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1
Murray, Douglas M. "Continuity and Change in the Liturgical Revival in Scotland: John Macleod and the Duns Case, 1875-1876." Studies in Church History 35 (1999): 396–407. http://dx.doi.org/10.1017/s0424208400014169.
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During the Liturgical Revival of the Victorian period, the worship of the Church of Scotland changed more radically than at any time since the seventeenth century. Those who favoured reform felt that the largely unstructured and didactic character of Presbyterian services no longer appealed to many sections of society. The upper classes, for example, were turning in increasing numbers to the worship of the Episcopal Church. In addition some reformers wished the liturgy of the Kirk to reflect more clearly the doctrinal basis of the Reformed tradition. The innovations which were pioneered in this period included a change in the posture of the congregation for prayer and for singing, the introduction of prayers read by the minister instead of being delivered extempore; the use of set forms such as the Creed, the Lord’s Prayer, and the Doxology; the singing of hymns as well as psalms; the use of organs to accompany praise; the observance of the main festivals of the Christian year, and the greater frequency of holy communion.
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Hart, D. G. "Divided between Heart and Mind: the Critical Period for Protestant Thought in America." Journal of Ecclesiastical History 38, no. 2 (1987): 254–70. http://dx.doi.org/10.1017/s0022046900023071.
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In 1854, Philip Schaff, professor of church history at Mercersburg Theological Seminary and minister of the German Reformed Church, reported to his denomination on the state of Christianity in America. Although the American Church had many shortcomings, according to Schaff the United States was ‘by far the most religious and Christian country in the world’. Many Protestant leaders, however, took a dimmer view of Christianity's prospects. In the middle decades of the nineteenth century, a nagging sense prevailed that traditional theology was no longer capable of integrating religion and culture, or piety and intelligence. Bela Bates Edwards, a conservative New England divine, complained of the prevalent opinion ‘that an intellectual clergyman is deficient in piety and that an eminently pious minister is deficient in intellect’. Edwards was not merely lamenting the unpopularity of Calvinism. A Unitarian writer also noted a burgeoning ‘clerical skepticism’. Intelligent and well-trained men who wished to defend and preach the Gospel, he wrote, ‘find themselves struggling within the fetters of a creed by which they have pledged themselves’. An 1853 Memorial to the Bishops of the Protestant Episcopal Church summed up the doubts of Protestant clergymen when it asked whether the Church's traditional theology and ministry were ‘competent to the work of preaching and dispensing the Gospel to all sorts and conditions of men, and so adequate to do the work of the Lord in this land and in this age’.
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Sharkey, Heather J. "An Egyptian in China: Ahmed Fahmy and the Making of “World Christianities”." Church History 78, no. 2 (2009): 309–26. http://dx.doi.org/10.1017/s000964070900050x.
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Ahmed Fahmy, who was born in Alexandria, Egypt, in 1861 and died in Golders Green, London, in 1933, was the most celebrated convert from Islam to Christianity in the history of the American Presbyterian mission in Egypt. American Presbyterians had started work in Egypt in 1854 and soon developed the largest Protestant mission in the country. They opened schools, hospitals, and orphanages; sponsored the development of Arabic Christian publishing and Bible distribution; and with local Egyptians organized evangelical work in towns and villages from Alexandria to Aswan. In an age when Anglo-American Protestant missions were expanding across the globe, they conceived of their mission as a universal one and sought to draw Copts and Muslims alike toward their reformed (that is, Protestant) creed. In the long run, American efforts led to the creation of an Egyptian Evangelical church (Kanisa injiliyya misriyya) even while stimulating a kind of “counter-reformation” within Coptic Orthodoxy along with new forms of social outreach among Muslim activists and nationalists.
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Fallaw, Ben. "Varieties of Mexican Revolutionary Anticlericalism: Radicalism, Iconoclasm, and Otherwise, 1914–1935." Americas 65, no. 4 (2009): 481–509. http://dx.doi.org/10.1353/tam.0.0106.
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Two days before Easter 1916, a teacher in the Mérida ferrocarrilleros’ school demolished a pine statue of Saint Joseph with an axe to show “it was simply a monkey on a stick (un tucho de palo)”; students then hacked up smaller icons before approving parents. During the Cristiada, General Eulogio Ortíz ate consecrated hosts with carnitas de puerco in a public market in Zacatecas. Constitutionalist military proconsuls in 1914-15, leftist regional caudillos of the 1920s, and federal educators and some provincial strongmen during the Maximato (1931-35) all believed anticlericalism would build a new nation; these three waves of attacks against the Catholic clergy proved to be decisive moments in revolutionary state formation. At no point, however, did revolutionaries agree on either means or ends. Radicals favored the destruction of the Church (if not organized religion entirely). Their reliance on iconoclasm—literal as well as metaphorical—also distinguished them. Some iconoclastic radicals hoped their attacks would help create a humanistic, post-Christian belief system. More moderate anticlericals advocated less destructive and more persuasive measures, including using education and the law to weaken and/or reform Catholicism. Some moderates promoted alternative creeds; others hoped to remake the Catholic Church in Mexico. Certainly iconoclasts and reformers did collaborate at times, but they also clashed, as in the rancorous debates over the “religious question” at the Querétaro Constitutional Convention and again when anticlerical Reds and moderate Whites battled during the early 1930s.
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Lillback, Peter. "THE ABIDING LEGACY OF THE REFORMATION’S CONFESSIONAL ORTHODOXY: THE REQUIRED VOWS OF WESTMINSTER SEMINARY PROFESSORS AND NAPARC MINISTERS." VERBUM CHRISTI: JURNAL TEOLOGI REFORMED INJILI 6, no. 2 (2019): 109–32. http://dx.doi.org/10.51688/vc6.2.2019.art2.
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This article revisits how Christians since almost two millenniums have made use of creeds and confessions. Especially confessional vows used at Westminster Theological Seminary, also refer to the vows of the churches who are members of NAPARC (The North American Presbyterian and Reformed Council). First, it examines the historical overview of various Reformed confessions, and historical survey of Reformed confessions from the Reformation to the present. Then, Westminster seminary's Presbyterian and Reformed heritage, and finally, authority of and subscription to the confessions. To define Reformed confessional theology which arose in the sixteenth and seventeenth century, this article include the table of the confessions of Westminster seminary or the NAPARC churches.
 KEYWORDS: creeds, confessions, Westminster, Reformed.
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Sennema, Greg. "The Christian Reformed Church Periodical Index." Journal of Religious & Theological Information 5, no. 3-4 (2002): 119–34. http://dx.doi.org/10.1300/j112v05n03_07.
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O'Callaghan, Paul. "The Holiness of the Church in Early Christian Creeds." Irish Theological Quarterly 54, no. 1 (1988): 59–65. http://dx.doi.org/10.1177/002114008805400105.
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Wysocki, Marcin. "Recepcja Ojców Kościoła w "Confessio catholicae fidei christiana" Stanisława Hozjusza." Vox Patrum 65 (December 16, 2018): 727–39. http://dx.doi.org/10.31743/vp.3531.
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Among the famous people related to Warmia one of the most prominent is undoubtedly the bishop of Warmia, Cardinal Stanislaus Hosius, a famous diplomat, humanist, lawyer, poet, illuminator scientific life in Warmia, but also a theologian and defender of the Catholic faith. His theological views and his defending of the faith against the reformers are included in a number of his writings, but the greatest influence and fame had his work Confessio catholicae fidei Christiana (Christian profession of the Catholic faith). It was written as an extension of a creed created on request of participants of the Council in Piotrków (1551), who turned to Hosius with request to write a short statement of the most important truths of the Catholic faith. In his work Hosius many times repeatedly referred to the argument from Tradition and he used the writings of the early Christian writers. The article is an attempt to explore how Hosius, arguing with Protestants, uses patristic argument and how he uses the writings of early Christian writers. The article presents as well the idea of the reception of the Fathers of the Church in the most important work of Hosius.
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Van den Belt, H. "Synodale machteloosheid en mystieke vrijzinnigheid: Louis A. Bähler (1867-1941) en de Gereformeerde Bond." Theologia Reformata 62, no. 3 (2019): 223–40. http://dx.doi.org/10.21827/5d359594c55f2.
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The publication of Buddhist mission: ‘Christian’ barbarism in Europe, translated by Louis Adriën Bähler (18671941), a Christian anarchist and pastor of the Dutch Reformed Church, led to the founding of the Reformed League in the Dutch Reformed Church (Nederlandse Hervormde Kerk). The classis censured Bähler, but Synod rehabilitated him and therefore the orthodox Reformed within the church charged that Synod’s actions revealed its powerlessness to maintain doctrinal discipline. Bähler’s Buddhist leanings have drawn much attention. This article places Bähler’s sympathy for pietism and mysticism in the broader context of his theology, one characterized by a spiritualization and moralization of the Gospel.
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Borchardt, C. F. A. "Die Nederduitse Gereformeerde Kerk en die Suid-Afrikaanse Raad van Kerke." Verbum et Ecclesia 8, no. 1 (1987): 1–19. http://dx.doi.org/10.4102/ve.v8i1.960.
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The Dutch Reformed Church and the South African Council of Churches The General Missionary Conference which was founded in 1904 became the Christian Council of South Africa in 1936. In 1940 a founder member, viz. the Transvaal Synod of the Dutch Reformed Church withdrew from the council. In 1968 a change of name to the South African Council of Churches reflected a deeper involvement in social and political matters and it gradually also became more representative of the black Christian point of view. Despite various invitations, the Dutch Reformed Church has not rejoined the Council and relations have been very strained, but at its last synod in 1986 the Dutch Reformed Church decided that informal discussions could be held.
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Wright, David. "Sixteenth-Century Reformed Perspectives on the Minority Church." Scottish Journal of Theology 48, no. 4 (1995): 469–88. http://dx.doi.org/10.1017/s003693060003636x.
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If one may combine hypothesis and anachronism, I reckon that John Calvin would be highly uncomfortable in the pluralist society of the West at the end of the second Christian millennium. Even if we do not find him enunciating in so many words Zwingli's bold axiom that ‘a Christian city is none other than a Christian church’, nevertheless the central thrust of the reform in Geneva is clear – that the whole city be united in the honour and service of God. All children should be baptized, and no open dissent or defiance of the Christian order to which the city was corporately committed should go unchallenged. This, at any rate, is the conventional account of a fundamental platform of the Genevan Reformation, shared in large measure by Zūrich, Strasbourg and other cities, but not by Lutheran territories.
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Zulu, William, and Henry Mbaya. "SOME MISSIOLOGICAL IMPERATIVES OF THE “CHRISTIANISATION” OF CINAMWALI AS CILANGIZO IN THE REFORMED CHURCH IN ZAMBIA." Studia Historiae Ecclesiasticae 42, no. 3 (2017): 178–90. http://dx.doi.org/10.25159/2412-4265/2066.
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This study deals with the adaptation of the traditional Ngoni girls’ initiation rite of Cinamwali into Christian Cilangizo in the Women’s Guild in the Reformed Church in Zambia. It highlights the role of the Women’s Guild in transforming the traditional values and structures of Cinamwali into the Christian Cilangizo, with a view to determine which carries Christian values and meaning amongst girls and women in the Reformed Church in Zambia.
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Khusyairi, Johny A. "SOCIAL IDENTITY AND EQUALITY IN A CHURCH FORMATION IN YOGYAKARTA." Patra Widya: Seri Penerbitan Penelitian Sejarah dan Budaya. 21, no. 1 (2020): 77–96. http://dx.doi.org/10.52829/pw.279.
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One of the important issues in the formation of Javanese Reformed-Christian (JRC) church was the usage of the Javanese language. The formation of the church did not only involve transplanting theological and ritual teachings of the Dutch Reformed Churches (GKN), but also the usage and the choice of registers of the hierarchical Javanese language for Javanese congregation. This article intends to examine the importance of Javanese in the formation of Javanese Reformed-Christian church in Yogyakarta. Archival sources, particularly of the GKN, were used to examine the importance of Javanese in the establishment of this JRC church in Yogyakarta. The author concluded that the usage of Javanese terms for “church” and “pastor”, and the choice of the highest level of the language, Krama, in church ritual was intended to preserve Javanese language and convey social equality between the Javanese and the Dutch.
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Abdul-Mohan, Joy Evelyn. "Christian Unity — A Lived Reality: A Reformed/Protestant Perspective." Transformation: An International Journal of Holistic Mission Studies 27, no. 1 (2010): 8–15. http://dx.doi.org/10.1177/0265378809351047.
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It is evident that disunity is a reality wherever we look in the world today. Even within the Body of Christ there is a lack of unity that is appalling. The universal church needs to develop a greater urgency about it and at the same time, do more about it than most are doing. If the universal church comes to a realization that genuine Christian unity is already ‘an established reality and can progressively be realized and brought into the actualities of life’, perhaps then the universal church would strive harder to create and maintain a sustainable Christian unity making it a ‘lived reality’. As a Reformed family, we believe in the creative and redemptive activity of God, inaugurated in Jesus Christ but not yet completed. The Kingdom of God is a present reality, which will be expressed anew in all its fullness. This is our Christian hope, which is fundamental to our Christian faith and Christian faith is expectant faith. The universal Church therefore must offer the image of a people who are mature in faith and capable of finding a meeting-point beyond denominational barriers and not the image of a people divided and separated because of ecclesiastical differences. It is hoped that the Global Christian Forum will continue to reflect that image.
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Petrosyan, Nelli. "Saint Gregory The Illuminator and Canons of Nicene Ecumenical Council." WISDOM 1, no. 6 (2016): 131. http://dx.doi.org/10.24234/wisdom.v1i6.73.
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The Nicene Creed in the Armenian Apostolic Church is a stricter version of the Christian faith. Christian recites it as a confession of his faith. The article attempts to identify formulation origins of creed partly related with apostolic times. Next is presented, how in year 325 during the first ecumenical meeting convened in Nicaea the high-ranking fathers collected the items of Christian faith and gave the name of Nicene Creed or Creed. Gregory the Illuminator accepted the decisions of the Nicene creed and canonize that Creed in the Armenian Apostolic Church, however, unlike other Christian churches, add his own confession. In addition to that Creed, two more Creeds are canonized and stored in the Armenian Church. All of them express the nature and essence of God and Holy Trinity, which is the foundation and major axis of Christianity.
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Awad, Najeeb. "Where is the Gospel, What Happened to Culture? The Reformed Church in Syria and Lebanon." Journal of Reformed Theology 3, no. 3 (2009): 288–306. http://dx.doi.org/10.1163/187251609x12559402787074.
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AbstractThis paper is an attempt to address the question of gospel culture relationship from a Near Eastern perspective. Given the identity crisis challenge that the Reformed church of Syria and Lebanon is facing today, this paper discusses the following questions: is the gospel message, which is being enunciated by the Near Eastern Reformed ancestors of the American missionaries, applicable or not to the region's cultural and societal identity? Why are there features of conflict between the Reformed Near Eastern church's beliefs and values and the surrounding Christian cultural setting? Is this the responsibility of the missionaries or of the local, Arabic speaking Reformed church? These questions are answered by exposing two contemporary challenges that burden the Reformed church in the Near East. The first one is the relationship of the Reformed church to the theological and spiritual heritage of Eastern Christianity. And the second one is the relation of the Reformed ecclesial order, which is congregational and democratic in nature, to the Eastern ecclesial and social structure, which is hierarchical and autocratic in nature.
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Annis, Ann W., and Rodger R. Rice. "A survey of Abuse Prevalence in the Christian Reformed church." Journal of Religion & Abuse 3, no. 3-4 (2002): 7–40. http://dx.doi.org/10.1300/j154v03n03_02.
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Horváth, Levente. "The Ambiguous Beginnings of the Modern Mission Movements in the Reformed Church of Transylvania Between 1895 and 1918." Perichoresis 19, no. 1 (2021): 3–15. http://dx.doi.org/10.2478/perc-2021-0001.
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Abstract This study looks at the ways how the Reformed Church encountered the new modern mission movement in Transylvania with the arrival of Dr. Béla Kenessey and Dr. István Kecskeméthy to the newly established Reformed Theological Seminary at Cluj in 1895. By the time being, some theologians expressed grave concerns about the dangers of theological liberalism to the Confessions. The paper argues that these young professors, touched by the mission movement and revival also sought to encompass those who had an evangelistic fervor to reach unbelievers and to serve those people in their personal and social needs. As a result, Christian Covenant was established in 1896, with official recognition in 1903 as the Christian Endeavor. It is hoped to unfold the major shifts regarding the attitudes to mission in the Reformed Church of Hungary and throw lights on ambiguous beginnings of mission movements.
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Perez, Jahdiel N. "Music-Makers and Reformed Theology." Societas Dei: Jurnal Agama dan Masyarakat 3, no. 1 (2017): 77. http://dx.doi.org/10.33550/sd.v3i1.31.
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ABSTRACT: If Reformed theology hopes to impact contemporary and future societies as much as possible it will have to harness the unique power of music to influence the world beyond the walls of the Church. In this essay, I want to draw attention to the ways in which Christianity, in general, and Reformed theology, in particular, are criticized through music and what we can do to respond. I will introduce an approach to Christian apologetics, which I call sonic-apologetics that enables our music-makers to defend the faith musically. In the first part of this paper, I will discuss five problems to which sonic-apologetics is an answer. This will anchor the second part of this essay, in which I construct sonic-apologetics from three notions: (1) methodological emphasis on effects, (2) genres of expression, and (3) the distinction between linear and angled apologetic responses. In the final part of this essay, I present two different study cases of sonic-apologetics. Nothing about what I will discuss regarding sonic-apologetics changing existing liturgical norms of Christian churches, especially Reformed ones. It does, however, call for those producing and performing music in these churches to direct their music-making interests and abilities toward the world outside the church walls. KEYWORDS: reformed theology, music, sonic-apologetics.
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Strauss, Pieter. "Die Nederduitse Gereformeerde Kerk, kerkorde en onderwys." Koers - Bulletin for Christian Scholarship 81, no. 2 (2016): 27–34. http://dx.doi.org/10.19108/koers.81.2.2256.
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The Dutch Reformed Church, church order and education. From the first church order of the General Synod of the Dutch Reformed Church in 1962, it has formulated stipulations for the church and education. In this regard the Dutch Reformed Church is unique among reformed churches. The wording of this article has changed over the years, but the main content has remained the same. The Dutch Reformed Church supports Christian education as a church, but also recognizes the competence of education authorities to finalise education standards and programmes. In 1962 the order of the Dutch Reformed Church on education also stated that the church would work on the Protestant character of the Afrikaner people. From 1990 onwards these words were omitted. The church nevertheless feels that education will allways be imbricated in a certain culture. In synodical resolutions in recent times the Dutch Reformed Church has recognized the calling of the South African state to subsidize all education enterprises that meet certain purely educational standards. Vanaf sy eerste kerkorde in 1962 koester die Algemene Sinode van die Nederduitse Gereformeerde Kerk die ideaal van nie-kerklike Christelike onderwys. Met sy kerkordelike bepalings oor die kerk en onderwys, is die Nederduitse Gereformeerde Kerk uniek onder gereformeerde kerke. Die bewoording van hierdie artikels het deur die jare verander, maar die hoofsaak het dieselfde gebly. Die Nederduitse Gereformeerde Kerk steun Christelike onderwys vanuit sy kerklike hoek, maar erken die interne bevoegdheid van onderwysinstellings om onderwysinhoude en standaarde te finaliseer. In 1962 het sy kerkorde bepaal dat die Nederduitse Gereformeerde Kerk hom beywer vir die Protestants-Christelike karakter van “ons volk”, die Afrikanervolk. Die uitsondering van “ons volk” is sedert 1990 egter weggelaat ten gunste die erkenning van alle kulture in die onderwys. In sinodebesluite van die afgelope tyd ondersteun die Nederduitse Gereformeerde Kerk die standpunt dat die Suid-Afrikaanse staatsowerheid onderwys alle lewensbeskoulik gerigte instansies subsidieer.
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EDWARDS, MARK. "Kinzig on the Creeds." Journal of Ecclesiastical History 70, no. 1 (2018): 119–29. http://dx.doi.org/10.1017/s0022046918000696.
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In these four volumes Wolfram Kinzig has put together the largest compilation to date of texts which profess to set out the principal tenets of the Church between the second and the eighth centuries of the Christian era. In dimension it easily surpasses its German precursors of the eighteenth and nineteenth centuries, while in content it can aim to be more eclectic than the compendium which Philip Schaff addressed to the clergy and fellow-believers in 1877. Its only rival in the twenty-first century is the joint labour of Jaroslav Pelikan and Valerie Hotchkiss, broader in chronological range but therefore less exhaustive in its representation of this formative epoch. The first volume affords all necessary materials for the telling and untelling of the narrative which customarily ends with the promulgation of an amplified version of the Nicene Creed at Constantinople in 381; the second is an argosy of western specimens, a high proportion being prototypes or variants of the so-called Apostles Creed; the third is a miscellany of both personal and synodical confessions, some conventional, some idiosyncratic, many obscure in provenance and purpose; the contents of the fourth are drawn primarily from the Carolingian era, though the sources consulted in the first half are as various as the Pontifical of Donaueschingen (vol. iv. 99), the Irish Book of Dimma (iv. 119), the Dicta Leonis Episcopi (iv. 158–61) and the Sacramentary of Autun (iv. 283). The result is a monument of erudition, an invaluable resource for all future scholarship, and pleasurable reading for those who have hitherto been unable to approach the texts for want of an English rendering. The following remarks are therefore offered to the editor of these volumes as a stimulus to discussion, not to throw any aspersion on his judgement or on his many-times-proven competence as historian and critic.
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Sigg, Michèle Miller. "Carrying Living Water for the Healing of God's People: Women Leaders in the Fifohazana Revival and the Reformed Church in Madagascar." Studies in World Christianity 20, no. 1 (2014): 19–38. http://dx.doi.org/10.3366/swc.2014.0069.
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For over one hundred years the Fifohazana Revival has played a key role in the spread of Christianity in Madagascar. The Fifohazana is an indigenous Christian movement that seeks to serve Malagasy society through the preaching of the Gospel and a holistic ministry of healing in community. This article summarises the findings of a study that explored the role of women leaders as holistic healers in the Fifohazana revival movement and the Reformed Church (FJKM) in Madagascar. Based on interviews with four women ministering in the Fifohazana or the Reformed Church, including a rising leader in the revival movement, this study highlights the importance of women leaders as radical disciples and subversive apostles in the Fifohazana revival movement and in the Reformed Church. As such, these women have been instrumental in bringing renewal into the church through the work of the Holy Spirit in the holistic healing ministry of the Fifohazana.
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van den Belt, Henk. "Spiritual and Bodily Freedom." Journal of Reformed Theology 9, no. 2 (2015): 148–65. http://dx.doi.org/10.1163/15697312-00902013.
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The notion of Christian liberty is essential for the understanding of the Reformed concept of the law. Early modern protestant theology, however, made a sharp distinction between spiritual and bodily liberty. This distinction originated from Luther’s concept of the two kingdoms. It enabled John Calvin to criticize the church for binding the consciences and at the same time appeal to the civil government for reform of the church. Because of the reshuffling of the Institutes in 1559 this function of Christian liberty is easily lost out of sight. In the further development of Reformed theology the distinction between spiritual and bodily liberty was applied to the Christian life of individual believers, as the examples of William Perkins and the Leiden Synopsis of Purer Theology show. Thus the reforming power of the distinction was lost and it was used to confirm the political and social status quo instead.
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Van Dyken, Tamara. "Always Reforming?" Church History and Religious Culture 95, no. 4 (2015): 495–522. http://dx.doi.org/10.1163/18712428-09504006.
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This article reconfigures the conventional understanding of second wave feminism and feminists through an analysis of the Committee for Women in the Christian Reformed Church (CW-CRC). Rather than challenging societal and denominational norms, the CW-CRC used the normative expectations and structures of the Christian Reformed Church in order to bring about a fundamental change in practice and a reformation in scriptural understanding. Tying gender equality to the theology of the denomination, the women of the Committee defined acceptance of women’s equal authority in the church as a theological necessity—something that was not just morally or ethically right, but biblically right. Regardless of their association with the term feminist or their alignment with conventional methods and arguments of second wave feminism, the members of the CW-CRC—and the women they sponsored—were working toward gender equity. Recognizing their unique means of enacting reform suggests fluidity in the social markers of feminism.
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Gros, Jeffrey. "The Universal and the Particular Christian Unity in a Post-Modern World." Exchange 37, no. 4 (2008): 444–55. http://dx.doi.org/10.1163/157254308x340378.
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AbstractThe Netherlands' Catholic Reformed text on the Church, local and universal, is an important contribution to international ecumenical discussions, informed by the particular context of the history of these churches in the low countries. This essay focuses on the importance of the theme and the method of this dialogue, and its contribution to understanding how the ecumenical movement is contextualized and communicated through the educational priorities of the churches. The essay relates this text, from a particular national dialogue, to the international Reformed Catholic dialogue and to issues of the wider ecumenical movement.
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Class, Bradley M. "Scottish Reformers and the Establishment of Reformed Christianity in Spain, 1868–72." Missiology: An International Review 14, no. 2 (1986): 185–203. http://dx.doi.org/10.1177/009182968601400205.
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The establishment of the Spanish Reformed churches from 1868–72 was characterized by the desire of Scottish missionaries to create Reformed congregations as an alternative to the Roman Church. Largely imbued with the postmillennial view of our Lord's return, Scottish missionaries labored to impart the theology of the Puritans and the Westminster Confession and to convert the Jews, hoping that their endeavors would usher in the return of Christ. Their activities resulted in the first General assembly in 1869, the establishment of the Spanish Christian Church (ICE) in 1871, and the adoption of a common Confession of Faith and Psalter in 1872.
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Krabbendam, Hans. "Divided by a Common Heritage: The Christian Reformed Church and the Reformed Church in America at the Beginning of a New Millennium." Church History and Religious Culture 88, no. 1 (2008): 107–8. http://dx.doi.org/10.1163/187124108x316639.
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Strauss, Piet. "Die Nederduitse Gereformeerde Kerk en die Afrikanervolk kerkordelik verwoord." STJ | Stellenbosch Theological Journal 2, no. 2 (2016): 447–65. http://dx.doi.org/10.17570/stj.2016.v2n2.a21.
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The Dutch Reformed Church and the Afrikaner – in its church orderThe Dutch Reformed Church (DRC) and the Afrikaner people had close ties in the 1960’s. This was intensified by the apartheid system in South Africa. The policy of apartheid was supported by the DRC, most of the Afrikaners and the National Party in government. In 1962 the DRC determined in its church order that it will protect and build the Christian-Protestant character of the Afrikaner people. This group was singled out by a church that was to be for believers of all nations. It also gave the DRC an active part in the development of this group. The documents Church and Society-1986 and Church and Society-1990 changed all this. The close links between the DRC and Afrikaans cultural institutions ended and the DRC declared that it caters to any believer. The church order article about the Afrikaner was omitted.
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Park, Sung Kon. "The History and Missiological Tasks of the Reformed Christian Church in Slovakia." Mission and Theology 53 (February 28, 2021): 127–65. http://dx.doi.org/10.17778/mat.2021.02.53.127.
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Schuurman, Douglas. "Vocation, Christendom, and Public Life: A Reformed Assessment of Yoder's Anabaptist Critique of Christendom." Journal of Reformed Theology 1, no. 3 (2007): 247–71. http://dx.doi.org/10.1163/156973107x247837.
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AbstractIn this article I reflect upon the implications of Christendom for Christian vocation. It begins by describing the condition of Christendom in the United States. Then it traces John Howard Yoder's critique of Christendom. Finally, it assesses Yoder's critique with a view to a revised understanding of the public vocation of the Christian in a post-Christendom USA. Part of that assessment involves distinguishing three forms of Christendom: state-enforced Christendom, voluntary cultural Christendom, and Christian culture within the church as minority community of obedient witness. I propose that Reformed vocation should join embrace Yoder's rejection of state-enforced Christendom and affirm his call to develop Christian culture as a minority community. But unlike Yoder Reformed vocation requires Christians, where possible, to work toward voluntary Christendom in the broader society.
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Kovács, Teofil. "The Defenders of Faith. The Correspondence Between Ferenc Balogh, Father of the New Orthodoxy Movement, and Eduard Böhl, Reformed Pietist Professor of Dogmatics from Vienna." Perichoresis 19, no. 1 (2021): 49–73. http://dx.doi.org/10.2478/perc-2021-0004.
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Abstract The present study examines how two famous professors in Central Europe decided to network together in order to promote traditional Christian faith through New Orthodoxy of Debrecen and Reformed Pietist of Vienna which became the source of renewal in the Reformed Church of Hungary. Their correspondence bears a witness to the endeavour to train, teach and guide young students enabling them to become persons of influence in the church. This research paper examines contents of the exchange of letters between Ferenc Balogh of Debrecen and Eduard Böhl from Vienna with a particular view on how they educated the future generation along the evangelical-pietist faith that both professors adhered to.
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Dillenburg, Elizabeth. "Molding Nineteenth-century Girls in the Cape Colony into Respectable Christian Women." Girlhood Studies 12, no. 2 (2019): 137–40. http://dx.doi.org/10.3167/ghs.2019.120211.
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S. E. Duff. 2015. Changing Childhoods in the Cape Colony: Dutch Reformed Church Evangelicalism and Colonial Childhoods, 1860–1895. Basingstoke, UK: Palgrave Macmillan.In Changing Childhoods in the Cape Colony: Dutch Reformed Church Evangelicalism and Colonial Childhoods, 1860–1895 (hereafter Changing Childhoods), S. E. Duff explores shifting notions of childhood and, more specifically, the emergence of new ideas about white childhood in the Cape Colony, South Africa, during the late nineteenth century by examining various efforts to convert and educate children, especially poor white children, and improve their welfare. As indicated in the title, Changing Childhoods draws attention to the multiplicity of experiences of children who existed alongside each other in the Cape Colony and how they were shaped by a variety of factors, including religion, location, class, race, and gender. While many histories of childhood elide the experiences of boys and girls, Duff pays careful attention to the different constructions of girlhood and boyhood and how gender shaped the lives of boys and girls, men and women. Throughout the book, girls appear not as passive observers but as complex agents shaping and participating in broader social, political, cultural, and economic transformations in the Cape.
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Moenandar, Sjoerd-Jeroen, and Krina Huisman. "To Leave Your Kindred and Your Father’s House. Contemporary Dutch Christian Border Narratives." European Journal of Life Writing 6 (August 28, 2017): 174–96. http://dx.doi.org/10.5463/ejlw.6.228.
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In this article the authors analyse a collection of essays written by young Dutch people who grew up in the Reformed Liberated Church, a small Christian denomination in the Netherlands. Traditionally, this church is characterised by its inwards nature: members strive to live their lives within the confinements that the church and its institutions stipulate. This has changed over the last few decades and the essays attest to the effects these changes have had on individual lives. We discuss the underlying narrative structure of their accounts and how the authors negotiate different lifestyles and interpretations of the Christian faith on either side of the borders that demarcate the Reformed Liberated tradition. We discuss if – and how – the essays work towards an outcome of ‘discordant concordance’ (Ricœur) where narrative identities remain whole, despite relatively drastic border crossings in the course of the lives that formed them. We address how these stories give insight into how people use the stories they tell to define what needs to be remembered and forgotten when we cross borders. Finally, we discuss the relevance of these essays and our analysis of them for our understanding of today’s globalised and multicultural societies in which many are in a permanent state of transition. This article was submitted to the European Journal of Life Writing on February 17th and published on August 28th 2017.
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ten Napel, Hans-Martien. "THE CONCEPT OF MULTICULTURAL DEMOCRACY: A PRELIMINARY CHRISTIAN-PHILOSOPHICAL APPRAISAL." Philosophia Reformata 71, no. 2 (2006): 145–53. http://dx.doi.org/10.1163/22116117-90000385.
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The starting point of this article is the fact that, as the Dutch-American political scientist Arend Lijphart has observed, ‘[m]ost experts on divided societies and constitutional engineering broadly agree that deep societal divisions pose a grave problem for democracy, and that it is therefore generally more difficult to establish and maintain democratic government in divided than in homogeneous countries.’2 If this is true it does not bode well for democracy, since to a certain extent all countries are multicultural societies today. Fortunately, therefore, the Human Development Report 2004, published for the United Nations Development Programme (UNDP) — after having carefully examined it — rejects this claim. According to the Report, cultural differences can indeed lead to social and political conflict, but only if the state does not recognize and accommodate the diverse ethnicities, religions, languages, and values in a particular country. Active multicultural policies are required to achieve this and to thereby make democracy viable in divided societies.3 This article consists of four sections. I will begin by setting out the concept of multicultural democracy, as advocated by the UNDP, in general. Next, I will specifically deal with the topic of church and state, which is both at the heart of this concept and traditionally of particular interest to Christian Philosophy. Section three looks at the Reformed contribution to the topic of church and state in religiously plural societies in the past. Finally, section four raises the question how the notion of pluriform democracy, as developed by Reformed thinkers and put into practice in the Netherlands during the better part of the twentieth century, relates to the concept of multicultural democracy. As the subtitle already indicates, the article is very much meant to serve as a working paper, not as the final word on this complex issue. For example, an earlier version of it was presented during the Assembly of the Reformed Ecumenical Council, held in Utrecht, Netherlands, from 12-26 July 2005.4 Although this Assembly had at its disposal a 92-page report on ‘Church, State and the Kingdom of God’, it was unable to reach any final conclusions, and decided to continue its discussion of the topic during the next Assembly in 2009.
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De Villiers, D. E. "Die NG Kerk en die oorgang na ’n nuwe Suid-Afrika." Verbum et Ecclesia 20, no. 1 (1999): 15–38. http://dx.doi.org/10.4102/ve.v20i1.1163.
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The Dutch Reformed Church and the transition to a new South Africa The comprehensive transformation of the South African society that followed the transfer of political power to a new government in 1994 has had significant consequences for the Dutch Reformed Church (DRC) and its members. In the article an analysis is given of these consequences. Attention is also given to the reaction of members of the DRC to the transformation of the society. An attempt is made to formulate a responsible approach to the new South Africa by the DRC and his members. The need for the DRC to inspire his members to be true to their Christian calling, to equip them to serve effectively and to find new and effective ways to witness publicly in the new South Africa, is stressed.
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Doe, Norman. "The Ecumenical Value of Comparative Church Law: Towards the Category of Christian Law." Ecclesiastical Law Journal 17, no. 02 (2015): 135–69. http://dx.doi.org/10.1017/s0956618x15000034.
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This study explores juridical aspects of the ecclesiology presented in the World Council of Churches' Faith and Order Commission Paper,The Church: Towards a Common Vision(2013). It does so in the context of systems of church law, order and polity in eight church families worldwide: Roman Catholic, Orthodox, Anglican, Lutheran, Methodist, Reformed, Presbyterian and Baptist.Common Visiondoes not explicitly consider church law, order and polity or its role in ecumenism. However, many themes treated inCommon Visionsurface in church regulatory systems. This study examines how these instruments articulate the ecclesiology found inCommon Vision(which as such, de facto, offers juridical as well as theological principles), translate these into norms of conduct and, in turn, generate unity in common action across the church families. Juridical similarities indicate that the churches share common principles and that their existence suggests the category ‘Christian law’. While dogmas may divide the churches of global Christianity, the profound similarities between their norms of conduct reveal that the laws of the faithful, whatever their various denominational affiliations, link Christians through common forms of action. For this reason, comparative church law should have a greater profile in ecumenism today.1
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Kemp, Eric. "The Spirit of the Canon Law and its Application in England." Ecclesiastical Law Journal 1, no. 1 (1987): 5–14. http://dx.doi.org/10.1017/s0956618x0000689x.
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The word Canon means a rule or norm and it was used at quite an early stage of the Church's history to denote both general principles governing the life of the Christian society and particular enactments of Christian assemblies. The subject matter of the canons is as wide as the life of the Church itself and consequently very varied in its nature. At one end of its range it is concerned with matters fundamental to the Church's existence such as the creeds and sacraments. At the other it deals with practical arrangements such as the ownership and use of buildings. At a recent conference with German Lutherans I was asked whether the canon law was jus divinum or jus humanum, and I felt bound to reply. ‘Both’, because of this wide range which stretches from revelation to convenience.
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Swierenga, Robert P., and Gary D. Bouma. "How the Saints Persevere: Social Factors in the Vitality of the Christian Reformed Church." Journal for the Scientific Study of Religion 25, no. 1 (1986): 131. http://dx.doi.org/10.2307/1386076.
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Currie, Raymond F., and Gary D. Bouma. "How the Saints Persevere: Social Factors in the Vitality of the Christian Reformed Church." Sociological Analysis 46, no. 4 (1985): 465. http://dx.doi.org/10.2307/3711162.
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Pridmore, Eric. "The Christian Reformed Church as a Model for the Inclusion of People with Disabilities." Journal of Religion, Disability & Health 10, no. 1-2 (2006): 93–107. http://dx.doi.org/10.1300/j095v10n01_07.
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Janzen, Rich, Steve van de Hoef, Alethea Stobbe, et al. "Just Faith? A National Survey Connecting Faith and Justice Within the Christian Reformed Church." Review of Religious Research 58, no. 2 (2015): 229–47. http://dx.doi.org/10.1007/s13644-015-0245-y.
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Faber, Ryan L. "“Let the little children come”: Liturgical Revision and Paedocommunion in the Christian Reformed Church." Studia Liturgica 51, no. 2 (2021): 203–16. http://dx.doi.org/10.1177/00393207211027588.
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This article examines the Lord’s Supper liturgies of the Christian Reformed Church in North America (CRC) and inquires into a possible relationship between liturgical changes and the admission of children to the Lord’s Supper. The stern warnings and emphasis on communicants’ understanding of the sacrament in the CRC’s oldest liturgies necessarily excluded children from participating in the sacrament. The 1968 Order for Communion was a milestone in the denomination’s liturgical growth. The absence of a preparatory exhortation and lengthy exposition provide a liturgy which can imagine children participating in the Lord’s Supper. An increasing emphasis on communicants’ communion with one another, evident in the 1981 Service of Word and Sacrament and the formularies adopted by Synods 1994 and 2016 may have helped facilitate the denomination’s acceptance of paedocommunion.
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Fiddes, Paul. "Christian Doctrine and Free Church Ecclesiology: Recent Developments among Baptists in the Southern United States." Ecclesiology 7, no. 2 (2011): 195–219. http://dx.doi.org/10.1163/174553111x559454.
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AbstractThe main substance of this article is an extended review of a recent book by a Southern Baptist historical theologian, Malcolm Yarnell, entitled The Formation of Christian Doctrine, which aims to root the development of doctrine in a free-church ecclesiology. This review offers the opportunity to examine a spectrum of ecclesiologies that has recently emerged among Baptists in the Southern region of the United States of America. Four 'conservative' versions of ecclesiology are identified, which are named as 'Landmarkist', 'Reformed', 'Reformed-Ecumenical' and 'Conservative Localist'. Four 'moderate' versions are similarly identified, and named as 'Voluntarist', 'Catholic', 'Moderate Localist' and 'World-Baptist'. While these categories are not intended to be mutually exclusive, the typology is useful both in positioning Yarnell's particular thesis, and in making comparisons with recent Baptist ecclesiology in Great Britain, which has focussed on the concept of covenant. Yarnell's own appeal to covenant is unusual in Southern Baptist thinking, and means that he cannot be easily fitted into the typology suggested. Though he belongs most evidently to the group named here as 'Conservative Localists', and is overtly opposed to any concept of a visible, universal church except in an eschatological sense, it is suggested that his own arguments might be seen as tending towards a more 'universal' view of the reality of the church beyond its local manifestation. His own work thus offers the promise that present polarizations among Baptists in the southern United States might, in time, be overcome.
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Beck, Andreas J. "Reformed Confessions and Scholasticism. Diversity and Harmony." Perichoresis 14, no. 3 (2016): 17–43. http://dx.doi.org/10.1515/perc-2016-0014.
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Abstract This paper discusses the complex relationship of Reformed confessions and Reformed orthodox scholasticism. It is argued that Reformed confessions differ in genre and method from Reformed scholastic works, although such differences between confessional and scholastic language should not be mistaken for representing different doctrines that are no longer in harmony with each other. What is more, it is precisely the scholastic background and training of the authors of such confessions that enabled them to place their confessional writings in the broader catholic tradition of the Christian church and to include patristic and medieval theological insights. Thus proper attention to their scholastic background helps to see that at least in some confessions the doctrine of predestination, for instance, is not as ‘rigid’ as one might think at first sight. In order to demonstrate that the doctrine of the Reformed confessions was much in line with the scholastic theology of Reformed orthodoxy, this paper discusses, after having explained the terms ‘Reformed orthodoxy’ and ‘scholasticism’, the early Reformed scholastic theologians Beza, Zanchi, and Ursinus, who also have written confessional texts. The paper also includes a more detailed discussion of the Belgic Confession and the scholastic background of the Canons of Dordt and the Westminster Confession, thereby focusing on the doctrines of God, providence, and predestination.
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Verdino, Timotius. "Menyentuh Surga, Memeluk Dunia." Indonesian Journal of Theology 4, no. 2 (2017): 215–36. http://dx.doi.org/10.46567/ijt.v4i2.41.
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In and since its historical beginnings, Christian worship has retained its eschatological dimension, as this even is intricately related to aspects of its missionality. As such, the worship given and performed in the contemporary Reformed church must also retain its eschatological-missionality. While Martha L. Moore-Keish locates this eschatological dimension within the event of Holy Communion, Reformed churches do not celebrate Holy Communion every Sunday. Might Reformed worship, whenever it goes without Holy Communion, be losing its very own eschatological quality? This article serves as a constructive proposal for (re)locating the eschatological-missionality of weekly Reformed worship, by way of emphasizing the eucharistic aspect of the Reformed liturgy. To pursue this inquiry, the present article undertakes an investigation of Reformed eucharistic theology, followed by a consideration of the Orthodox Alexander Schmemann's figuring of the world as sacrament and its relation to mission. I then reconstruct the positionality of the eschatological dimension within Reformed worship, in the end thereby synthesizing the Reformed eucharistic theology of Calvin with the Eastern Orthodox eucharistic theology articulated in Schmemann's thought in order to locate the eschatological-missionality of the Reformed liturgy. In the end, it is hoped that this constructive proposal might underscore the importance of the eucharistic aspect of the Reformed liturgy, even in such a way that emphasizes the very character of its eschatological-missionality.
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Spangenberg, IJJ. "Oor doodloopstrate en omweë: kanttekeninge by die boek Doodloopstrate van die geloof — ’n Perspektief op die Nuwe Hervorming." Verbum et Ecclesia 27, no. 1 (2006): 361–73. http://dx.doi.org/10.4102/ve.v27i1.146.
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In 2002 a number of biblical scholars in South Africa published a book with the title Die Nuwe Hervorming (= The New Reformation). Since then reformed theologians and church councils in South Africa reacted vehemently and accused these scholars of heresy. The debate about a possible new reformation has not abated. Professor J J F Durand, theologian and former vice-principal of the University of Western Cape, recently published a book with the title Doodloopstrate van die geloof – ’n Perspektief op die Nuwe Hervorming (= Culs-de-sac of the Christian religion – a perspective on the New Reformation). He is of the opinion that the scholars who advocate a new reformation are merely followers of Rudolf Bultmann. The article argues that Durand and like minded reformed theologians in South Africa ignore the latest research in biblical studies and therefore adhere to fundamentalist opinions about the Bible and church doctrines.
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Richey, Russell E. "Methodism and Providence: a Study in Secularization." Studies in Church History. Subsidia 7 (1990): 51–77. http://dx.doi.org/10.1017/s0143045900001332.
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In 1884, the American Historical Association was founded. Four years later, in 1888, the American Society of Church History came into being. The two events, the founding of the ASCH as well as of the AHA, belong to the larger saga of late nineteenth century professional formation. In field after field, amateur and patrician endeavours fell before what seemed a common strategy to consolidate, standardize, resource, institutionalize, and professionalize. The relation of the ASCH to the AHA is instructive. The two organizations shared much. Both drew significantly upon the idiom and structures of German historical scholarship. The guiding spirit of the AHA, Herbert Baxter Adams, plied his German training in a research seminar at Johns Hopkins whose methods and graduates swept historical efforts across the nation into the AHA orbit. His counterpart, Philip Schaff, conceived the ASCH in comparable instrumental and imperialistic terms. German-born, trained by Ferdinand Christian Baur and Johann A. W. Neander, Schaff put an indelible mark on the field of church history. The scholarship attests the leadership and legacy: a 13-volume American Church History Series (1893-7), his own 6-volume History of the Christian Church (1882-92), a 3-volumc Religious Encyclopaedia (1882-4), adapted from that of J.J. Hcrzog, the 3-volumc Creeds of Christendom (1877), and the Nicene and Post-Nicene Fathers, the two series of which ran to 28 and 14 volumes (1886-9, 1890–1900).
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Nemeth, Roger J., and Donald A. Luidens. "The New Christian Right and Mainline Protestantism: The Case of the Reformed Church in America." Sociological Analysis 49, no. 4 (1989): 343. http://dx.doi.org/10.2307/3711221.
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Fraser, Liam J. "A tradition in crisis: understanding and repairing division over homosexuality in the Church of Scotland." Scottish Journal of Theology 69, no. 2 (2016): 155–70. http://dx.doi.org/10.1017/s003693061600003x.
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AbstractLike many Western churches, the Church of Scotland has been divided in recent years over the ordination of gay clergy in committed relationships, and, more generally, over the status of homosexuality for Christian ethics. Yet there has been no academic research undertaken which situates the debate within the wider context of Scottish theology. This failure has resulted in theological and ecclesial impasse, which this paper seeks to remedy through a diagnostic analysis of division over homosexuality, drawing upon the analytic tools developed by R. G. Collingwood. While this article has as its focus the Church of Scotland, its method and conclusions will be relevant to other Protestant denominations, especially Reformed churches such as the Presbyterian Church (USA).
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Gaál, Botond. "Hatvani István, a polihisztor professzor." Gerundium 9, no. 4 (2019): 133–43. http://dx.doi.org/10.29116/gerundium/2018/4/8.
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István Hatvani, the polyhistor Professor. István Hatvani interpreted his professorship as profession devoted to cultivation and instruction of sciences. Besides being a determined theologian of the Reformed Church, he also owned profund knowledge in all disciplines of natural sciences of his age. As well, he was aware of the relationship between these two fields of sciences and philosophy. According to his considerations, the Newtonian view of nature was acceptable, which explains him discarding the ‚logic-deductive based science concept’ of Christian Wolff. His passion to work, as well as to his marriage was deeply influenced by his Christian faith.