1888 their annual journal "Chteniya v Istoricheskom obshchestve Nestora Letopistsa" appeared regularly. The purpose of this article are to identify topics from the cultural history of the 10th -16th century which were of interest for the members of the society, as well as studies published by them on the journal pages. The other purpose is to systematize interpretations of problems of cultural history raised by the members, and to define the role which was given to the medieval culture in the development of this region by the above- mentioned researchers. It was found, as a result of the study, that beginning from the second half of the 19th century the scholars increasingly turned to the topics predeceasing the Cossack period for emphasising the cultural originality of lands of Southern Ruthenia (Rus'). Researchers turned to the study of monuments of literature to discover local traditions and possible foreign influences. The identified borrowings were often interpreted that they had reflected the existing diversity of the language and culture. Yet there were also some attempts to prove a close connection with the culture of Northern Ruthenia (so called: "Great Russian" culture) on the basis of the established facts. On occasion of the 900th anniversary of the baptism of Ruthenia the researcher intensified their studies on the history of religions. The most attention was paid to the adoption of the Eastern Christianity by Eastern Slavs and the development of Orthodoxy in the area they inhabited. However, researchers were also interested in the history of the Roman Catholic Church, Judaism, Protestantism and their influence on the culture of the region. The members of the society discovered and analysed landmarks from the Middle Ages and from the beginning of Early Modern times. Artworks from this period survived worst of all. The researchers studied sacral buildings, the interior decoration of temples, icons, as well as what were left from the secular architecture, including castles and fortifications. They also tried to identify distinctive elements of artistic development and possible foreign influences. In addition, cultural relations of Ruthenia with other countries were studied. The special attention was paid to the marriage unions, to the connection between economic and cultural interactions and to the religious factor of the relations between various states. The image of the culture of Middle Edges as an important period of Ukraine's cultural history was being created by publishing research results on the pages of the journal.
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Henry, Desmond, and Cornel J. P. Niemandt. "Baptist identity and mission in a rainbow nation: Distilling imperatives from mixed-methods research within the Baptist Union of Southern Africa (1994–2012)." HTS Teologiese Studies / Theological Studies 71, no. 2 (February 6, 2015). http://dx.doi.org/10.4102/hts.v71i2.2026.
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The Baptist Union of Southern Africa’s (hereafter BUSA) future is conspicuous unless it understands the context within which it ministers in our ‘rainbow nation’. As a union of churches, BUSA faces significant challenges that have been highlighted through a mixed methods research approach. Through many months of data collection at the Baptist Union archives, an online survey and informal interviews spanning many parts of South Africa, the researcher practically demonstrates the importance of the cumulative results for the future of BUSA. This article highlights, in overview fashion, a few of the major challenges that need to be urgently addressed in the light of BUSA’s historic ecclesiological presuppositions that have their roots in the missional ministry of Hugo Gutshe who saw each of his Baptist congregants as missionary, and expanded the influence of BUSA in South Africa.
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Christofides, Peter, and Piet G. J. Meiring. "The rediscovery of the role of the laity in the mission of the Church � with reference to the Baptist Union of Southern Africa (BUSA)." Verbum et Ecclesia 33, no. 1 (February 8, 2012). http://dx.doi.org/10.4102/ve.v33i1.425.
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The role of the laity is at the cutting edge of Christian missions today. The author conducted a number of interviews and questionnaires to determine the status of the laity across denominations of the Christian faith in South Africa. His findings are in a number of instances startling: The picture of the laity, and what lay Christians in South Africa believe, run against general expectations. Some suggestions and proposals on how to empower the laity in general, and the churches of the Baptist Union in Southern Africa (BUSA) in particular, are made. The underlining motive for the research is to encourage the BUSA churches to become truly missional churches that make a difference in the world in which we live.
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Henry, Desmond, and Cornelius J. P. Niemandt. "Waves of mission amongst South African Baptists." Verbum et Ecclesia 35, no. 1 (January 14, 2014). http://dx.doi.org/10.4102/ve.v35i1.843.
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Baptists in South Africa have developed along lines similar to other denominations of their day (e.g. the Dutch Reformed Church). However, there are six distinct waves of development within Baptist history in South Africa (including an emerging wave) that showcase the growth, development, digressions, limitations and transformation that has taken place in the Baptist denomination in South Africa. These waves are a tremendous help to the Baptist Union of Southern Africa (BUSA) as they seek to be faithful witnesses in the 21st century and beyond. It has become clear: If BUSA is to succeed within the emerging wave of mission and development, it will need a new, updated map to guide them where many have not been before � or BUSA could simply fade into irrelevance in South Africa, impacting other movements and denominations in turn.
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Ntombana, Luvuyo, and Adam Perry. "Exploring the critical moments when the Baptist denomination divided: Does revisiting these moments give hope to reconciliation between the ‘Union’ and ‘Convention’?" HTS Teologiese Studies / Theological Studies 68, no. 1 (January 11, 2012). http://dx.doi.org/10.4102/hts.v68i1.1029.
Full textAbstract:
This article evaluated interpretations between members of the Baptist Union of South Africa (BUSA) and the Baptist Convention of South Africa (BCSA), revisiting a particular moment, the merger talks of 1980s, at the time when the Baptist Church further entrenched these divisions. The Baptist Church has a crippling historical relationship to the present, particularly as members of the faith interpret their sides of the story as being the ‘right’ ones. This article grew out of the ethnographic work undertaken by the primary author, Luvuyo Ntombana (2007), and his involvement with the Baptist Church. It is felt that in order to create a sacred Church, congregations ought to move away from arguing about past events toward a more positive rethinking of what lessons can be learned from the past. Therefore, this article argued that by revisiting critical moments for the Church, such as the period of reconciliation between denominations within South Africa, conversations can be reinvigorated to help reconcile and unite current factions which currently harbour animosity and weigh down the faith through unnecessary infighting.
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Salij, Jacek. "The Greek-Latin Dispute Over the Communion of Infants." Studia Theologica Varsaviensia, December 31, 2020, 319–42. http://dx.doi.org/10.21697/stv.7777.
Full textAbstract:
$. e Greek-Latin dispute over the communion of infants is an integral partof the dispute over Eucharistic worship. e reason for the dispute are thechanges in the western liturgy as a result of the reaction against Berengar. echanges themselves were based on drawing consequences from the traditionalEucharistic realism, but they are a novelty in relation to specific traditional customs. us, Orthodox theology accused the West of illegitimate noveltyin relation to traditional rites, while Catholic theology justified the changes withfidelity to the traditional worship of the Blessed Sacrament. Both approachesreflect two different approaches to ecclesiastical tradition. In the East, moreattention is paid to the permanence of the deposit received, while in the West,the need for the organic development of tradition is appreciated.+. In addition, the dispute revealed separate positions on the necessity of theEucharist for salvation. Some emphasised the sacramentum, while others emphasisedres. Eastern theology taught about the necessity of material consumptionof the Eucharist, and Simeon of essaloniki or Gregory Dattivensis evenclaimed that anyone who has never consumed the Eucharist can never be saved.Western theology, on the other hand, emphasised that already through baptismman really becomes a member of the Body of Christ.%. e dispute revealed the different links between the theology of the Eucharistand theology of grace. e Eastern followers of infant communion saw in theEucharist, above all, the food of a new creation, food for eternal life. Defendersof the Western custom emphasised that infants are free from temptation, sothey do not need the help of the Eucharist in the fight against evil. e firsttheology links the Eucharist rather with the grace of holiness, the second withthe grace of works.*. e diversity of liturgical disciplines is also reflected in pastoral ministry.In the churches that administer all three sacraments of initiation to infants,there is less awareness that anyone, not only a priest, can baptise someonein life-threatening circumstancs.?. e original attitude towards the other party’s otherness was characterised byaggressive reluctance on both sides. However, the allegation of a deviation from thetruth appeared only in Eastern theology. is is not some particular merit of Westerntheology but is due to objective reasons. Western theology, by its very nature,could not sharply stigmatise a custom, the tradition of which was indisputable.3. At the Florentine Council, which clearly distinguished heresies from legitimatedifferences, the communion of infants was placed on the list of the latter.However, as the Florentine solutions were not widely accepted, they increasedthe original diversity of positions. In the Orthodox Church, it is still generallyconsidered dogmatically unacceptable not to grant communion to infants.e position of Orthodox theology has become established especially duringanti-Uniate polemics. In the Western Church, on the other hand, the admissibilityof the Eastern custom is now clearly proclaimed, however, quite o;en itsown custom is considered to be more appropriate. is teaching was officiallyconfirmed by the Council of Trent.
0. Uniate theology, in defending the legitimacy of Western custom, basicallyuses classical Western argumentation, which sees in the Eucharist above all thesource of works and graces.5. In the post-reform period, especially in the polemic a;er the Brest Union,Catholics of both rites o;en invoke the communion of infants as a testimonyto the legitimacy of communion in one form.4. e Uniate opponents of the Latinisation of the union most o;en did nottake a clear position on the western influences on the Eucharistic spiritualityof the Uniate Churches. e subject of their criticisms were, by their very nature,those manifestations of Latinisation which have no connection with dogma.e silence about transformations in Eucharistic spirituality expressed ratherthe conviction that these changes were correct. Partly, however, it could havebeen tactical silence. History also knows of the silence caused by the disregardfor theology, which was replaced by official orders and repressions during theliquidation of the union.$@. Using the example of the communion of infants, the difficulty of carryingout a strict borderline between the catholicisation and the Latinisation of theEastern liturgy is revealed. With regard to Eucharistic customs, this distinctiondepends on the extent to which the doctrine of concomitance and the liturgicalconsequences drawn from it in the Western Church belong to the essenceof Catholicism, and to what extent they are only a specific feature of Westernspirituality. Traditionally, the first alternative was rather accepted, but in thetwentieth century there were opinions in favour of a second solution.