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Journal articles on the topic 'Confessions of faith'
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1
Congdon, David. "Jesus and Faith: The Doctrine of Faith in Scripture and the Reformed Confessions." Journal of Reformed Theology 3, no. 3 (2009): 321–44. http://dx.doi.org/10.1163/187251609x12559402787119.
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AbstractThis article examines the complicated relationship between church confession and Holy Scripture as it manifests itself in the doctrine of faith expounded in the Reformed confessions of the sixteenth century. I first locate the problem historically in the conflict between Protestantism and Catholicism. I then summarize the New Testament witness to faith, examine whether the Reformed confessions do justice to this witness, and conclude by suggesting some theological possibilities for a fresh doctrine of faith within the context of a confessional and biblical Reformed theology. Along the way, I raise questions about the relationships between divine action and human action and between Son and Spirit in the event of faith.
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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 7, no. 1 (April 20, 2020): 41–98. http://dx.doi.org/10.51688/vc7.1.2020.art3.
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Since the Reformed faith has been characterized from its sixteenth century origins, thus for both Catholic and Protestant the century was an era characterized by faith speaking through the composition of their respective confessions of faith. This article begin to examine the problems raised by confessional subscription for Protestantism and its solutions. The various purposes for confessional subscription to the historic creeds of the Reformation and confessional subscription at Westminster Theological Seminary, and finally confessional subscription in the PCA and the OPC also discussed. This article argues that the abiding legacy of the Reformation's Confessional Orthodoxy manifested in the required vows of Westminster Seminary professors and NAPARC ministers.
KEYWORDS: creeds, confessions, catechisms, Reformed.
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Blokhin, Vladimir S. "The Phenomenon of Conversion from Orthodoxy to the Armenian Faith in the Russian Empire in the 19th - early 20th Century." RUDN Journal of Russian History 19, no. 4 (December 15, 2020): 766–80. http://dx.doi.org/10.22363/2312-8674-2020-19-4-766-780.
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The article analyzes why and how persons of the Orthodox confession converted to the Armenian faith in the nineteenth- and early twentieth-century Russian Empire. This phenomenon is linked to the practice of mixed marriages between persons belonging to the Orthodox and Armenian confessions. While the status of non-Orthodox Christian confessions in Russia during the synodal period has received a good amount of scholarly attention, not much research has been devoted to the conversion from Orthodoxy to the Armenian faith, and to the issue of marriages between persons belonging to these faiths. The present paper identifies the motives and circumstances of religious conversions and the peculiarities of mixed marriages. It does so on the basis of unpublished documents from the funds of the National Archive of the Republic of Armenia. Equally new is the authors suggestion to consider these phenomena as an integral component in the history of Russian-Armenian church relations in the period 1828-1917. Until 1905, the regulations of the Orthodox Church demanded that after the conduction of an interreligious marriage, both spouses continued to practice their respective faiths, and their children were baptized in Orthodoxy. This is reflected in the metric books of the Erivan Pokrovsky Orthodox Cathedral (1880-1885). The analysis of archival documents allows us to conclude that after 1905, most of the conversions from Orthodoxy to the Armenian faith were performed by women who intended to marry men of the Armenian confession. The reason for this phenomenon is that interreligious marriages and the baptism of children born from mixed couples was still in the competence of the Russian Orthodox Church. Only if both partners belonged to the Armenian faith, the wedding could take place in the Armenian Church, and their children were brought up in the Armenian faith. In addition to matrimonial reasons, the article underlines some other important motives behind conversions from Orthodoxy to the Armenian confession.
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Engelbrecht, B. J. "'n Nuwe ekumeniese geloofsbelydenis?" HTS Teologiese Studies / Theological Studies 43, no. 1/2 (June 29, 1987): 72–85. http://dx.doi.org/10.4102/hts.v43i1/2.5727.
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A new ecumenical confession of faithRecently theologians, church leaders and even churches from all over the world expressed the desirability of a new confession of faith, preferably an ecumenical confession. The Reformed Church in America proposed a new confession with their Song of Hope. They still maintain large parts of their 16th century reformed confessions but the following motives played a role in their desire for a new confession:• The necessity to correct the existing, 'old' confessions in the light of modem scientific Bible-research, e g on the doctrine of predestination.• The need for additional confession-pronouncements on modern-day issues and experiences, unknown to the church in the 16th century.• The desirability of a new form (language) to communicate with modem man.• The sensitivity of the churches of today towards church-unity and the trends living in the oikouménè, e g their social awareness.We then proceed to treat the motives why a reformed Church überhaupt needs and forms a confession. In the light of these motives the question arises whether our Church really needs a new confession today; is the exposition of the existing confessions in theology, catechesis, preaching and modem church-hymns not enough to translate and communicate the existing confessions to modem man and to address modern-day issues?
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Dreyer, Rasmus H. C. "Confessio Tetrapolitana." Dansk Teologisk Tidsskrift 81, no. 3 (June 3, 2019): 205–38. http://dx.doi.org/10.7146/dtt.v81i3.114705.
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This article introduces one of the alternative reformatory confessions from the Diet of Augsburg 1530, the Confessio Tetrapolitana (CT). Due to the disagreement with the Saxonian/Lutheran party at the Diet, the German imperial cities of Strasbourg, Konstanz, Memmingen and Lindau delivered their own account of faith written by the Strasbourg theologians Martin Bucer and Wolfgang Capito. The article describes the historical background and the political and theological position of Strasbourg and its envoys at the Augsburg Diet. A structural comparison between CT and Melanchthon’s Confessio Augustana (CA) leads to a detailed summary of the 23 articles and an investigation of the confession’s theological characteristics: 1) Its Biblicism. 2) The vagueness of the Eucharistic article (article 18). 3) The new life of the Christian and 4) the consequences regarding the community as a Christian societas. Through these paragraphs, it becomes clear that The Tetrapolitan Confession represents a typical theology of the Humanist reformation movement. On the one hand, it resembles the theology of Melanchthon in CA and the early writings of Zwingli, yet on the other hand, it differs from Zwingli’s confession of The Diet of Augsburg, his personal confession, Fidei Ratio. Thus, CT is an expression of Bucer’s theological standpoint, which is again rooted in the Strasbourg Humanist milieu with its Zwingli-inspired urban reformation theology. The article ends with a brief study of connections between Bucer and the Danish reformation both in terms of personal relations and theological similarities.
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Fesko, John Valero. "Arminius on Justification." Church History and Religious Culture 94, no. 1 (2014): 1–21. http://dx.doi.org/10.1163/18712428-09401001.
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Much attention has been drawn to Jacob Arminius’s (1560–1609) views on predestination, especially given the eventual rejection of those views by the Synod of Dort (1618–1619). However what some may not realize is that Arminius’s doctrine of justification, especially as it relates to the role and function of faith, was also a source of contention. Historically Reformed theologians viewed faith as purely instrumental in justification, whereas Arminius construed it as foundational. The difference between the two positions can be illustrated in the difference between two prepositions: justification per (through or by) faith vs. justification propter (on account of) faith. Arminius’s views were subsequently rejected by three Reformed confessions, the Canons of Dort, the Irish Articles (1615), and the Westminster Confession (1647). This essay therefore argues, pace much of the recent literature on the subject, that Arminius’s doctrine of justification is Protestant, in that it is not Roman Catholic, but it is not Reformed according to the definitions set forth by its historic confessions—this is a historical judgment, not a dogmatic one.
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Nalewaj, Aleksandra. "Janowe wyznania wiary w ujęciu Prospera Grecha." Ruch Biblijny i Liturgiczny 58, no. 3 (September 30, 2005): 191. http://dx.doi.org/10.21906/rbl.595.
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Confessions of faith in the New Testament are the Early Church’s reply to the apostolic kerygma, which centre was Jesus and His saving work. The John’s Tradition includes many texts, which in their literature structure and theological content unmistakably indicate the confession of faith. In the Fourth Gospel and John’s Epistels, Prosper Grech has distinguished thirty-two text groups, which can be called formulae of faith in strict sense. The author has classified the formulae according to the following criteria:– verbs that introduce confessions,– Christological titles,– Jesus’ work,– Sitz im Leben of formulae.The Johannine Tradition does not include the formulae on Jesus’ Passion and Death which are so frequent in St. Paul and the Acts of the Apostles because the fourth evangelist represents the high Christology. His ideas are focusing on Incarnation, Revelation and Salvation with a universal dimension. Presence of so many homologies in the Writings of John proves that in the Early Christian era the Christological ideas were developing. In the future, the formulae of faith will contribute to the Credo of the Church.
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Kolb, Robert. "Kurshalten im Konflikt: Die an Wittenberg orientierten Siebenbürger Bekenntnisschriften und ihre Begutachtung an deutschen Universitäten (1557–1572)." Journal of Early Modern Christianity 8, no. 1 (April 14, 2020): 71–88. http://dx.doi.org/10.1515/jemc-2021-2005.
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Abstract Groups of pastors in Siebenbürgen issued three confessions of faith between 1557 and 1572 – the Consensus Doctrinae (1557), the Brevis Confessio (1561), and the Formula pii consensus (1572) – in which they defended their view of the Lord’s Supper in line with Wittenberg teaching against medieval teaching and against challenges from Swiss Reformed theologians. These documents reflect both conditions in Siebenbürgen and the streams of thinking in the wider environment of Luther’s and Melanchthon’s followers. The Brevis Confessio was published with memoranda from four German universities and letters from several theologians supporting its formulations. The first two documents largely tend toward Luther’s expression of the doctrine of the real presence, while the third uses language employed by both Wittenberg teachers, avoiding controversial expressions. This last confession strives toward consensus among the followers of the Wittenberg preceptors.
9
Strauss, Piet. "Die Nederduitse Gereformeerde Kerk en die aanvaarding van sy belydenisskrifte." STJ | Stellenbosch Theological Journal 1, no. 2 (January 22, 2016): 667. http://dx.doi.org/10.17570/stj.2015.v1n2.a31.
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<b>The Dutch Reformed Church and the content of the acceptance of its confessions</b> <br />In its acceptance of six confessions, the more general confessions from the early church namely the Apostolicum and the Confessions of Nicea and Athanasius as well as the Three Formulas of Unity from the Dutch Reformation, the Dutch Reformed Church follows the footsteps of the National Synod of Dordrecht in 1618-1619. It accepts the formulation or wording of faith in these documents. This wording has authority because (quia) it is according to Scripture. The same church also acknowledges the need for a Scriptural rehearsal of the confessions if needed. By using this basis for the acceptance of the confessions it takes into account the aim and purpose of these documents namely to formulate faith according to Scripture.
10
Conti (book author), Brooke, and Meghan C. Swavely (review author). "Confessions of Faith in Early Modern England." Renaissance and Reformation 38, no. 3 (November 27, 2015): 197–99. http://dx.doi.org/10.33137/rr.v38i3.26156.
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Ferguson, Jamie H. "Confessions of Faith in Early Modern England." Prose Studies 37, no. 2 (May 4, 2015): 153–56. http://dx.doi.org/10.1080/01440357.2015.1080346.
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Carswell, W. John. "The Language of the Church: Westminster in Review." Theology in Scotland 26, no. 1 (July 30, 2019): 73–87. http://dx.doi.org/10.15664/tis.v26i1.1846.
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This paper reflects on the debate at the 2018 General Assembly of the Church of Scotland on reviewing the status of the Westminster Confession of Faith as its principal subordinate standard of faith. It considers the role of doctrine in the church; whether it is appropriate to devote time and resources to consideration of doctrinal statements at this juncture when the church may be seen to be seen to be facing more pressing issues; and whether a framework such as the Presbyterian Church (USA)’s Book of Confessions might serve as a useful model for the way ahead – or whether such an approach would in fact only hamper lasting renewal in the church.
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Healey, Robert M. "Arthur Cochrane and the Church-Confessing." Scottish Journal of Theology 49, no. 4 (November 1996): 466–82. http://dx.doi.org/10.1017/s0036930600048511.
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Arthur C. Cochrane has spent a lifetime recalling the Christian church to its vocation: confessing faith in Jesus Christ as the one Lord and Savior proclaimed in Holy Scripture; confessing sin; and submitting in freedom to the ethic which springs from sole reliance on Christ. The vocation has given focus to many concerns. He has worked to invigorate Christian understanding of the role of confessions of faith, to revive careful study of Reformation theologians, and to develop appreciation of the contribution of Karl Barth. He has engaged in ecumenical dialogue, fostered ecumenical relationships, and worked to arouse Christians to ethical response concerning the poor, worship, the state and war. He has been acutely sensitive to the constant need to determine a Christian response to challenging contemporary events, whether horrors or opportunities.
14
Dawson, Jane E. A. "Covenanting in Sixteenth-century Scotland." Scottish Historical Review 99, Supplement (December 2020): 336–48. http://dx.doi.org/10.3366/shr.2020.0485.
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In 1638 the National Covenant deliberately looked backwards, as well as forwards, by incorporating the text of the Negative Confession (1581). Its authors utilised the patchwork of sixteenth-century covenant ideas by drawing upon religious bonding, confessions of faith and the coronation oath. Deeply familiar actions and gestures were used alongside the words, and especially the emotional ritual of taking a vow with hands upraised. This resonated with the broader identity and culture of protestants as a godly people, who, like the Old Testament Israelites, upheld their covenantal relationship with God by the ‘purity'of their reformed worship and discipline.
15
Herenz, Gordon. "Der Friedensbegriff Johann Rists am Beispiel des Friedensspiels ‘Das Friedewünschende Teutschland’ (1647)." Daphnis 43, no. 2 (May 3, 2015): 481–502. http://dx.doi.org/10.1163/18796583-04302007.
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Johann Rist has been put in an irenic context by the scholarly community almost exclusively by tracing his academic career and focussing on his inclusion in the Fruchtbringende Gesellschaft in 1647. These points, however, can only serve as a frame for Rist’s irenic mentality and conduct, which is is revealed much more clearly in his works. In particular, his Friedewünschendes Teutschland (1647) proves to be a peace play, with which Rist presents himself not as a theologian promoting the polemical charge of the confessional conflict situation, but as a religious poet who calls for peace between the confessions through the use of allegorical characters. The relational view of his language and cultural patriotism and his moderate Lutheran faith in combination with his concept of a divinely animated nature provide a formative moment in the attempted reconciliation of the confessions and the imagined attainment of (temporal) peace.
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Sekikawa, Y. "N. Watanabe: Confessions of Faith in the Ancient Church." THEOLOGICAL STUDIES IN JAPAN, no. 42 (2003): 141–46. http://dx.doi.org/10.5873/nihonnoshingaku.2003.141.
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Rowell, Geoffrey. "An Historical Perspective on Doctrine and Discipline in the Church of England." Ecclesiastical Law Journal 8, no. 36 (January 2005): 41–59. http://dx.doi.org/10.1017/s0956618x00005998.
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Doctrinal discipline is a necessary concomitant of ministerial accountability and ecclesial integrity. When there is division in the Church the consequence of that division is expressed in articles or confessions of faith which, in the words of the Declaration of Assent, indicate how that Church ‘bears witness’ to the Christian Gospel and the faith once delivered to the saints.
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Andrew Fedorovich, Polomoshnov, and Polomoshnov Platon Andreevich. "Religious Tolerance as a Law and Practice (in Islam and Orthodoxy)." Islamovedenie 11, no. 4 (December 2020): 47–58. http://dx.doi.org/10.21779/2077-8155-2020-11-4-47-58.
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The article analyzes the concept of religious tolerance in the context of the relationship be-tween its legal support and the practice of interfaith relations. Tolerance is viewed as one of the key principles of modern policy and practice of interfaith relations in the Russian poly-confessional religious community in close connection with the principles of freedom of con-science and confessional equality. The measure of religious tolerance is social loyalty and hu-manistic potential of a particular religious denomination. The historical origins of religious toler-ance in Islam and Orthodoxy, as well as pre-revolutionary, Soviet and modern Russian models of interfaith relations and religious politics are investigated. The characteristic of the legislative base of the modern Russian model of religious tolerance is given. Tolerance as a norm of inter-faith relations is considered on three levels. At the level of individual religious behavior of be-lievers, religious tolerance is manifested as a loyal attitude towards non-believers and atheists. At the level of interchurch relations of confessions, tolerance is realized as an orientation towards the inter-confessional world, dialogue and cooperation of confessions in maintaining the socio-cultural stability of Russian society. At the level of the religious policy of a poly-confessional state, religious tolerance is viewed in the context of the flexible, situational implementation of the principles of freedom of conscience, confessional equality, as well as ensuring effective co-operation between traditional churches and the Russian state in improving the spiritual potential and social stability of Russian society. The authors state that religious tolerance is an ultimate principle for modern spiritual situation in the Russian Federation although there is not complete correspondence between its legislative declaration and the real practice of interfaith relations. The task of state policy in the field of religion is to optimize interfaith relations in the country, relying on the support and organization of effective dialogue and cooperation between church organizations of traditional Russian confessions, both at the regional level and at the level of their central, governing bodies.
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Castaneda, Benjamin. "“The Story of Creeds and Confessions: Tracing the Development of the Christian Faith” by Donald Fairbairn and Ryan M. Reeves." Theology in Scotland 27, no. 2 (November 26, 2020): 77–80. http://dx.doi.org/10.15664/tis.v27i2.2142.
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Review of
Donald Fairbairn and Ryan M. Reeves, The Story of Creeds and Confessions: Tracing the Development of the Christian Faith (Grand Rapids, Mich.: Baker Academic, 2019), pp. xi + 396, ISBN 978-0801098161. £22.99
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Dodson, Joel M. "Confessions of Faith in Early Modern England by Brooke Conti." Catholic Historical Review 101, no. 3 (2015): 646–47. http://dx.doi.org/10.1353/cat.2015.0161.
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Schnabel, Eckhard. "DIVINE TYRANNY AND PUBLIC HUMILIATION: A SUGGESTION FOR THE INTERPRETATION OF THE LYDIAN AND PHRYGIAN CONFESSION INSCRIPTIONS." Novum Testamentum 45, no. 2 (2003): 160–88. http://dx.doi.org/10.1163/15685360360623493.
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AbstractThe Lydian and Phrygian confession inscriptions dating mostly to the 2nd and 3rd centuries C.E. have provoked less discussion than one would expect. This paper focuses on what was probably the main reason for the pressure to confess sins publicly. A major cause for public confession seems to have been the perceived necessity to reinforce the control of the local god over his or her devotees. The impetus may have been the spreading of the Christian faith in Lydia and Phrygia. It is suggested that the local religious functionaries may have responded by heightening the people's awe concerning the power of the gods, requiring public confessions of specific sins that highlight the frightful power of the gods over all aspects of life, and by requiring the erection of steles in the hope of establishing the permanent loyalty of the people for the god who ruled over the village.
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van den Belt, Henk. "Word and Spirit in the Confessions of the European Reformation." Religion & Theology 23, no. 1-2 (2016): 95–110. http://dx.doi.org/10.1163/15743012-02301012.
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Protestant spirituality is characterized by the mutual relationship between Word and Spirit. The doctrinal formulations of this relationship in the confessions of the Reformation period show that this specific feature of Protestant spirituality originated from the opposition to Rome and the Radical Reformation. The objections by Protestants against the mediaeval view that grace was infused through the sacraments led them to emphasize that faith was worked by the Spirit, in the heart. On the other hand, their objections against spiritualizing tendencies in the Radical Reformation led them to emphasize that faith was a matter of trust, based on the external Word. This two-sided tension led to a nuanced view of the relationship between the external Word of God and the internal work of the Spirit. In Lutheran and Reformed theologies this led to different spiritualities. The author traces these developments by analysing several Protestant confessions of the Reformation period.
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Wyman Jr., Walter E. "The Role of the Protestant Confessions in Schleiermacher’s The Christian Faith." Journal of Religion 87, no. 3 (July 2007): 355–85. http://dx.doi.org/10.1086/516739.
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Arsenina, O. V. "INTEGRATION OF CHRISTIAN PRACTICES OF SOCIAL SERVICE IN THE SPACE OF INTERFAITH DIALOGUE: OPPORTUNITIES AND PROSPECTS." Intelligence. Innovations. Investment, no. 6 (2020): 87–94. http://dx.doi.org/10.25198/2077-7175-2020-6-87.
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The article considers the possibility of integrating the practices of social charitable service of Christian confessions into the inter-confessional dialogue. The phenomenon of «social service» is considered as a developed objectivity of Being, «interfaith dialogue» as an objectivity of becoming available for reflexive penetration of the Dialogue. Constructive inclusion of interfaith dialogue in the problems of social service can become a source of new ideas and philosophical reflection. The relevance of this problem lies in the creative search and justification of adequate ways to include in the discourse of interfaith dialogue topical issues of social service practices of Christian denominations: generating and promoting new forms of assistance, sharing experience, communication, etc. The purpose of the article is to study the potentials of interfaith dialogue in the optimization of social service practices. The author’s task is to show that the experience of serving Christian confessions, focused on the formation of common value-semantic bases, and its communicative processes, goes beyond the understanding of the phenomenon of «social service», only as a tool of religious experience. The article presents a discursive analysis of the possibility of including interfaith dialogue in the issues of social practices of charitable service. The practical significance lies in the application of the research results to the activities of Church institutions, the development of specialized methods for building an interfaith dialogue on the practices of charitable service of Christian denominations. The results of the study may be of interest for practical application. A discursive analysis of the possibility of including inter-confessional dialogue in the social practices of charitable service is presented. The scientific ideas on effective methods and techniques of inter-confessional dialogue are studied, and its socially significant futures are presented. It is shown that among the obstacles to achieving inter-confessional dialogue on issues of social service of Christian confessions may be orthodox confessional paradigm and worldview, for example, endeavor the desire of its participants for a monopoly on truth, as well as the conviction of the exclusivity of their faith and its superiority over others. Therefore, inter-confessional dialogue can only be considered unfulfilled if it carries into the discourse of dogmatics. This goal was solved using methods of philosophical reflection, dialectical and discursive analysis, phenomenological and systematic approaches. The scientific novelty lies in the proposed concept of development of interconfessional dialogue in improving the social service of religious organizations, through the development of interaction. It is noted that social service can be a «field of cooperation» of communities of different confessions. Theoretical and practical conclusions of the obvious prospects for the development of interfaith dialogue are formulated. The article can be useful for training specialists of higher Education institutions studying in the Humanities.
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Rine, C. Rebecca. "Learning to Read with Augustine of Hippo." Journal of Education and Christian Belief 11, no. 2 (September 2007): 39–52. http://dx.doi.org/10.1177/205699710701100204.
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THE CONFESSIONS OF Augustine of Hippo can be read as a lesson in reading, one in which Augustine teaches by example as well as precept. Throughout this work, the relationship between faith and reading is clearly on Augustine's mind, as is his desire to teach others what he has learned. As we consider our own approaches to the confluence of faith, reading, and teaching, we have much to learn from Augustine's narrative self-portrait of himself as reader. After reviewing aspects of this self-portrait, its implications for Augustine's approach to reading and for our own reading and teaching practices are considered.
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Klymov, Valeriy. "Tolerance of inter-confessional relations: state, problems and perspectives." Religious Freedom, no. 17-18 (December 24, 2013): 115–31. http://dx.doi.org/10.32420/rs.2013.17-18.997.
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Problems of interreligious relations at all levels - from interchurch to personal - accompanied religious communities throughout the history of their existence, gaining for various reasons the severity and urgency of the solution in some periods, and entering the channel of calm, everyday and business coexistence, into other . At one point in history, the antagonism of relations between religions and their representatives has repeatedly become the reason for the violent conversion of other peoples to their faith, the religious wars of several decades, large-scale manifestations of fanaticism, crusades, persecution of Jews, religious terrorism, etc.; in other historical secrets (no matter how short they were), tolerant relations between carriers of different confessions in multi-confessional societies created conditions for a coordinated solution of national problems, contributed to political understanding, mutually enriching coexistence of ethno-religious communities, ensuring the stability of societies and states
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Peterson, Linda H. "Newman's Apologia pro vita sua and the Traditions of the English Spiritual Autobiography." PMLA/Publications of the Modern Language Association of America 100, no. 3 (May 1985): 300–314. http://dx.doi.org/10.2307/462084.
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Although some readers argue that the Apologia pro vita sua is not true autobiography, Newman in fact draws on models of spiritual autobiography in two traditions—one English and Protestant, the other Augustinian and Catholic. In the early chapters, Newman patterns his account on Thomas Scott's Force of Truth, presenting his own religious development as a series of encounters with theological texts but replacing the typological hermeneutics of Scott (and of most other Protestant autobiographers) with an interpretive method derived from ecclesiastical history. In later chapters, as he narrates his conversion to Catholicism, Newman takes Augustine's Confessions as a model, invoking characteristically Augustinian figures to signal a turn to a Catholic literary tradition. More comprehensively, he adapts the multiple forms of confession that organize Augustine's work to shape his final statement of faith and to integrate the narrative and expository modes that distinguish the Apologia and autobiography as a genre.
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Schwarz, Berthold. "Die Rede vom Jüngsten Gericht in den Konfessionen der frühen Neuzeit." European Journal of Theology 29, no. 1 (December 1, 2020): 85–87. http://dx.doi.org/10.5117/ejt2020.1.015.schw.
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SUMMARYFrom the perspective of a church historian this doctoral thesis investigates the early-modern ideas of various denominations about the ‘Last Judgment’. The analysis lists the various end-time expectations in confessions of faith (of churches and individuals) which address the Christian hope in face of the Last Judgment. The trans- and interdenominational direction of the study reveals many beneficial avenues, but also theological limitations for interdenominational dialogue in the present. The juxtaposition of confessional texts, exegetical interpretations and theological treatises of the past elucidates both the diversity and the similarity of theological views which may enrich ecumenical conversations in the present as well. In this respect the investigation can be warmly recommended.RÉSUMÉCette thèse de doctorat traite des conceptions du début de l’époque moderne sur le « jugement dernier » au sein de diverses dénominations, d’un point de vue historique. L’auteur présente les diverses positions sur la fin des temps dans les confessions de foi (d’Églises et d’individus) qui traitent de l’espérance chrétienne en rapport avec le jugement dernier. Le parcours des confessions de foi et leur comparaison révèlent de nombreuses possibilités intéressantes, mais aussi les limites théologiques qui s’imposent présentement au dialogue interdénominationnel. Cette juxtaposition de textes des confessions de foi, ainsi que d’études exégétiques et de traités théologiques du passé, met en évidence autant la diversité que les similitudes des points de vue théologiques et peut servir les dialogues oecuméniques actuels. Cette étude présente donc à cet égard un grand intérêt.ZUSAMMENFASSUNGDiese Doktorarbeit untersucht aus der Perspektive eines Kirchenhistorikers frühneuzeitliche Vorstellungen unterschiedlicher Konfessionen zum ,,Jüngsten Gericht“. Die Untersuchung listet unterschiedliche Endzeiterwartungen von Bekenntnissen (von Kirchen und Einzelpersonen) auf, die die christliche Hoffnung angesichts des Jüngsten Gerichts thematisieren. Die trans- und interkonfessionelle Zielrichtung der Arbeit zeigt viele hilfreiche Möglichkeiten, aber auch theologische Grenzen für den interkonfessionellen Dialog in der Gegenwart auf. Dieses Nebeneinander von Bekenntnistexten, exegetischen Auslegungen und theologischen Abhandlungen der Vergangenheit verdeutlicht zugleich die Vielfalt und die Ähnlichkeit theologischer Ansichten, die auch in der Gegenwart ökumenische Gespräche bereichern können. In dieser Hinsicht ist diese Untersuchung sehr zu empfehlen.
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Schwarz, Berthold. "Die Rede vom Jüngsten Gericht in den Konfessionen der frühen Neuzeit." European Journal of Theology 29, no. 1 (December 1, 2020): 85–87. http://dx.doi.org/10.5117/ejt2020.1.015.schw.
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SUMMARY From the perspective of a church historian this doctoral thesis investigates the early-modern ideas of various denominations about the ‘Last Judgment’. The analysis lists the various end-time expectations in confessions of faith (of churches and individuals) which address the Christian hope in face of the Last Judgment. The trans- and interdenominational direction of the study reveals many beneficial avenues, but also theological limitations for interdenominational dialogue in the present. The juxtaposition of confessional texts, exegetical interpretations and theological treatises of the past elucidates both the diversity and the similarity of theological views which may enrich ecumenical conversations in the present as well. In this respect the investigation can be warmly recommended. RÉSUMÉ Cette thèse de doctorat traite des conceptions du début de l’époque moderne sur le « jugement dernier » au sein de diverses dénominations, d’un point de vue historique. L’auteur présente les diverses positions sur la fin des temps dans les confessions de foi (d’Églises et d’individus) qui traitent de l’espérance chrétienne en rapport avec le jugement dernier. Le parcours des confessions de foi et leur comparaison révèlent de nombreuses possibilités intéressantes, mais aussi les limites théologiques qui s’imposent présentement au dialogue interdénominationnel. Cette juxtaposition de textes des confessions de foi, ainsi que d’études exégétiques et de traités théologiques du passé, met en évidence autant la diversité que les similitudes des points de vue théologiques et peut servir les dialogues oecuméniques actuels. Cette étude présente donc à cet égard un grand intérêt. ZUSAMMENFASSUNG Diese Doktorarbeit untersucht aus der Perspektive eines Kirchenhistorikers frühneuzeitliche Vorstellungen unterschiedlicher Konfessionen zum „Jüngsten Gericht“. Die Untersuchung listet unterschiedliche Endzeiterwartungen von Bekenntnissen (von Kirchen und Einzelpersonen) auf, die die christliche Hoffnung angesichts des Jüngsten Gerichts thematisieren. Die trans- und interkonfessionelle Zielrichtung der Arbeit zeigt viele hilfreiche Möglichkeiten, aber auch theologische Grenzen für den interkonfessionellen Dialog in der Gegenwart auf. Dieses Nebeneinander von Bekenntnistexten, exegetischen Auslegungen und theologischen Abhandlungen der Vergangenheit verdeutlicht zugleich die Vielfalt und die Ähnlichkeit theologischer Ansichten, die auch in der Gegenwart ökumenische Gespräche bereichern können. In dieser Hinsicht ist diese Untersuchung sehr zu empfehlen.
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Montgomery, Eric J. "Religion and Faith in Africa: Confessions of an Animist by Agbonkhianmeghe E. Orabotor." Journal of Ecumenical Studies 54, no. 2 (2019): 295–97. http://dx.doi.org/10.1353/ecu.2019.0020.
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Chewachong, Amos B. "Religion and Faith in Africa: Confessions of an Animist, by Agbonkhianmeghe E. Orobator." Pneuma 42, no. 2 (August 24, 2020): 272–73. http://dx.doi.org/10.1163/15700747-04202006.
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Ferguson, Everett. "Dan Williams's Retrieving the Tradition and Renewing Evangelicalism: A Primer for Suspicious Protestants." Scottish Journal of Theology 55, no. 1 (February 2002): 100–104. http://dx.doi.org/10.1017/s0036930602000169.
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Dan Williams challenges the ‘historylessness’ of much contemporary evangelicalism and pleads for a recovery of the great Tradition as a way of ‘renewing evangelicalism’. I agree with the need to pay attention to history but am not so optimistic about its resulting in renewal and find problems in the statement of the case that require further exploration. To follow Tradition is to affirm the authority of scripture. The Rule of Faith itself was a summary of the teaching found in scripture. Theological programmes other than the ‘Bible alone’ have not been notably successful in overcoming division. The early creeds and councils may be accepted as confessions of faith but not as tests of fellowship.
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Deniati, Deniati, and Yesaya Adhi Widjaya. "Baptisan Anak Dalam Pengakuan Iman Westminster dan Katekismus Heilderberg." Journal KERUSSO 5, no. 1 (March 16, 2020): 1–11. http://dx.doi.org/10.33856/kerusso.v5i1.120.
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Baptism is one of the sacraments recognized by the church and is believed to be a seal for believers, and a sign of Christ's ownership. However, if you look at the practice in the church, many questions will arise, both regarding the instruments used in baptizing and the subjects to be baptized (children or adults). This is due to a lack of understanding of baptism as well as differences in interpretation of the Bible and the confession of faith used in the church. This difference results in the emergence of conflicts between churches and the courage of certain sects, thus making statements that the other sects are wrong or right. Despite believing or using the same Bible and creed, each church has a different understanding and way of implementing baptism in the church. Therefore, the church needs to be sensitive to this. The Church of God needs to have the same unity or standard of truth, so that in carrying out church discipline, it remains in accordance with the truth of God's Word, the Bible. Seeing the gaps or facts that occur in the church of God, the purpose of writing this paper is to show the views of two faith confessions recognized by the Reformed church regarding child baptism and show how the practice of baptism should be practiced in the church community of God.
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Schaafsma, Petruschka, Rick Benjamins, Mechteld Jansen, and Theo Hettema. "Meer vertrouwen, minder vervreemding?" NTT Journal for Theology and the Study of Religion 67, no. 1 (February 18, 2013): 50–56. http://dx.doi.org/10.5117/ntt2013.67.050.scha.
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Notwithstanding the differences between the three responses to ‘Alienation and Trust’, they agree in their criticism of a lack of ‘trust’, based on the reliability of God. The element of alienation is neither recognised nor even discussed in these responses. In our reply, we distinguish three aspects in their criticism: a) a lack of faith, b) a lack of openness to the realities behind the interpretations, and c) the modernistic subject-object distinction. We point out the specific character of the faith that is implied in our hermeneutic approach, i.e, a faith that springs from dealing with given confessions as meaningful to our existence. As a result, hermeneutic questions cannot be ignored, nor can the danger of misinterpretation. Especially in times as indifferent or hostile to religion as ours, this danger cannot be passed over by emphasising God’s self-evident presence, or the mutual dependency of God and the believer.
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Byś, Jelena. "Stosunek państwa do kościołów w Rosji od chrztu Rusi do rewolucji październikowej : (od X w. do 1917 r.)." Prawo Kanoniczne 44, no. 1-2 (June 5, 2001): 185–211. http://dx.doi.org/10.21697/pk.2001.44.1-2.10.
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The relation ship of the state to the Church in the course of history has always been problematic. This is true especially in Eastern Europe. This article presents the most significant historical events which influenced the relations between the state and the churches in Russia from Russia’s baptism in 10th century till the October Revolution of 1917. The text reveals the gradual emergence of cesaropapism, imported from Byzance and aiming at the full subordination of the churches to the state authorities. Several historical periods can be traced to this development. The first period begins at the end of the first millennium when Russia of Kiev was baptized, and lasts till the 14th century when Russia of Moscow arose. This time is marked by the building up of the church organization and its laws which developed from the beginning in close connection with the state law. The second period embraces the church history in the Moscow Russia, i.e. under Russia tsars, from the 14th till the 17th century. The state authority and the church authority seem to have a certain tendency to be balanced. Later on, however, as the Russian state is strengthened, the tsar began to have a decisive voice as well in church and religions matters. In the third period (18th cent. - 1903) there exists a system of severe control and supervision over the churches in Russia by the absolutist monarchy. The Russian imperium devided all confessions into three categories: the orthodox one, dominant and looked upon as loyal to the state; foreign confessions, Christian including (catholic and protestant) or non-Christian were tolerated. But sects of the orthodox origin were persecuted. The law regarded these sects as dangerous and harmful and a betrayal of the orthodox faith, and prohibited public worship, the faithful were deprived of their civil rights. As late as the end of 19th century, the idea of religious tolerance and freedom was unknown in the Russian law. At the beginning of the 20th century, Russian confessional law made a great step forward when acts guaranteeing religious freedom appeared. This development during the years 1903-1917 is characteristic of the fourth period. For the first time in Russia’s history, freedom of conscience and freedom of confession were stated by the law. The intolerance which ruled in the 17th – 19th centuries was transformed into tolerance of all confessions; even of those which were earlier persecuted. Nevertheless, the Temporary Government of Russia supported the dominant position and privileges of the Russian Orthodox Church.
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Snyman, Gerrie F. "'Will It Happen Again?' Reflections On Reconciliation and Structural Contraception1." Religion and Theology 6, no. 3 (1999): 379–410. http://dx.doi.org/10.1163/157430199x00236.
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AbstractThe essay deals with the inability of churches and individuals to take the indispensable next step of radically recasting their reading practices of the Bible in a post-apartheid society. Failure to remodel the premises and practices of Bible interpretation results in a sense of betrayal. Although the theological justification for apartheid might be confessed as a sin, the reading practices of the Bible that allowed for a theological justification never changed. However, a confession regarding apartheid entails a critique of the values embedded in the stories of the Old Testament in particular. Once this is recognised, it will be easier to argue a case for a better dispensation for women in those churches in which they are excluded from church offices. The essay discusses the recent female uproar in the Gereformeerde Kerke of South Africa against gender discrimination in their structures of power. The essay also responds to the crisis of faith generated in the laity by some of the confessions. It is argued that the laity had no means of recognising the falseness of the previous ideologically inspired apartheid readings of the Bible, because the leadership of the churches never provided them with the tools of responsible criticism. The reading practices of the past acted as a protective sheath for the theological justification of apartheid. For the confessions of the churches to become meaningful at all, and not tainted by smacks of political opportunism, a call is made for a more critical approach to the values embedded in the Bible stories.
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Christman, Robert J. ""I Can Indeed Respond": Lay Confessions of Faith in Late Sixteenth-Century Central Germany." Sixteenth Century Journal 39, no. 4 (December 1, 2008): 1003. http://dx.doi.org/10.2307/20479135.
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Ilo, Stan Chu. "Book Review: Orobator, Agbonkhianmeghe E.: Religion and Faith in Africa: Confessions of an Animist." Theological Studies 81, no. 2 (June 2020): 494–96. http://dx.doi.org/10.1177/0040563920933545j.
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Cho, Dongsun. "Divine Acceptance of Sinners: Augustine’S Doctrine of Justification." Perichoresis 12, no. 2 (October 1, 2014): 163–84. http://dx.doi.org/10.2478/perc-2014-0010.
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Abstract I argue that the bishop of Hippo taught sola fide, declarative justification, and the divine acceptance of sinners based on faith alone although he presented these pre-Reformational thoughts with strong emphasis on the necessity of growth in holiness (sanctification). Victorinus and Ambrosiaster already taught a Reformational doctrine of justification prior to Augustine in the fourthcentury Latin Christianity. Therefore, the argument that sola fide and justification as an event did not exist before the sixteenth-century Reformation, and these thoughts were foreign to Augustine is not tenable. For Augustine, justification includes imputed righteousness by Christ’s work, which can be appreciated by faith alone and inherent righteousness assisted by the Holy Spirit at the same time of forgiveness in justification. Nonetheless, the sole ground of the divine acceptance does not depend on inherent righteousness, which is real and to increase. The salvation of the confessing thief and the remaining sinfulness of humanity after justification show Augustine that faith alone is the ground of God’s acceptance of sinners. Augustine’s relatively less frequent discussion of sola fide and declarative justification may be due to his need to reject the antinomian abusers who appealed to the Pauline understanding of justification even when they do not have any intentional commitment to holiness after their confessions. Augustine’s teaching on double righteousness shows considerable theological affinity with Bucer and Calvin who are accustomed to speak of justification in terms of double righteousness. Following Augustine, both Bucer and Calvin speak of the inseparability and simultaneity of justification and sanctification. Like Augustine, Bucer also maintains a conceptual, not categorical, distinction between the two graces of God in their doctrines of justification.
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Thompson, Glen L. "The Daughter of the Word: What Luther Learned from the Early Church and the Fathers." Perichoresis 17, no. 4 (December 1, 2019): 41–56. http://dx.doi.org/10.2478/perc-2019-0027.
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Abstract All the major sixteenth-century Reformers knew something about the early church and used the early Fathers. As an Augustinian monk and professor of theology, however, Luther’s knowledge and use of the great Father was both deeper and more nuanced. While indebted to Augustine, Luther went further in defining what it meant for theology to be ‘scriptural’. He saw history as the interaction of God’s two regimes, and the church of every age as weak and flawed but conquering through the cross of Christ. This led him to a free use of the Fathers without being constrained to always agree with or imitate them. The comfort he received from the Apostles’ Creed in particular led him to appreciate the early creedal statements, and so it was natural for him to use them as models when formulating the new confessions required in his own day. The sixteenth-century heritage of written confessions of faith is a heritage under-appreciated but still vital for church bodies today.1
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Dubbelman, Samuel J. "I Know That I Do Not Know: Nicholas of Cusa’s Augustine." Harvard Theological Review 113, no. 4 (October 2020): 460–82. http://dx.doi.org/10.1017/s001781602000022x.
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AbstractNicholas of Cusa read Augustine, like he read Dionysius the Areopagite, as teaching that God was best known and encountered in an understanding of one’s own ignorance of ultimate reality (learned ignorance). Cusa’s use of Augustine in Defense of Learned Ignorance, On the Vision of God, and On the Not-Other helps recover the importance of learned ignorance in Augustine’s own writings. This study tracks learned ignorance as an essential mechanism of Augustine’s pursuit of wisdom through his early writings, the Confessions, and the later anti-Pelagian treatises. Learned ignorance functioned as philosophical dialectic in his earliest treatises, a practice of prayer in the Confessions, and as both polemic and apophatic theodicy in his later writings. Augustine’s shifting conceptualization of learned ignorance, in turn, helps recover how Cusa often preached learned ignorance as the humility of faith. Thus, Cusa’s commitment to learned ignorance derived from both the Neoplatonic dilemma of knowing the unknowable and the Augustinian understanding of original sin as pride and redemption as humility.
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Shaw, R. Daniel. "Book Review: Agbonkhianmeghe E. Orobator, SJ. Religion and Faith in Africa: Confessions of an Animist." Missiology: An International Review 48, no. 2 (April 2020): 210–12. http://dx.doi.org/10.1177/0091829620924616c.
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Duffy, Stephen J. "CREEDS AND CONFESSIONS OF FAITH: FROM AGES OF BELIEF TO AN AGE OF CREEDAL MALAISE." Religious Studies Review 31, no. 1-2 (November 30, 2005): 37–46. http://dx.doi.org/10.1111/j.1748-0922.2005.0002.x.
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Kovacs, Abraham. "Dogma and Creed: ecclesia semper reformari or transformari debet? A Response from the New Orthodoxy of Debrecen to Hungarian Liberal Theology." Journal for the History of Modern Theology / Zeitschrift für Neuere Theologiegeschichte 26, no. 1 (May 27, 2019): 1–19. http://dx.doi.org/10.1515/znth-2019-0001.
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Abstract The aim of this paper is to scrutinise the two aspects of the debate which took place between Hungarian liberal theology and neo-orthodoxy from 1860s onwards. First, it discusses the liberal concept of what the essence of Christian religion was and its orthodox critique which led to the Declaration of Faith in Debrecen (1875). Secondly, it investigates the arguments on what basis liberal theologians rejected confessions. The paper argues that both trends interpreted very differently the Reformed principle ‘ecclesia semper reformari debet with ecclesia semper transformari debet’ and throws light on how it is best to understand their way of thinking.
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Reynolds, Benjamin E. "The Johannine Son of Man and the Historical Jesus: Shall Ever the Twain Meet? John 9.35 as a Test Case." Journal for the Study of the Historical Jesus 9, no. 2-3 (2011): 230–42. http://dx.doi.org/10.1163/174551911x612809.
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AbstractScholarship has largely rejected the relevance of the Johannine Son of Man sayings as a source for solving the Son of Man debate. The suspicion of Jesus' words in John is the obvious reason for this rejection. Jn 9.35 presents an interesting test case for rethinking the authenticity of the Son of Man sayings in John. An examination of this saying reveals that it is discontinuous with early Christianity, Second Temple Judaism, and confessions of faith in John's Gospel. The combination of these factors suggests the possibility that the saying may have come from the lips of the historical Jesus.
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Tavard, George H. (George Henry). "Credo: Historical and Theological Guide to Creeds and Confessions of Faith in the Christian Tradition (review)." Catholic Historical Review 90, no. 2 (2004): 291–95. http://dx.doi.org/10.1353/cat.2004.0101.
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SCHILLING, HEINZ. "Calvinist and Catholic cities – urban architecture and ritual in confessional Europe." European Review 12, no. 3 (July 2004): 293–312. http://dx.doi.org/10.1017/s1062798704000286.
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Urban history, at least in Germany, has mainly concentrated on the Medieval and Reformation cities on the one hand and Industrial and Contemporary cities on the other. However, recent debates among Early Modernists have produced the view that ‘confessionalization’, that is the formation of three or four modern church systems based on specific confessions of faith, was one of the most influential factors in producing the fundamental changes that occurred between 1550 and 1650 in Europe. This had a huge effect on the cities of Europe and their inhabitants. This paper compares Catholic and Protestant cities in Europe around 1600 with regard to their specific architecture and their religious and civic rituals. Rites and other religious functions or institutions have always been an important part of urban life. Lewis Mumford refers to religious funeral rites in his magisterial analysis of urban life in a universal perspective: ‘The city of the dead antedates the city of the living. In one sense, indeed the city of the dead is the forerunner, almost the core, of every living city.’ In Europe, the relationship between the Church and the towns or cities was especially close and, in a sense, fundamental because of the medieval history of the European towns and the structure and profile of pre-modern European societies in general. We start with a brief overview of these preconditions for urban life during Europe's confessional period, and then go on to take a closer look at the confessional city itself.
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Krausmüller, Dirk. "Between Tritheism and Sabellianism." Scrinium 12, no. 1 (November 17, 2016): 261–80. http://dx.doi.org/10.1163/18177565-00121p14.
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This article focuses on two confessions of faith, which were composed in the late eleventh century by the philosopher John Italos and by the monk Nicetas Stethatos. In-depth analysis of selected passages shows that the two men subscribed to a Trinitarian theology that could be considered heretical. They denied the existence of a common divine substance that could safeguard the oneness of God and instead emphasised the closeness of the hypostases to each other, which made it impossible for them to accord to the hypostases the distinguishing function that the Cappadocians had given them. Thus it can be argued that it was their Tritheism that pushed them towards a ‘Sabellian’ solution.
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Dailey, Erik W. "Contemplating a Doughnut." Theology Today 75, no. 4 (January 2019): 482–93. http://dx.doi.org/10.1177/0040573618810371.
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The smell of sugar and fried dough wafts through the air. For some, this is an aroma synonymous with church, but should churches serve doughnuts during fellowship time after the worship service? To begin to answer this question, this article will present and analyze three current offerings of food theology: Joel R. Soza’s Food and God (2009), Douglas Wilson’s Confessions of a Food Catholic (2016), and Norman Wirzba’s Food and Faith (2011). It will briefly outline the theological framework each author presents for understanding food and its consumption, and provide subsequent inferences toward the question of doughnuts. The article concludes with a liturgically minded praxis for fellowship-hour food and its connection to God’s wider mission.
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McKim, Donald K. "Book Review: Credo: Historical and Theological Guide to Creeds and Confessions of Faith in the Christian Tradition." Theological Studies 65, no. 2 (May 2004): 391–92. http://dx.doi.org/10.1177/004056390406500214.
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