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1
Matikiti, Robert. "Moratorium to Preserve Cultures: A Challenge to the Apostolic Faith Mission Church in Zimbabwe?" Studia Historiae Ecclesiasticae 43, no. 1 (July 13, 2017): 138–48. http://dx.doi.org/10.25159/2412-4265/1900.
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This historical study will demonstrate that each age constructs an image of Jesus out of the cultural hopes, aspirations, biblical and doctrinal interfaces that make Christ accessible and relevant. From the earliest times, the missionaries and the church were of the opinion that Africans had no religion and culture. Any religious practice which they came across among the Africans was regarded as heathen practice which had to be eradicated. While references to other Pentecostal denominations will be made, this paper will focus on the first Pentecostal church in Zimbabwe, namely the Apostolic Faith Mission (AFM). Scholars are not agreed on the origins of Pentecostalism. However, there is a general consensus among scholars that the movement originated around 1906 and was first given national and international impetus at Azusa Street in North America. William J. Seymour’s Azusa Street revival formed the most prominent and significant centre of Pentecostalism, which was predominantly black and had its leadership rooted in the African culture of the nineteenth century. Despite this cultural link, when Pentecostalism arrived in Zimbabwe from 1915 onwards, it disregarded African culture. It must be noted that in preaching the gospel message, missionaries have not been entirely without fault. This has resulted in many charging missionaries with destroying indigenous cultures and helping to exploit native populations for the benefit of the West. The main challenge is not that missionaries are changing cultures, but that they are failing to adapt the Christocentric gospel to different cultures. Often the gospel has been transported garbed in the paraphernalia of Western culture. This paper will argue that there is a need for Pentecostal churches to embrace good cultural practices in Zimbabwe.
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Chan, Simon. "The Church and the Development of Doctrine." Journal of Pentecostal Theology 13, no. 1 (2004): 57–77. http://dx.doi.org/10.1177/096673690401300104.
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AbstractDoctrines are the authoritative teachings of the Church, yet the modern church is hampered by its inability to speak authoritatively even to its own members on matters of doctrine. One reason is that doctrines are widely perceived as archaic and fixed formulations with little significance for the present day. True doctrines, in fact, are constantly developing as the Church moves towards eschatological fulfillment. Yet for doctrines to develop properly there needs to be a proper ecclesiology. The Church is not an entity that God brought into being to return creation to its original purpose after the Fall; rather, the Church is prior to creation, chosen in Christ before the creation of the world (Eph. 1.4). It is a divine-humanity, ontologically linked to Christ the Head. It is the living Body of Christ, the totus Christus.Within the continuing life of prayer and worship, the Church’s doctrines are re-enacted, renewed and developed. These acts constitute the ecclesial experience or the living tradition. The living tradition is the transmission and development of the gospel of Jesus Christ in the on-going practices of the Church through the power of the Holy Spirit. The coming of the Spirit upon the Church at Pentecost is not just to enable the Church to preach the gospel but to constitute the Church as part of the gospel itself. That is to say, the gospel story includes the story of the Spirit in the Church. The third person of the Godhead is revealed as such in his special relation to the Church. The Church, therefore, could be called the ‘polity of the Spirit’, that is, the public square in which the Spirit is especially at work to bring God’s ultimate purpose to fulfillment. There is, therefore, no separation between ecclesiology and pneumatology. They are necessary for maintaining the living tradition and ensuring the healthy development of doctrine until the Church attains unity of the faith. Pentecostals who see the Pentecost event as the distinctive mark of their identity have a special role to play: by becoming more truly catholic in their ecclesiology, they become more truly Pentecostal. This accords well with their early ecumenical instinct.
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Baker, Kimberly. "Augustine's Doctrine of the Totus Christus: Reflecting on the Church as Sacrament of Unity." Horizons 37, no. 1 (2010): 7–24. http://dx.doi.org/10.1017/s0360966900006824.
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ABSTRACTThis article examines Augustine's doctrine of the totus Christus, “the whole Christ” with Christ as Head and the Church as Body. It considers the new identity as Christ that Christians receive in the sacraments of initiation that unite individuals in the Church community, and the sacramental presence of the Church in the world as one of unifying love. This new identity forms the Church for mission as it joins Christ in a mission of love that unites people to one another as it unites them to God. The Church joins Christ in standing in solidarity with those in need, thus radiating Christ's unifying, transformative love in the world. The article ends with a suggestion that Augustine's view of the totus Christus might be a valuable resource for delving more deeply into Vatican II's vision of the sacramental unity of the Church.
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Satu, Samuil-Ashton. "Preaching and Teaching Sound Doctrine Based on Christocentric Doctrine by Church Leaders for the Transformation of Church Members." Angelion: Jurnal Teologi dan Pendidikan Kristen 1, no. 1 (June 17, 2020): 47–65. http://dx.doi.org/10.38189/jan.v1i1.41.
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AbstractPreaching and teaching sound doctrine based on Christocentric doctrine is of utmost importance to Christian belief, as it is the cornerstone of the New Testament, the Holy Trinity (the Father, the Son , and the Holy Spirit), and the Apostles. So we will not do less as Christians. The purpose of a sermon is to bring about holy transformation through the Word of God in the life of the listener. The preachers need to help the audience put the Word into their lives. With respect to this, Bryan Chapell notes that “without application, a preacher has no reason to preach.” Thus he proposed five questions for the application for Christocentric doctrinal preaching, which should first be addressed to the preachers themselves. Through these questions, preachers can help to change the life of congregation by applying Christocentric doctrinal preaching. Furthermore, evidence of transformation within believers is seen in the way that the likeness and glory of Christ is increasingly reflected (2 Corinthians 3:18). The apostle Paul said, “You, however, are controlled not by the sinful nature but by the Spirit, if the Spirit of God lives in you. And if anyone does not have the Spirit of Christ, he does not belong to Christ” (Romans 8:9). Believers must be led by the Spirit of God to be considered as children of God. And it is by the power of the Spirit of God that Christ is living within them. The life transformed reflects Apostle Paul's thoughts in Galatians: “I have been crucified with Christ and I no longer live, but Christ lives in me. The life I live in the body, I live by faith in the Son of God, who loved me and gave himself for me” (Galatians 2:20). Conversely, if the church leaders ignore Christocentric doctrinal preaching and the application of the Word of God in the church members’ lives, then the transformation of the believers’ lives will be thwarted. This study uses descriptive and phenomenological analysis of the data collected to find out why there is no change in some christians life-style and values. The results of this analysis will give impetus to revitalise the church to have a healthy theology for a healthy church of transformed lives in Christ Jesus.AbstrakBerkhotbah dan mengajar doktrin yang sehat berdasarkan dokrin Kristosentrik adalah terpenting dalam kepercayaan Kristen karena itulah penegasan Perjanjian Baru, Allah Trinitas (Allah Bapa, Allah Anak dan Allah Roh Kudus) dan Rasul-Rasul. Karena itu, seorang Kristen harus juga berbuat demikian. Tujuan dari khotbah ialah transformasi hidup melalui pendengaran Firman Allah. Pengkhotbah harus membantu jemaat mengapplikasikan Firman Allah dalam hidup mereka. Bryan Chapell menyatakan, “Tanpa aplikasi, seseorang pengkhotbah itu langsung tidak punya alasan untuk berkhotbah”. Dengan itu, ia menyarankan lima hal untuk penerapan atau applikasi kepada pengkhotbah terlebih dahulu. Melalui pertanyaan ini, pengkhotbah bisa membantu kehidupan jemaat untuk diubah dengan penerapan Fiman Allah berbasiskan doktrin Kristosentrik. Selain itu, bukti transformasi dalam hidup seseorang Kristen dilihat bagaimana seseorang itu kian mencerminkan gambar dan kemuliaan Kristus (2 Korintus 3:18). Rasul Paulus menyatakan, “Tetapi kamu tidak hidup dalam daging, melainkan dalam Roh, jika memang Roh Allah diam di dalam kamu. Tetapi jika orang tidak memiliki Roh Kristus, ia bukan milik Kristus” (Roma 8:9). Untuk dianggap sebagai anak-anak Tuhan,orang percaya harus dipimpin oleh Roh Allah. Dan melalui kuasa Roh Kudus, Kristus diam di dalam mereka. Hidup transformasi mencerminkan pemikiran Rasul Paulus dalam Galatia : “Namun aku hidup, tetapi bukan lagi aku sendiri yang hidup, melainkan Kristus yang hidup di dalam aku. Dan hidupku yang kuhidup sekarang di dalam daging, adalah hidup oleh iman dalam Anak Allah yang telah mengasihi aku dan menyerahkan diri-Nya untuk aku.” (Galatia 2:20). Sebaliknya, jika pemimpin gereja mengabaikan khotbah doktrin Kristosentrik dan applikasi Firman Allah dalam kehidupan jemaat, maka transformasi kehidupan jemaat akan digagalkan. Penelitian ini menggunakan kaedah deskriptif dan fenomenologi analisis atas data-data yang dikumpulkan untuk menemukan jawapan mengapa kehidupan dan cara hidup banyak jemaat tidak berubah. Hasil analisa ini akan memberi dorongan kepada gereja untuk memperoleh teologi yang sehat untuk membangun gereja yang sehat yang hidup dalam Kristus Yesus.
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Nemes, Steven. "Theology without Anathemas." Journal of Analytic Theology 9 (September 22, 2021): 180–200. http://dx.doi.org/10.12978/jat.2021-9.181913130418.
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The object of the present essay is to establish the possibility of “theology without anathemas.” First, an argument is given for the conclusion that infallible knowledge in matters of theology is not now possible. Both the Protestant doctrine of claritas scripturae and the Roman Catholic understanding of the Magisterium of the Church are rejected. Then, an alternative, “fallibilist” ecclesiology is proposed, according to which (knowingly) to belong to the Church is a matter of (understanding oneself as) having been claimed by Christ as His own. When combined with a universal doctrine of election and a highly objective and actualized doctrine of the Atonement, such a conception of the Church makes it possible to understand theology as a collaborative and cooperative effort on the part of all to understand better this Christ to whom they all always already belong.
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Ombres, Robert. "Faith, Doctrine and Roman Catholic Canon Law." Ecclesiastical Law Journal 1, no. 4 (January 1989): 33–41. http://dx.doi.org/10.1017/s0956618x00007237.
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‘It is not at all easy (humanly speaking) to wind up an Englishman to a dogmatic level’.This quotation is, of course, from Newman's Apologia, where many memorable things are said. Yet, even in England, it seems inescapable to treat of faith and doctrine if we are to consider Roman Catholic canon law. As Christian believers, consequently holding certain doctrines about Christ and his Church, we have a theology of canon law and a theology in canon law. We explore the theology of canon law whenever we consider why there is canon law at all in a Church founded on the unique saving grace of Jesus Christ, and we explore the theology in canon law whenever we consider how faith and doctrine show themselves in the making and application of canon law.
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Howsepian, A. A. "Are Mormons Theists?" Religious Studies 32, no. 3 (September 1996): 357–70. http://dx.doi.org/10.1017/s0034412500024409.
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It is widely believed to be a fundamental tenet of the Church of Jesus Christ of Latter-day Saints (hereafter the LDS, or Mormon, Church) that a plurality of divine beings inhabits the universe. It has often been pointed out, for example, that according to Mormon doctrine Elohim (the Father), Jesus (the Son), and the Holy Ghost are three distinct Gods.1 The traditional Christian doctrine of the Trinity is, thereby, unambiguously rejected. In light of this, it has become commonplace among Christian apologists2 to infer
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Morrison, John D. "John Calvin's Christological Assertion of Word Authority in the Context of Sixteenth Century Ecclesiological Polemics." Scottish Journal of Theology 45, no. 4 (November 1992): 465–86. http://dx.doi.org/10.1017/s0036930600049310.
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The late medieval synthesis reflected in the Fourth Lateran Council (1215) generally and in the doctrine of transubstantiation in particular established an understanding of the nature of the church and authority that was to be varied and wide in its effects. Transubstantiation as doctrine and as coalescor of Church worship laid the groundwork for a particularly formative understanding of the ekklesia of Christ. It issued in a view of immanental, divine authority and grace that would come to manifest itself in the indulgences, the treasury of merits, invocation of saints, relics, etc. To be critical of the Mass was to bring into question the entire hierarchy of the Church and its authority on earth. In this context of strong ecclesiological authority, God was reckoned primarily as immanent and immediate through the papal head. In the face of this development, John Calvin asserted that Christ, as center of all true Christian reality, is the necessary focus and the preeminent authority in and to the Church through the Word of God, the Scriptures.
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Pickard, Stephen. "Doctrine and Life: The Theological Legacy of Stephen Sykes." Ecclesiology 15, no. 1 (February 6, 2019): 9–22. http://dx.doi.org/10.1163/17455316-01501004.
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Throughout Stephen Sykes’ theological career a number of key themes continually re-emerged with respect to the Church, Christ, the ministry, the Christian life and the doctrinal tradition. This article offers a survey of and a commentary on these themes. It does this by employing a simple framework focusing on issues concerning Christian identity and relevance. Identity issues are considered from a personal, theological and ecclesial perspective. Relevance issues briefly cover Sykes’ concerns for the ministry of men and women and the question of power and leadership. Stephen Sykes’ theological and ecclesial leadership provide a remarkable resource and lasting legacy for the Church.
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Mpofu, Sifiso. "THE THEOLOGICAL DILEMMA VIZ-A-VIS THE MORAL OPTIONS FOR RELEVANT AND PRACTICAL MINISTRY TODAY: LESSONS FOR THE ZIMBABWE COUNCIL OF CHURCHES." Studia Historiae Ecclesiasticae 41, no. 1 (August 3, 2015): 67–85. http://dx.doi.org/10.25159/2412-4265/99.
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There are many misconceptions about the role of the church in society. This is because the church is neither a political institution nor a social organisation but a mystery of grace. The church can best be defined or understood in terms of its mission or its work. This article will explore the mission and work of the Christian church; specifically the church in Zimbabwe. One cannot talk about the Christian church without reflecting on Jesus Christ’s mission. The church is the body of Christ, the true representative of the broken body of Jesus Christ. Paradoxically, while church leaders say that they are concerned about the poor, the downtrodden, the oppressed, they seem not to fight against harmful socio- economic and political structures that dehumanise many of God’s creation. The church, as God’s compass to direct humanity for the total good of all creation, should always advocate in favour of peace and social justice. Christian leaders have a moral and social responsibility in their proclamation of the gospel of Jesus Christ in an environment which is characterised by despondency, uncertainty and fear. This paper identifies moments of prophetic resistance to social evil. It is to be noted that such a prophetic dimension is an enduring reality of the life of an authentic church, despite the complex (and at times compromising) relationship between church and state. This paper proposes possibilities for a new paradigm shift in Christian ministry with a view to toward a rebirth of a socially conscious church within the established platform of Christian ministry.
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Van Dyk, Leanne. "Vision and Imagination in Atonement Doctrine." Theology Today 50, no. 1 (April 1993): 4–12. http://dx.doi.org/10.1177/004057369305000103.
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“The dark mystery, the holy secret of the atonement must always serve as a caution and reminder to the theologian. The atoning death of Jesus Christ will not be reduced to a formula of scholars or a possession of the church. The tragic elements of the story, the inescapable judgment on human self-deception, and the mysterious salvific impact of the atonement must never be muted or dimmed in the legitimate interest of theological clarity and precision.” “Why must holy places be dark places?” C. S. Lewis, Till We Have Faces
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Crumbley, Deidre Helen. "Patriarchies, Prophets, and Procreation: Sources of Gender Practices in Three African Churches." Africa 73, no. 4 (November 2003): 584–605. http://dx.doi.org/10.3366/afr.2003.73.4.584.
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AbstractThe Celestial Church of Christ, the Christ Apostolic Church, and the Church of the Lord (Aladura) are indigenous churches, which share the selective blending of Christian and Yoruba religious traditions; however, their gender practices, specifically female access to decision-making roles, vary dramatically. The Celestial Church's prohibition against the ordination of women is associated with ritual impurity. Christ Apostolic excludes women from ordination, but without an explicit ideology of impurity. The Church of the Lord (Aladura) ordains women but prohibits them from the sanctuary when they are menstruating. Do these institutionalised constraints derive from colonial or pre-colonial gender practices? What other factors might contribute to these gender patterns? This paper argues that these gender practices derive from intersecting ambiguities in Western and African gender practices, which both empower and disempower women. The paper also assesses the interplay of doctrine and institutional history on gender dynamics. Finally, it explores the interaction of cultural legacy and socio-environmental pressures on the ritualisation of the female body in this African setting.
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Kochaniewicz, Bogusław. "Świętość Kościoła w ujęciu św. Piotra Chryzologa." Poznańskie Studia Teologiczne, no. 30 (August 24, 2018): 353–68. http://dx.doi.org/10.14746/pst.2016.30.17.
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The article Holiness of the Church according to Sermons of St. Peter Chrysologus presents one aspect of the ecclesiology of the bishop of Ravenna. Among the most popular questions, which are evidenced in his theological reflection, it is necessary to evidence, that Church Fathers focus their attention on an ontological aspect of the Church’s holiness which finds its foundation in Christ. Frequent references to ideas of the Mystical Body of Christ or the Church as a spouse of Christ confirm our opinion. It is necessary to admit that these themes, like other questions, developed in Chrysologus’s sermons (the role of the sacrament or belief that there is no salvation outside the Church) are already known in the patristic literature. Therefore the ecclesiology of the bishop of Ravenna is not original. However, taking into consideration the pastoral dimension of his teaching, it is clear that the objective of his sermons was different than to present an ecclesiological treatise.The results of analytical researches allow to complete the picture of the doctrine of the Church by its unknown aspect, contained in the teaching of the bishop of Ravenna.
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Vanhoozer, Kevin J. "Hocus Totus: The Elusive Wholeness of Christ." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 29, no. 1 (December 4, 2019): 31–42. http://dx.doi.org/10.1177/1063851219891610.
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This article responds to David Moser’s essay commending the Totus Christus to Protestants who wish to be biblical, identify with the catholic tradition, and speak truly about the Church. The article recognizes the Totus Christus as an important case study of the relationship between Christology and ecclesiology. The article evaluates Moser’s case in three movements: first, by examining the way in which biblical language of Christ as the “head” of the Church “body” has been interpreted by Augustine and others; second, by comparing and contrasting the Reformed (soteriological) emphasis on mystical union with the Roman (ecclesiological) emphasis on mystical body; third, by examining the metaphysics of the Totus Christus and, in particular, the conceptual coherence of claiming that the Totus Christus designates a “united person” with “two subjects” that are “distinct in their being.” The article concludes by asking about the practical consequences of accepting the Totus Christus, and by noting that the Totus Christus never did receive the necessary creedal support commensurate with catholic doctrine.
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Gregory, Alan. "Grace and Nation: Coleridge's On the Constitution of Church and State." Journal of Anglican Studies 5, no. 2 (December 2007): 187–208. http://dx.doi.org/10.1177/1740355307083645.
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ABSTRACTUnderstanding Coleridge's classic work On the Constitution of Church and State requires paying close attention to the system of distinctions and relations he sets up between the state, the ‘national church’, and the ‘Christian church’. The intelligibility of these relations depends finally on Coleridge's Trinitarianism, his doctrine of ‘divine ideas’, and the subtle analogy he draws between the Church of England as both an ‘established’ church of the nation and as a Christian church and the distinction and union of divinity and humanity in Christ. Church and State opens up, in these ‘saving’ distinctions and connections, important considerations for the integrity and role of the Christian church within a religiously plural national life.
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Urban-Mead, Wendy. "Negotiating 'Plainness' and Gender: Dancing and Apparel at Christian Weddings in Matabeleland, Zimbabwe, 1913-1944." Journal of Religion in Africa 38, no. 2 (2008): 209–46. http://dx.doi.org/10.1163/157006608x289684.
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AbstractThis article analyzes the phenomena of dancing and wedding apparel in weddings of rural members of an unusual Protestant denomination of Anabaptist origins in Matabeleland, colonial Zimbabwe. The focus is on gendered aspects of African Christian adaptation of mission teaching amongst Ndebele members of the Brethren in Christ Church. The church in North America was firm at home on the matter of dancing (it was forbidden), and internally conflicted regarding men's garb. In the decades preceding World War II, African members of the church embraced fashionable dress for grooms and dancing at wedding feasts as common practice at BICC weddings. However, in a gendered pattern reflecting Ndebele, colonial and mission ideas of women's subjection, African women's bridal wear adhered to church teaching on Plainness, while African men's did not.
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Johnson, Adam J. "The Servant Lord: A Word of Caution Regarding themunus triplexin Karl Barth's Theology and the Church Today." Scottish Journal of Theology 65, no. 2 (March 27, 2012): 159–73. http://dx.doi.org/10.1017/s0036930612000038.
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AbstractContemporary theology exhibits a lively interest in using the traditional doctrine of themunus triplex(the threefold mediatorial office of Christ as prophet, priest and king) to unify our understanding of the person and work of Jesus Christ and ground it in the Old Testament witness. This article explores Karl Barth's contribution to this trend and draws from it a set of reflections for the church today. Scholarly consensus suggests that Barth offers an exceptionally robust development of themunus triplexin shaping the formal structure and material content of his doctrine of reconciliation. In this article I contend that his use of this concept is actually quite superficial in nature. As scholars are wont to point out, Barth incorporates themunus triplexinto eye-catching summary statements throughoutCDIV – but these statements are more ambiguous than they might at first seem. A closer examination of the details of his account of the work of Christ, and particularly his hamartiology, demonstrates that themunus triplexdoes not substantially inform his treatment of these subjects, and that his own unique christological concerns provide the determining influence. While Barth was eager to align his position with that of Reformed orthodoxy, focusing on themunus triplexultimately distracts the reader from his primary concerns. Much the same is true for the church today – when used as a sufficient interpretative device for offering an account of the person and work of Jesus Christ, themunus triplexsuffers the fate of many an artificial schema for biblical interpretation, distracting us from the breadth and depth of the biblical witness by offering an overly tidy, artificially organised account of the material. Nevertheless, when modestly employed, it remains a significant though limited conceptual device for understanding Christ's person and work, which the church should employ in several ways so as to integrate the Old and New Testaments in its proclamation of the Gospel.
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White, Thomas Joseph. "Why Catholic Theology Needs Metapshysics: A Christological Perspective." Teologia w Polsce 13, no. 2 (February 27, 2020): 41–62. http://dx.doi.org/10.31743/twp.2019.13.2.03.
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The Chalcedonian confession of faith asserts that Christ is one person, the Son of God, subsisting in two natures, divine and human. The doctrine of the communication of idioms is essential to the life and practices of the Church insofar as we affirm there to be properties of deity and humanity present in the one subject, the Word made flesh. Such affirmations are made without a confusion of the two natures or their mutually distinct attributes. The affirmation that there is a divine and human nature in Christ is possible, however, only if it is also possible for human beings to think coherently about the divine nature, analogically, and human nature, univocally. Otherwise it is not feasible to receive understanding of the divine nature of Christ into the human intellect intrinsically and the revelation must remain wholly alien to natural human thought, even under the presumption that such understanding originates in grace. Likewise we can only think coherently of the eternal Son’s solidarity with us in human nature if we can conceive of a common human nature present in all human individuals. Consequently, it is only possible for the Church to confess some form of Chalcedonian doctrine if there is also a perennial metaphysical philosophy capable of thinking coherently about the divine and human natures from within the ambit of natural human reason. This also implies that the Church maintains a “metaphysical apostolate” in her public teaching, in her philosophical traditions, as well as in her scriptural and doctrinal enunciations.
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Bradley, Martha. "Cultural Configurations of Mormon Fundamentalist Polygamous Communities." Nova Religio 8, no. 1 (July 1, 2004): 5–19. http://dx.doi.org/10.1525/nr.2004.8.1.5.
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““The Principle”” or plural marriage, as practiced by the Church of Jesus Christ of the Latter-day Saints (LDS Church) during the nineteenth century, evolved to encompass a culture of life practices, ideas and meanings for the fundamentalist Mormon polygamists who continue in the practice to the present day. For the modern-day polygamists, the culture that surrounds this doctrine includes a set of learned behaviors and strategies, symbols, and a compelling vision of an ideal community. This highly effective culture has helped plurality persist and grow in the intermountain western part of the United States, perpetuating a belief system but also a distinctive lifestyle wrapped around the doctrine of a plurality of wives. This article sketches out the parameters of the culture of polygamy, describes the key groups that continue in the practice, and discusses the connection between the fundamentalist polygamist groups and individuals and the LDS Church.
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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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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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Kim, Benjamin H. "The Place of Mission in Bonhoeffer’s Ethics." International Bulletin of Mission Research 44, no. 2 (April 30, 2019): 192–99. http://dx.doi.org/10.1177/2396939319847060.
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This article considers mission and evangelism in light of Dietrich Bonhoeffer’s theology of reality and its relation to the two-realms doctrine. Particular attention is given to his Ethics, wherein his understanding of the Christ-reality supersedes all formulations that would dichotomize the sacred from the secular. Bonhoeffer’s use of “ultimate” and “penultimate” defines the conditions in which mission is realized in the world. The implications of Bonhoeffer’s theology are conceptual, with the sacred and secular sharing the same Christ-reality, and practical, with the church standing as the penultimate agent of mission in the world.
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Grieb, A. Katherine. "Philippians and the Politics of God." Interpretation: A Journal of Bible and Theology 61, no. 3 (July 2007): 256–69. http://dx.doi.org/10.1177/002096430706100303.
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The “same mind” that Paul urges upon the Philippian community does not imply their uniformity on matters of doctrine or ethics. Rather, it is an injunction to have within themselves the mind that Christ Jesus had, one that will lead them to think of the interests of others. Adopting that “same mind” today will lead the church to discover new practices that build community.
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Kasprzak, Dariusz. "Teologia kapłaństwa i urzędu kapłańskiego w I wieku chrześcijaństwa." Ruch Biblijny i Liturgiczny 63, no. 2 (June 30, 2010): 101. http://dx.doi.org/10.21906/rbl.165.
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Neither the Apostles nor any Christian minister is admitted to use the priest’s title in the text of the New Testament. Nevertheless, in the New Testament we can perceive the development of the doctrine of the priest ministry in the early Church. Albert Vanhoye maintains that the lack of the term “priest” in the New Testament suggests the way of understanding of the Christian ministry, different from this in the Old Testament. It can’t be considered as a continuation of Jewish priesthood, which was concentrated mainly on ritual action and ceremonies. In the first century the Church developed the Christology of priesthood (Hbr) and ecclesiology of priesthood (1 P). Early Christians focused first on the redemptive event of Jesus Christ’s sacrifice and Jesus as the mediator of a new covenant. Only then the religious communities adopted the priest’s title for their ministry.In the early years of the Church, all the ministries were regarded as a charismatic service among the Christian communities. In their services the early Christians followed Jesus Christ sent by God to serve. The Holy Spirit sent by God in the name of Jesus bestowed the spiritual gifts upon the Church (1 Kor 12–13). Consequently the disciples of Jesus and their successors could continue his mission. The Twelve Apostles’ ministry was the very first and most important Christian ministry. It was closely connected to the service of Jesus Christ himself. The Apostles were sent by the authority of Jesus Christ to continue his mission upon earth and they preached the Good News of the risen Christ. The Apostolicity was the fundamental base for every Church ministry established in different Christian communities. Successive ministries were established in order to transmit the teaching of Jesus Christ and to lead the community. For the early Christians the priesthood was not an individual privilege. It had rather the community character.
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Brown, Robert G. "The Bible after Evangelicalism: Ideas for a Liberal Doctrine of Scripture." Modern Believing 61, no. 4 (October 1, 2020): 335–43. http://dx.doi.org/10.3828/mb.2020.21.
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The aim of this essay is to present several ideas for a liberal doctrine of scripture, i.e. a written statement which specifies the nature, authority, and function of the Christian Bible that is not grounded upon the belief that it was given by God through divine inspiration. These ideas are categorised into three areas which I think any doctrine of scripture should address: the nature of the Bible, the authority of the Bible, and the functions of the Bible in the Church. I argue i) that the Bible is a collection of humanly authored books, ii) that these books are authoritative in Christianity primarily in the sense that they are the principal historical witnesses to Jesus Christ, and iii) that the Bible can function in the Church as a classic, as historical evidence and as a theological prompt.
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Fields, C. Ryan. "Barth's christological ecclesiology as theological resource for evangelical free church ecclesiology." Scottish Journal of Theology 73, no. 1 (February 2020): 13–30. http://dx.doi.org/10.1017/s0036930619000668.
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AbstractThis essay argues that Barth's christological ecclesiology is worthy of consideration as a resource to fund a more robust and distinctly theological evangelical free church ecclesiology. Specifically, Barth's articulation of the church as witness, combined with his emphases on the gathering, upbuilding and sending of the church, all resonate with a distinctly free church vantage point. Additionally, I argue that Barth's theological interpretation of Matthew 18:20 (a verse of great significance for the free church tradition) further reveals his compatibility with free church ecclesiology. I conclude that while the traditional problems associated with evangelical reception of Barth need to be addressed and his doctrine of the church as grounded in Christ (and thus election) critically assessed, Barth does end up offering a resource that can inform the development of a theologically robust evangelical free church ecclesiology.
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Balz, Heinrich. "Kimbanguism Going Astray." Exchange 38, no. 4 (2009): 355–64. http://dx.doi.org/10.1163/016627409x12474551163655.
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AbstractThe doctrinal controversy within the Kimbanguist Church, Église de Jésus-Christ sur la Terre par son Envoyé Spécial Simon Kimbangu, reached a new climax in July 2008: Moderate teaching on the person of Simon Kimbangu on the one hand and on the divine Trinity on the other, which had been the church's official doctrine since 2005, was solemnly revoked by an assembly in Nkamba, D.R. Congo and by the church's leader, the Chef spirituel, to be replaced more or less directly by the common popular Kimbanguist belief: Simon Kimbangu is God, the Holy Spirit incarnate. But the theologians who had formulated the former moderate teaching do not accept this new turn in the Kimbanguist Church's doctrine. The article gives the arguments and strategies of both sides and reflects on the possible future development of the Kimbanguist Church.
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Aubert, Annette G. "Henry Boynton Smith and Church History in Nineteenth-Century America." Church History 85, no. 2 (May 27, 2016): 302–27. http://dx.doi.org/10.1017/s0009640716000019.
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Henry Boynton Smith (1815–1877) was one of the few nineteenth-century American scholars committed to disseminating German methods of ecclesiastical historiography to a country known for its anti-historical tendencies. However, modern scholars have generally overlooked his significant contributions in this area. Hence exploring his scholarly reception and specifically his History of the Church of Christ, in Chronological Tables will fill a niche in the historiography of church history.Philip Schaff (1819–1893), the renowned church historian and founder of the American Society of Church History, was one of the few contemporaries of Smith who understood that Smith's scholarship was on a par with that being produced in Germany. Schaff specifically praised Smith's chronological tables—evidence of Smith's German education among some of the best German historians of the period, including Leopold von Ranke and August Neander. This essay reviews Smith's History of the Church of Christ, in Chronological Tables in the context of the newly emerging scientific history and describes his contribution to nineteenth-century American scholarship. Smith is worthy of attention for establishing a central position for the history of doctrine and for promoting the field of church history and the use of chronological tables in nineteenth-century America.
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Ptaszek, Robert T. "The Church of Jesus Christ of Latter-Day Saints and Its Doctrine: A Philosophical Approach." Roczniki Filozoficzne 68, no. 1 (March 30, 2020): 161–80. http://dx.doi.org/10.18290/rf20681-8.
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Kościół Jezusa Chrystusa świętych w dniach ostatnich i jego doktryna z perspektywy filozofii
W artykule pokazuję, jak za pomocą realistycznej filozofii religii można dokonać wstępnej weryfikacji prawdziwościowych aspiracji doktryny konkretnej wspólnoty religijnej. Pierwszym elementem doktryny religijnej możliwym do filozoficznej oceny jest jej niesprzeczność. Dlatego w tekście rekonstruuję doktrynę konkretnego ruchu religijnego i pokazuję, jak na drodze filozoficznych analiz można wykazać, że nie spełnia ona tego kryterium. Jako przedmiot badań wybrałem główne elementy doktryny Kościoła Jezusa Chrystusa Świętych w Dniach Ostatnich (nazywanego w skrócie Kościołem Mormonów), ponieważ uważam go za szczególnie interesujący alternatywny wobec chrześcijaństwa ruch religijny.
Spośród działających obecnie ruchów religijnych Kościół Jezusa Chrystusa Świętych w Dniach Ostatnich wyróżnia się pod kilkoma względami. Przede wszystkim wspólnota ta korzysta z wielu różnych źródeł objawienia. Ponadto ich „święta opowieść” to licząca kilkanaście wieków historia, która choć rozpoczyna się w Izraelu, w większości dzieje się na kontynencie amerykańskim. Wreszcie Kościół Mormonów przedstawia wizję „ziemi świętej” oraz koncepcję zbawienia, które w istotny sposób różną się od koncepcji przyjmowanych przez inne wspólnoty religijne bazujące na Biblii.
Oryginalność koncepcji zbawienia mormonów, którą nazywają „planem wiecznego postępu”, dotyczy zarówno celu tego planu, jak też możliwych form jego realizacji. Jeśli chodzi o cel, to według mormonów ludzie mogą stać się bogami i zaludniać swoim potomstwem kolejne światy.
Przeprowadzona z punktu widzenia filozofii religii rekonstrukcja i analiza głównych elementów doktryny mormonów pokazuje jej liczne słabości, niespójności i uproszczenia. Z tej perspektywy „świętą opowieść” mormonów trudno uznać za coś więcej niż tylko barwny i interesujący mit. Natomiast odpowiedź na pytanie, dlaczego mormoni wciąż wierzą w tak niespójną doktrynę, wykracza poza zakres podjętych w artykule rozważań.
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Parhusip, Parsaoran. "Inkarnasi: Perwujudan Kasih Allah yang Membela, Membebaskan, dan Mengangkat Martabat Manusia." MELINTAS 35, no. 3 (March 4, 2021): 316–33. http://dx.doi.org/10.26593/mel.v35i3.4663.316-333.
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In Christianity, incarnation marks the culmination of the manifestation of God’s love in the world. Through the historical presence of Jesus Christ in the world, salvation is made possible. The salvation of human beings not only addresses worldly issues, but also restores their inner dignity as God’s creation. The Christian doctrine of incarnation gives hope to those who are in the situation of oppression, suffering, and injustice. The presence of Jesus Christ through the incarnation realises God’s love in defending, saving, liberating, and elevating human dignity. This article sees incarnation as an event in which God’s act of love is experienced by human beings. This event needs to be echoed by the Church today in its mission to proclaim the Kingdom of God. The event of incarnation brings the image of the Church as God’s people who are liberated while still in pilgrimage on earth.
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Laputko, Anna. "THE VALUE OF HUMAN LIFE IN THE ENCYCLICAL ‘EVANGELIUM VITAE’ BY JOHN PAUL II." Educational Discourse: collection of scientific papers, no. 29(12) (January 22, 2021): 58–67. http://dx.doi.org/10.33930/ed.2019.5007.29(12)-6.
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In the encyclical “Evangelium Vitae”, Pope John Paul II bases his message on the Scriptures, as is customary in formulating the doctrine or moral compendium of the Christian church. Jesus Christ, the mystery of the incarnation of the Logos, is the basis for understanding the value of human life from conception to natural death. The encyclical reveals attempts to reduce the value of life, which includes war, violence, abuse of bioethical aspects (abortion, euthanasia).
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Walker, Paul. "Of Gardens and Prosperity." Worldviews 18, no. 1 (March 26, 2014): 77–98. http://dx.doi.org/10.1163/15685357-01801002.
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Members of the Church of Jesus Christ of Latter-day Saints (LDS), like many other Christians, believe in the importance of human stewardship over the natural world; yet within LDS doctrine, hints of less hierarchical inclusiveness of non-human beings can be found. The interpretation of LDS doctrine relating to the Fall underlie the influences of two LDS presidents, Ezra Taft Benson and Spencer W. Kimball, whose contrasting ideas illustrate that connections among ecology, righteousness, and prosperity continue to be complicated by the progression of technology and globalization in contrast to the frontier and agrarian foundations of the church. A close examination of a frequently cited passage in the Book of Mormon shows how Kimball’s encouragement to plant gardens is more amenable to a “prosperous” spiritual and/or material relationship to the environment than the methods Benson advocated to promote efficient agriculture and general prosperity.
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Sendjaja, Hendri Mulyana. "Sumbangan Athanasius dari Aleksandria dalam Pembentukan Ajaran Trinitas." GEMA TEOLOGIKA 3, no. 1 (April 25, 2018): 71. http://dx.doi.org/10.21460/gema.2018.31.364.
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The intellectual struggles and adventures of Christian thinkers in Alexandria in the first centuries produced an overarching effect to the doctrines of Christian faith, which survived to the present day. One of those doctrines is the doctrine of the Trinity. The study of the thought of Athanasius of Alexandria in regards of God, Jesus Christ, and the Holy Spirit, through his works such as Contra Gentes-De Incarnatione, Contra Arianos I-III, and Epistola ad Serapionem, speaks for itself the contribution he made to solidify the doctrine of the Trinity. For him, the doctrine expresses the eternal communion among the Father, the Son and the Holy Spirit, which in effect brings benefi t to us. The construction of the doctrine is inseparable from the Church tradition which owed to the ecclesiastical biblical exegesis, and the construction of the theological methods, and the soteriological perspective.
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Fourlas, Benjamin. "Image and Chalcedonian Eucharistic doctrine: a re-evaluation of the Riha paten, its decoration and its historical context." Byzantinische Zeitschrift 114, no. 3 (September 1, 2021): 1117–60. http://dx.doi.org/10.1515/bz-2021-0057.
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Abstract The iconography of the Communion of the Apostles, a theme well established in Byzantine art after Iconoclasm, first appears in a securely dated context in the silver patens from Riha and Stuma. These silver plates were produced in Constantinople sometime between 575 and 578. The iconography with the twofold depiction of Christ is usually explained as a reflection of the liturgical practice of the Eucharist, namely, as a reflection of the two actors in the Eucharistic rite, the priest and a deacon distributing bread and wine. I argue instead that during the early Byzantine period the twofold depiction of Christ is an expression of the two natures of Christ directed against the Miaphysites. I propose that the exceptional appearance of the scene in the two early Byzantine silver patens from church treasures from northern Syria is likely to be explained by its Christological significance with regard to Chalcedonian Eucharistic doctrine during the persecution of the Miaphysites in the 570s.
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Connell, Francis J. "Comments on “The Crisis in Church-state Relationships in the U.S.A.”." Review of Politics 61, no. 4 (1999): 710–14. http://dx.doi.org/10.1017/s0034670500050592.
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The author seems to have no regard for the supernatural life and vigor of the Catholic Church. He proposes as the most necessary means of protecting the Church from grave harm in the United States something natural—the “adaptation” of a traditional Catholic doctrine to a naturalistic concept of the State. The truth is that the most effective means toward preserving the Church from harm and promoting its apostolic activity will be found in a more ardent zeal on the part of bishops and priests and in a more faithful observance of God's law by Catholics. It should not be forgotten that Christ has promised to abide with His Church and to sustain it, so that the gates of hell shall never prevail against it. The author does not take this promise into consideration.
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van Beeck, Frans Josef. "“Born of the Virgin Mary”: Toward a Sprachregelung on a Delicate Point of Doctrine." Pacifica: Australasian Theological Studies 14, no. 2 (June 2001): 121–43. http://dx.doi.org/10.1177/1030570x0101400201.
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This essay offers an interpretation of the traditional catholic teaching that “Jesus Christ, conceived by the power of the Holy Spirit, was born of the Virgin Mary”. The author reviews recent exegesis and theology, then revisits the tradition of the church, then discusses the contrast between the physiological “facts” involved in human conception as they were understood in the classical periods — and thus at the place and time of the composition of the infancy narratives — and the accepted modern, scientific account of the same “facts”. He argues that neither the New Testament nor the Church teaches that Jesus' virginal conception is a cosmological miracle: rather this is a conclusion of the data of the faith, not an article of faith in and of itself. This should guide our speech in ministry.
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Kettler, Christian D. "The Vicarious Repentance of Christ in the Theology of John McLeod Campbell and R. C. Moberly." Scottish Journal of Theology 38, no. 4 (November 1985): 529–43. http://dx.doi.org/10.1017/s0036930600030337.
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The name of John McLeod Campbell (1800–1872) is well-known among historians of Scottish church history. A pastor who spent most of his life in Glasgow, Campbell is remembered best for his deposition from the Church of Scotland in 1831 because of the preaching of unlimited atonement and of assurance as belonging to the essence of faith. Among historians of doctrine, Campbell's notoriety stems from his later work, The Nature of the Atonement. The book aroused controversy from the moment of its publication. Among the highly original themes set forth by Campbell, one continues to stand out as the most perplexing and controversial: Campbell's teaching on Christ as providing a ‘perfect response’, a ‘perfect repentance’, a ‘perfect sorrow’ and a ‘perfect contrition’ before the judgment of the Father on the sins of humanity.
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Dox, Donnalee. "Medieval Drama as Documentation: “Real Presence” in the Croxton Conversion of Ser Jonathas the Jewe by the Myracle of the Blissed Sacrament." Theatre Survey 38, no. 1 (May 1997): 97–115. http://dx.doi.org/10.1017/s004055740000185x.
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In the fifteenth-century East Anglian play, The Conversion of Ser Jonathas the Jewe by the Myracle of the Blissed Sacrament, five Jews desecrate a host to challenge the Christian doctrine of transubstantiation. In the play's image of Jewish characters, fifteenth-century English Christianity constructed an ethnic, religious, and cultural alterity. A Jewish merchant, Jonathas, bribes a Christian merchant, Aristorius, to steal a consecrated host from a local church. Five Jewish characters then stab the host, nail it to a pillar, boil it, and bake it in an oven over a fire. In this last trial, the oven bursts open to reveal the image of Christ as a bloody child. At the sight of the Christ, and upon hearing his reproach, the Jews confess and are baptized into the Christian faith.
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Walker, Jennifer. "Church, State and an Operatic Outlaw: Jules Massenet's Hérodiade." Cambridge Opera Journal 31, no. 2-3 (July 2019): 211–36. http://dx.doi.org/10.1017/s0954586720000014.
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AbstractWhen Jules Massenet began work on Hérodiade in the late 1870s, he likely expected to see his work premiered at the Paris Opéra. But the coveted Parisian premiere was not to be. Based on a liberal reworking of the infamous tale of Herod, Salome and John the Baptist, Hérodiade undoubtedly challenges traditional Catholic doctrine. Yet Massenet's opera was not as ‘secular’ as it may seem. I argue here that it draws instead on a Republican-friendly brand of Catholicism that encouraged individual religiosity as an anticlerical strategy. Herein, I argue, lay the reasons why Hérodiade was outlawed. It was not so much the libretto's liberal transformations of biblical characters as what those transformations represented both to the Catholic Church and to the French state: in the end the representation of a simultaneously Republican and Catholic Christ presented a dangerous analogue to the country's strained political situation.
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Young, Frances. "Naked or Clothed? Eschatology and the Doctrine of Creation." Studies in Church History 45 (2009): 1–19. http://dx.doi.org/10.1017/s0424208400002370.
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A Paper on life after death in the early church should probably begin with the underworld: Sheol in the Hebrew Bible, Hades, in Greek mythology, with parallels in ancient Mesopotamia, Egypt and Persia. It should reflect on the universally connected theme of judgment and its importance for theodicy, and address the wide variety of beliefs discernible in the New Testament and its background, especially in the apocalyptic literature. It should consider the so-called intermediate state, and the supposed distinction between the Greek concept of the immortality of the soul and the Hebrew idea of resurrection: which takes us full circle, since the latter notion assumes the picture of shades in the underworld brought back to full-bodied living – as indeed the traditional Anastasis icon of the Eastern Orthodox tradition makes dramatically clear, Christ springing up from the grave and hauling Adam up with one hand and, often though not invariably, Eve with the other.
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Bedford-Strohm, Heinrich. "Public Theology and Political Ethics." International Journal of Public Theology 6, no. 3 (2012): 273–91. http://dx.doi.org/10.1163/15697320-12341235.
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Abstract The article explains the fundamental features of the Lutheran two kingdoms doctrine and the Reformed doctrine of the Lordship of Christ and finds strong convergences of both in addressing political realities without leaving the Gospel perspective aside. Since Catholic concepts show a similar profile, an ecumenical public theology emerges. Six guidelines for a public church are presented to describe the consequences of a public theological approach to politics for the churches. Authentic faith witness is as much part of these guidelines as ‘bilinguality’, that is, the capability to talk the language of secular discourse and prophetic speech, which is put in relationship to the necessity of concrete daily political processes. Thus, in the end the article explains the profile of public theology in relation to liberation theology and political theology.
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Karczewska, Helena. "„Bestiariusz niewiary”. Ludzie oddaleni od Boga w nauczaniu św. Hilarego z Poitiers." Vox Patrum 59 (January 25, 2013): 225–39. http://dx.doi.org/10.31743/vp.4025.
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Bishop of Poitiers, referring to the allegorical interpretation of Scripture, makes the characteristics of people away from God through unbelief. Comparing them to beasts, Hilary creates an unique „bestiary of disbelief”. Bishop of Poitiers shows the catalogue of beasts and gives them a symbolic significance which reveals the nature of opponents of the Church. In the allegorical world of beasts many animals can be found: foxes mean false prophets, ravens – sinners and cattle as a symbol of heathen. In general Bishop of Poitiers indicates symbol of serpent as heretics who reject the gift of faith in Christ and contempt the doctrine of the Church. In Hilary’s works a lot of helpful directions for believers are given. Bishop focuses on gaining spiritual knowledge and proclamation of the Gospel.
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Ensor, Peter. "Penal substitutionary atonement in the later ante-Nicene period." Evangelical Quarterly 87, no. 4 (April 26, 2015): 331–46. http://dx.doi.org/10.1163/27725472-08704003.
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This article surveys passages from the writings of Hippolytus, Cyprian, Methodius, Lactantius and Alexander of Alexandria with a view to elucidating their implied understanding of the significance of the death of Christ on the cross. It is argued that the authors whose works are reviewed held the belief that Christ died in our place, bearing the punishment for sin we deserved, with the result that those who trust in him might receive forgiveness, eternal life, and all the other blessings of salvation. The evidence adduced in this article, together with that adduced in the previous articles on Justin Martyr, Clement of Alexandria and Tertullian, combine to show that the doctrine of penal substitution was not an invention of the Protestant Reformation, as has recently been alleged, but was present already in the thinking of the Church during the post-apostolic period.
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Morris, Jeremy. "‘An infallible Fact-Factory Going Full Blast’: Austin Farrer, Marian Doctrine, and the Travails of Anglo-Catholicism." Studies in Church History 39 (2004): 358–67. http://dx.doi.org/10.1017/s0424208400015217.
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In 1960 the Anglican philosopher Austin Farrer preached a sermon ‘On being an Anglican’ in the chapel of Pusey House which must have amazed his hearers. It began gently enough; but halfway through, the tone changed. Human perversity had rent the unity of the Church with schisms and heresies. How could he, ‘truly and with a good conscience’, stay in the Church of God? ‘Only by remaining in the Church of England’.’ Farrer put down two markers for his Anglican identity. One was stated briefly and with restraint: ‘I dare not dissociate myself from the apostolic ministry.’ It was the other that must have startled his congregation: I dare not profess belief in the great Papal error. Christ did not found a Papacy … Its infallibilist claim is a blasphemy, and never has been accepted by the oriental part of Christendom. Its authority has been employed to establish as dogmas of faith, propositions utterly lacking in historical foundation. Nor is this an old or faded scandal - the papal fact-factory has been going full blast in our own time, manufacturing sacred history after the event.
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Waters, Kenneth L. "Empire and the Johannine Epistles." Review & Expositor 114, no. 4 (November 2017): 542–57. http://dx.doi.org/10.1177/0034637317735602.
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In what ways are the Johannine Epistles a response to empire ideology and propaganda? These Epistles proclaim a more complete and correct cosmology, a greater Savior and soteriology, a better pedagogy, a truer doctrine, a sounder koinōnia, and a more nurturing paterfamilias; moreover, they do so while indicting schismatics, who, in the view of the elder, represent the face of the empire. Although the resurrection and ascension of Jesus Christ drive the elder’s witness and ministry, he must still shape his message to counter the encroachment of empire in the church and on the mission field.
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Елиманов, Вадим Евгеньевич. "The Doctrine of St. Nicholas Cabasilas on the Eucharist as Sacrifice." Theological Herald, no. 1(40) (March 15, 2021): 151–77. http://dx.doi.org/10.31802/gb.2021.40.1.008.
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Данная статья представляет собой попытку системной реконструкции учения св. Николая Кавасилы о Евхаристии как Жертве. В труде св. Николая «Изъяснение Божественной литургии» Евхаристия предстаёт как Богочеловеческая Жертва, в которой Церковь в целом и каждый христианин в частности под видом даров (хлеба и вина) приносит саму себя, свою жизнь в жертву Богу. Бог в ответ на это дароприношение подаёт Саму Жизнь, Самого Себя. Важным открытием стало определение смысловой связи между этапами совершения Евхаристической Жертвы, этапами совершения ветхозаветных жертв и этапами домостроительства спасения, совершённого Христом. Было установлено, что всякая жертва совершается в момент изменения состояния: когда «дар» (δῶρον) становится «жертвой» (θυσία). Если Голгофская Жертва совершилась через распятие, когда Христос из «Дара» Богу стал «Жертвой» Ему, а ветхозаветные кровавые жертвы совершались через заклание, когда жертвенное животное из дара становилось жертвой Богу; то Евхаристическая Жертва совершается через преложение (μεταβολή), когда дары (хлеб и вино) становятся истинной Жертвой, то есть Телом и Кровью Агнца Христа. This article is an attempt at a systematic reconstruction of the doctrine of st. Nicholas Cabasilas on the Eucharist as Sacrifice. In the work of st. Nicholas «Commentary on the Divine Liturgy», the Eucharist appears as a God-Human Sacrifice, in which the Church as a whole, and every Christian in particular, under the guise of gifts (bread and wine), offers itself, its life as a sacrifice to God. God responds to this gift and gives back Life itself, Himself. An important discovery was the definition of the semantic relationship between the stages of the Eucharistic Sacrifice, the stages of the Old Testament sacrifices, and the stages of The Economy of Salvation, accomplished by Christ. It was established that every sacrifice is made at the moment of state change: when a «gift» (δῶρον) becomes a «sacrifice» (θυσία). If the Sacrifice of Calvary was made by crucifixion, when Christ from the «Gift» to God became the «Sacrifice» to Him, and blood sacrifices in the Old Testament were made by slaughter, when the sacrificial animal from the gift became the sacrifice to God; then the Eucharistic Sacrifice is performed by the transformation (μεταβολή), when the gifts (bread and wine) become the true Sacrifice, i.e., the Body and Blood of the Lamb of Christ.
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Adams, Marilyn McCord. "Aristotle and the Sacrament of the Altar: A Crisis in Medieval Aristotelianism." Canadian Journal of Philosophy Supplementary Volume 17 (1991): 195–249. http://dx.doi.org/10.1080/00455091.1991.10717267.
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In the Anglican theological circles in which I move, the doctrine of transubstantiation is apt to be declared guilty by association with its Aristotelian underpinnings, most notably its ‘out-moded’ substanceaccident ontology. These negative assessments, based as they usually are on cursory acquaintance with the theory’s most enthusiastic medieval exponent, Thomas Aquinas, abstract from historical complications. For eleventh-century theologians had already debated the manner of Christ’s presence in the Eucharist: whether it was merely symbolic (as Berengar of Tours was accused of holding) and/or spiritual (as some passages of St. Augustine would suggest); or whether the Body and Blood of Christ were really present in the Eucharist under the forms of bread and wine? Once the Church pronounced in favor of ‘the real presence,’ several competing theories were advanced to explain it: (i) ‘impanation,’ according to which the Body of Christ assumed the substance of the bread, the way the Divine Word assumes Christ’s human nature; (ii) ‘annihilation,’ according to which the substance of the bread is annihilated; (iii) ‘consubstantiation,’ which stipulates that the substance of the bread remains and the Body of Christ coexists with it; and (iv) ‘transubstantiation,’ which says the bread is neither annihilated nor remains, but is converted into the Body of Christ.
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Artemi, Eirini. "Gnostyk heterodoksyjny i prawdziwy gnostyk w Chrystusie według nauczania Ireneusza z Lyonu." Vox Patrum 69 (December 16, 2018): 39–52. http://dx.doi.org/10.31743/vp.3231.
Full textAbstract:
The fight against gnostics allowed the holy bishop to develop the Christian doctrine with a perfect way. At first, he showed that the knowledge that heretics sought in vain in mythical narratives was not real. The only real gnosis was love and grace for believers in Christ and they were given to them by the Holy Spirit. Only in Church man can be saved. And the real “gnostics” were not those who rejected and despised their body in order to worship an “incomprehensible God” and “Creator,” but the “spiritual” people who received from the Holy Spirit the resurrection of the flesh and its indestructibility.
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Yarnell, Malcolm B. "Toward Radical New Testament Discipleship." Perichoresis 15, no. 4 (December 1, 2017): 91–117. http://dx.doi.org/10.1515/perc-2017-0024.
Full textAbstract:
Abstract Radical New Testament disciples may benefit from placing the 16th century South German Anabaptist theologian Pilgram Marpeck in conversation with the 20th century Swiss Reformed theologian Karl Barth. Marpeck and Barth will enrich ecumenical Christfollowers within both the Reformed and the Free Church traditions even as they remain confessional. Our particular effort is to construct a soteriology grounded in discipleship through correlating the coinherent work of the Word with the Spirit in revelation, through placing human agency within a divinely granted response to the gracious sovereignty of God, and through providing a holistic doctrine of individual and communal life in union with Christ.
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Ensor, Peter. "Clement of Alexandria and penal substitutionary atonement." Evangelical Quarterly 85, no. 1 (April 30, 2013): 19–35. http://dx.doi.org/10.1163/27725472-08501002.
Full textAbstract:
The article analyses Clement of Alexandria’s doctrine of the atonement, with special reference to the question whether it expresses a penal substitutionary understanding. Following mention of the problems associated with the task, and a survey of modern scholarship on the subject, the article identifies and comments on the relevant passages from Clement’s extant works, and concludes that, while Clement’s main theological interests lie elsewhere, there is clear evidence in his works for a penal substitutionary understanding of the atoning work of Christ on the cross. This evidence strengthens the view that this particular understanding of the cross was widely held in the Church during the postapostolic period.