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Journal articles on the topic 'Ecclesiology'

Author: Grafiati

Published: 4 June 2021

Last updated: 9 June 2025

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1

Gaillardetz, Richard R. "The Chimera of a “Deinstitutionalized Church”: Social Structure Analysis as a Path to Institutional Church Reform." Theological Studies 83, no. 2 (June 2022): 219–44. http://dx.doi.org/10.1177/00405639221091289.

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Anger over long-standing systemic dysfunction in the Roman Catholic Church has led to a disenchantment with the church’s institutional reality. However, for those committed to church reform, a more productive way forward lies with ecclesiology’s constructive engagement with sociology. This article defends the legitimacy of a critical appropriation of sociology in ecclesiology, then proposes the critical realist school of social analysis as particularly well suited to assisting ecclesiology in the development of a concrete program for institutional reform.

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2

Gaillardetz, Richard R. "The Chimera of a “Deinstitutionalized Church”: Social Structure Analysis as a Path to Institutional Church Reform." Theological Studies 83, no. 2 (June 2022): 219–44. http://dx.doi.org/10.1177/00405639221091289.

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Anger over long-standing systemic dysfunction in the Roman Catholic Church has led to a disenchantment with the church’s institutional reality. However, for those committed to church reform, a more productive way forward lies with ecclesiology’s constructive engagement with sociology. This article defends the legitimacy of a critical appropriation of sociology in ecclesiology, then proposes the critical realist school of social analysis as particularly well suited to assisting ecclesiology in the development of a concrete program for institutional reform.

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3

Karkkainen, Veli-Matti. "Church as Charismatic Fellowship: Ecclesiological Reflections from The pentecostal-Roman Catholic Dialogue." Journal of Pentecostal Theology 9, no. 1 (2001): 100–121. http://dx.doi.org/10.1163/17455251-00901006.

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Pentecostal ecclesiology, a lived charismatic experience rather than discursive theology, naturally leans toward the charismatic structure of the church and free flow of the Spirit. In dialogue with the Roman Catholic church, Pentecostal ecclesiologv has been challenged to develop a more nuanced understanding of the relationship between the Spirit, institution, and Koinonia. As charismatic fellowship, the church is a communion of participating, empowered believers.

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4

Wyller, Trygve. "Heterotopic Ecclesiology." Diaconia 7, no. 1 (May 1, 2016): 43–56. http://dx.doi.org/10.13109/diac.2016.7.1.43.

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5

Healy, Nicholas M. "Communion Ecclesiology." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 4, no. 4 (November 1995): 442–53. http://dx.doi.org/10.1177/106385129500400408.

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6

Skublics, Ernest. "Communion Ecclesiology." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 7, no. 3 (August 1998): 288–306. http://dx.doi.org/10.1177/106385129800700302.

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7

Sinaga, Lamria. "COMMUNAL ECCLESIOLOGY." QUAERENS: Journal of Theology and Christianity Studies 5, no. 1 (June 29, 2023): 1–17. http://dx.doi.org/10.46362/quaerens.v5i1.147.

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This paper aims to construct the church's response in facing the reality of migration in Batak land with the church's starting point as a community (communal ecclesiology). Communal ecclesiology requires an understanding of the cultural context and local wisdom of the community where the church grows. The context of the Christian community and churches in Batak land is characterized as communal life and thickened to the local wisdom. It is concluded that Christianity and churches in Batak land could adopt communal ecclesiology in response to the current migration reality. This article overviews the life of the early church in Acts. 2:41-47 as communal ecclesiology shows the Church's nature in celebrating personal faith communally within the faith community in three ways, namely daily labor, fellowship labor, and God's labor. Tulisan ini bertujuan untuk mengkonstruksi respons gereja dalam menghadapi realitas migrasi dengan titik berangkat karakter dasar gereja sebagai komunitas (ecclesiology communal). Ecclesiology communal membutuhkan pemahaman konteks budaya dan kearifan masyarakat lokal dimana gereja bertumbuh. Pada hakikatnya kehadiran Gereja adalah buah dari iman personal yang menghidupi imannya dengan sungguh-sungguh sehingga menyatu dalam komunitas iman secara komunal. Konteks komunitas kekristenan dan gereja di Tanah Batak yang berciri komunal dan kental dengan kearifan budaya lokal nya disimpulkan dapat mengadopsi ecclesiology communal dalam merespons realitas migrasi yang sedang terjadi saat ini. Artikel ini menawarkan gambaran kehidupan jemaat mula-mula dalam Kis. 2:41-47 sebagai ecclesiology communal yang menunjukkan hakikat Gereja dalam merayakan iman personal secara komunal di dalam komunitas iman dalam tiga cara, yaitu: daily labour, fellowship labour, dan God’s labour.

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8

Carter, David, and Paul Fiddes. "Baptist Ecclesiology." Ecclesiology 1, no. 3 (2005): 87–100. http://dx.doi.org/10.1177/1744136605052782.

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Dulles, Avery Cardinal. "On Ecclesiology." Nova et vetera 15, no. 3 (2017): 779–93. http://dx.doi.org/10.1353/nov.2017.0041.

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Vellem, Vuyani S. "Black Ecclesiology." Ecumenical Review 67, no. 4 (December 2015): 651–63. http://dx.doi.org/10.1111/erev.12196.

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11

Riches, John. "Contemporary Ecclesiology." Expository Times 127, no. 6 (March 2016): 286–88. http://dx.doi.org/10.1177/0014524615615081.

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12

Wainwright, Geoffrey. "Methodist Ecclesiology?" Ecclesiology 9, no. 1 (2013): 3–8. http://dx.doi.org/10.1163/17455316-00901002.

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13

McVann, Mark. "Markan Ecclesiology." Listening 23, no. 2 (1988): 95–105. http://dx.doi.org/10.5840/listening198823213.

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14

Choi, Jae-ryong. "Manyatta Ecclesiology: A Missional Ecclesiology for Maassai Mission." Theology of Mission 43 (July 30, 2016): 265–95. http://dx.doi.org/10.14493/ksoms.2016.3.265.

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Oduor, Peter Lee Ochieng. "Inculturation Methodology as the Medium towards the Formulation and Establishment of an African Ecclesiology of Ubuntu." East African Journal of Traditions, Culture and Religion 3, no. 2 (July 29, 2021): 19–29. http://dx.doi.org/10.37284/eajtcr.3.2.369.

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The emergence of ecclesiology scholarship in recent theological discourse has exposed the various approaches that ecclesiology has been studied as a distinctive discipline. The traditional ecclesiological approach has prioritized the scholarship of ecclesiology from the perspective of specific denominational orders. There has also been an approach of ecclesiology that revolves around the perspective of some renowned theologians on the basis of their affiliation to their respective church organizations. The most recent approach has been the global ecclesiology that prioritizes the concept of contextualization while looking at ecclesiological discourse from distinct sociocultural-geographical contexts. Three geographical regions hold a wealth of significance by virtue of the global trajectory of Christianity towards the global South: Asia, Africa and Latin America. African ecclesiology plays a critical role in this arrangement and is a major contributor to global ecclesiology. In this understanding, it is imperative for the pursuit of an African ecclesiology to appreciate the concept of Ubuntu as a definitive expression of the African identity. The problem is the methodology of ecclesiological scholarship in Africa that ignores the significance Ubuntu has and resultantly births a foreign ecclesiology to the indigenous African population. It is important to acknowledge that the approach of ecclesiology that will thrive in Africa is nothing less than an Ubuntu ecclesiology that prioritizes community and relationships reminiscent of our traditional African portrait as foundational pillars for her establishment. The formulation and establishment of an African friendly ecclesiology of Ubuntu can only be facilitated by the usage of the inculturation method of theology. This methodology accords due consideration to the African heritage with regard to their culture, spirituality and religious background emphasizing the values from traditional Africa that are helpful to Christian life and condemning those practices that are non-Christian in nature.

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Tennant, Matthew. "The Existential Dimension of Juan Luis Segundo’s Ecclesiology." Ecclesiology 12, no. 2 (May 21, 2016): 183–96. http://dx.doi.org/10.1163/17455316-01202005.

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This article explores the formation of Juan Luis Segundo’s ecclesiology. In it, the author argues that Segundo’s ecclesiology has an existential dimension that is reflected in his liberation theology. He bases this assertion on a cross-section of Segundo’s books. Generally, they are readily available in English and were widely read, especially closer to their dates of publication. One source, Existencialismo, is not available in English and has been largely overlooked; it adds to both understanding Segundo’s ecclesiology and his existentialism. This paper contributes a new understanding of Segundo’s ecclesiology, and, in turn, it offers new potential for an existential ecclesiology.

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Sasongko, Nindyo. "The Surviving Church: Kairos and Eschatology in Paul Tillich and Raimon Panikkar and Postpandemic Ecclesiology." Veritas: Jurnal Teologi dan Pelayanan 21, no. 2 (December 31, 2022): 161–78. http://dx.doi.org/10.36421/veritas.v21i2.609.

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This research investigates the relationship between the biblical notion of kairos, eschatology, and ecclesiology amid the struggle for survival in the postpandemic life. Drawing upon Paul Tillich and Raimon Panikkar, this article sketches a postpandemic ecclesiology called “kairotic ecclesiology.” The church must understand that it exists as a community that participates in, loves, and transforms life. Because of its indissoluble relation to history and reality, a kairotic community loves and defends life. This kairotic ecclesiology is an ontological search for the church to say “Yes” to life and “No” to death. Firstly, this article sketches kairos in Tillich and Panikkar. Then, this article sketches what I call the ecclesiology of survival, an ecclesiology characterized by resilience, interrelation, and irruption. Finally, I shall draw ethical implications for postpandemic churches.

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18

Lord, Andy. "Wisdom Ecclesiology: Renegotiating Church in the World." Journal of Anglican Studies 17, no. 2 (July 10, 2019): 168–82. http://dx.doi.org/10.1017/s1740355319000123.

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AbstractThis article seeks to articulate the ecclesiology of David Ford as one shaped by wisdom. Although central to Ford’s concerns, the nature of his ecclesiology has not yet been explored. The task is approached first by outlining Ford’s approach to theology found in his book Christian Wisdom and then detailing how his ecclesiology fits within his thinking in regard to wider concerns. I argue that key to understanding Ford’s ecclesiology is to see it within a movement from extensity to intensity and back to extensity. I argue that Ford’s ecclesiology represents a way of renegotiating the place of the church in the wider world. It is a significant contribution for the Anglican Church in Western settings which have seen widespread cultural changes. At the same time, Ford’s ecclesiology is limited by its particular intensive contextual engagements which neglect wider contextual and ecclesiological concerns.

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19

Ladouceur, Paul. "Neo-traditionalist ecclesiology in Orthodoxy." Scottish Journal of Theology 72, no. 4 (November 2019): 398–413. http://dx.doi.org/10.1017/s0036930619000619.

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AbstractModern anti-ecumenism in Orthodoxy is grounded in a sacramental or eucharistic ecclesiology which identifies Christianity and the church exclusively with the Orthodox Church and stands in opposition to universal baptismal ecclesiology. This neo-traditionalist ecclesiology stresses the unity of the sacraments of baptism, chrismation and eucharist as equally necessary for membership in the church, identified exclusively with the Orthodox Church. It exploits a weakness in Orthodox eucharistic ecclesiology, according to which the church, identified with the Orthodox eucharistic community, can be interpreted as excluding non-Orthodox Christians from the church. The article demonstrates that this anti-ecumenical, exclusivist ecclesiology is contrary to several major aspects of the Orthodox tradition.

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Latinovic, Vladimir. "Local Church in the Global World." Ecclesiology 12, no. 2 (May 21, 2016): 165–82. http://dx.doi.org/10.1163/17455316-01202004.

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This article gives a brief chronological overview of developments in Orthodox ecclesiology and then focuses on the last phase of this development, so-called ‘national ecclesiology’, which is the current Orthodox ecclesiological model. In the article, national ecclesiology is identified as one of the main sources of the problems which this church faces today. National ecclesiology is blamed for disabling the Orthodox churches from satisfactorily responding to the demands of the modern age, and for inhibiting her adaptation to the globalized pluralistic world. The author also attempts to give an answer to the question of what needs to be done in order to modernize Orthodox ecclesiology.

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21

Avila, Angga. "Sacramental Ecclesiology: Adopting Augustine’s Totus Christus for Evangelical Ecclesiology." Veritas: Jurnal Teologi dan Pelayanan 20, no. 2 (December 30, 2021): 237–53. http://dx.doi.org/10.36421/veritas.v20i2.468.

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After the 16th-century reformation, the church was faced with the situation of ecclesiological plurality, both differences in traditions and church divisions into many denominations, including evangelical churches. Despite the fact that the evangelical movement was founded with the primary objective of spreading the gospel, it is devoid of coherence in ecclesiology. Based on Augustine’s idea of totus Christus, this research presents a constructive ecclesiology proposal for evangelical churches. Drawing primarily on Augustine’s notion of totus Christus, and by showing that this idea is central to his theological construction, the author proposes the importance of revisiting the doctrine of totus Christus to create an ecclesiology that links to sacramentology and soteriology. The contribution of this research is to show that the doctrine of totus Christus is more organic and sacramental so that it can become the foundation and aspiration for evangelical churches united as the body of Christ to participate in His redemptive works for the salvation of the world.

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22

Japundžić, Antun. "Ecclesiology of Ioannis Zizioulas Through the Prism of “Liturgical” and “Therapeutic” Ecclesiology." Crkva u svijetu 57, no. 4 (December 13, 2022): 653–67. http://dx.doi.org/10.34075/cs.57.4.9.

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Contemporary Eastern Orthodox theologian, Ioannis Zizioulas, is certainly one of the most prominent theologians of the modern times considering his great work as well as the depth of his thought. Although his work explores a spectrum of theological ideas, this paper brings his ecclesiology into light from a point of view of “liturgical” and “therapeutic” ecclesiology, which Zizioulas recognizes within the eastern tradition as two types of ecclesiology that are intertwined and therefore cannot be separated one from the other. Thus, this paper examines Zizioulas’ work in the context of the contemporary Greek Orthodox theology and puts forward his interest and view on ecclesiology with an aim to illustrate the “liturgical” and “therapeutic” dimension of ecclesiology that is present in his work and thought which are based fairly on patristic theology. Along these lines, this paper presents his ecclesiological concept right through the prism of “liturgical” and “therapeutic” ecclesiology.

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23

Dreyer, Wim. "Missionale ekklesiologie in die Afrikaanse gereformeerde kerke sedert 1990." STJ | Stellenbosch Theological Journal 6, no. 3 (January 8, 2021): 249–76. http://dx.doi.org/10.17570/stj.2020.v6n3.a8.

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Missional ecclesiology in the Afrikaans reformed churches since 1990This article argues that “missional ecclesiology” in the last decades became a new mission paradigm for churches in South Africa, especially after the demise of apartheid. After an overview of the development of a “missio Dei” theology, the article examines texts from various South African churches in which this terminology is used. The article concludes with a section which underlines the importance of missional ecclesiology in the context of the local congregation. Congregations are seen as “missional”, challenged to be present in local communities as a living witness to God’s love. Missional ecclesiology has its theological foundation in the “missio Dei”. In missional ecclesiology, mission is understood as part of the nature of God as well as the nature of the church. Without mission there is no church. Mission is not a project, it is existential. However, there are diverse interpretations of “missio Dei”, “missional ecclesiology” and “mission” itself. As a result, many congregations find it difficult to identify with missional ecclesiology and enter a process of transformation. The historical analysis presented here contributes to a better understanding of the terminology as well as the challenges facing churches in the 21st century.

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24

Holmes, Stephen Mark. "Reading the Church: William Durandus and a New Approach to the History of Ecclesiology." Ecclesiology 7, no. 1 (2011): 29–49. http://dx.doi.org/10.1163/174553110x540897.

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AbstractIn the study of ecclesiology it is often said that the first treatises on the Church were written during the controversies around the bull Unam sanctam (1302) of Pope Boniface VIII. These works and their successors provide a political and institutional ecclesiology determined by the author's attitude to the papal claims. Before the bull, however, a friend of Boniface, William Durandus of Mende, wrote a commentary on the liturgy that summarised a very different ecclesiology which has its roots in the New Testament and the Fathers. The first book of his Rationale divinorum officiorum draws on previous tradition and uses the methods of spiritual exegesis of the Bible to provide a balanced ecclesiology from a 'reading' of the church-building. The wide circulation of the Rationale in late medieval and early modern Western Europe ensured that this traditional ecclesiology was quietly handed on, but modern writers have ignored it. A study of Durandus's interpretation of a church enables us to retrieve this tradition and suggests a new narrative for the history of ecclesiology.

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25

Augustan, Hansel. "Eucharistic Ecclesiology: A Reorientation of Evangelical Ecclesiology in the Light of Alexander Schmemann’s Thoughts." Veritas: Jurnal Teologi dan Pelayanan 22, no. 2 (December 6, 2023): 335–51. http://dx.doi.org/10.36421/veritas.v22i2.595.

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Evangelicals are known for their unique ecclesiology. Evangelicalism believes that the true church is a spiritual fellowship of saved believers. This perspective in fact leads to the consequence that the invisible church is upheld and the visible church becomes soteriologically irrelevant. As a result, the visible church only ends up as a commodity marketed to attract converts. If evangelicals are faithful to the gospel, then the concept of the church must be taken seriously, not just perceived functionally. For this reason, I propose the construction of a eucharistic ecclesiology through the framework of Alexander Schmemann’s thoughts on the liturgy, the Eucharist, and the church in providing an alternative to seeing ecclesiology from liturgical studies. I shall integrate Schmemann’s thinking with the idea that a “worshipping community essentially formed the church.” My claim is: that a eucharistic ecclesiology rooted in the practice of the eucharistic liturgy can be a solid ecclesiological basis for evangelicals, especially in affirming the ontology of the church. I hope that the construction of eucharistic ecclesiology can contribute to revitalizing evangelical ecclesiology.

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26

Kristiatmo, Thomas. "Johann Adam Möhler’s Dynamic Ecclesiology." MELINTAS 38, no. 3 (December 12, 2023): 283–97. http://dx.doi.org/10.26593/mel.v38i3.7406.

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Along with Kant’s sapere aude, the Enlightenment brought about a certain kind of rigidity as though everything could only be understood by way of logical reasoning through a set of inflexible procedures. When the Church was understood within this movement, it lost its dynamic and organic dimension. Romanticism, as the counter movement of the Enlightenment, brough new inspiration as to how one should do ecclesiology. Möhler took the chance. His ecclesiology is influenced by romanticism without being too abstract. His ecclesiology is exemplary of a creative ecclesiology that can manage various tensions due to different ways of understanding the nature of the Church.

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Haight, Roger. "On Systematic Ecclesiology." Toronto Journal of Theology 8, no. 2 (September 1992): 220–38. http://dx.doi.org/10.3138/tjt.8.2.220.

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Quinn, Philip L. "Kantian Philosophical Ecclesiology." Faith and Philosophy 17, no. 4 (2000): 512–34. http://dx.doi.org/10.5840/faithphil200017435.

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VISSER, ARJAN DE. "Newbigin’s Missionary Ecclesiology." Unio Cum Christo 6, no. 1 (April 1, 2020): 229. http://dx.doi.org/10.35285/ucc6.1.2020.not2.

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Lesslie Newbigin Is An Inspirational Figure Whose Theological Legacy Should Be Considered Carefully. Using A New Book By Michael Goheen As Guideline (The Church And Its Vocation: Lesslie Newbigin’s Missionary Ecclesiology), This Article Focuses On Newbigin’s Views Regarding The Identity And Mandate Of The Church. Two Aspects Are Noted With Appreciation: Newbigin’s Defense Of The Uniqueness Of Christ And His Critique Of Western Culture. There Are Concerns, However, With Respect To Three Aspects Of Newbigin’s Ecclesiology: His Views Of Salvation, Election, And The Mandate Of The Church. The Common Thread In Newbigin’s Approach Appears To Be His Aversion And Over-reaction Against What He Deemed To Be An Individualistic View Of Salvation. KEYWORDS:

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Mims, Lynn R. "The New Ecclesiology." Review & Expositor 107, no. 1 (February 2010): 41–51. http://dx.doi.org/10.1177/003463731010700107.

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Kilby, Karen. "Karl Rahner's Ecclesiology." New Blackfriars 90, no. 1026 (March 2009): 188–200. http://dx.doi.org/10.1111/j.1741-2005.2008.01266.x.

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Webster, John. "On Evangelical Ecclesiology." Ecclesiology 1, no. 1 (2004): 9–35. http://dx.doi.org/10.1177/174413660400100101.

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AbstractEvangelical ecclesiology describes the relation between the gospel and the church, and in particular the way in which the grace of the triune God constitutes the church as the communion of saints. Consequently: (1) The doctrine of the church is shaped by an account of the perfection of God, i.e. the sufficiency and fullness of God’s being and act. This perfection is not inclusive (as in some communion ecclesiologies), but is to be thought of as a movement of grace in which God determines himself for fellowship with his creatures. (2) The visibility of the church (pervasive in modern ecclesiology) is properly a spiritual visibility, which the church has by virtue of the Spirit’s act. The primary visible acts of the church are its attestations of the presence and action of God.

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Aagaard, Anna Marie. "Ecclesiology and Ethics." Studia Theologica - Nordic Journal of Theology 55, no. 2 (December 2001): 157–74. http://dx.doi.org/10.1080/003933801753330642.

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Lane, Thomas. "Book Reviews: Ecclesiology." Irish Theological Quarterly 69, no. 1 (March 2004): 91–92. http://dx.doi.org/10.1177/002114000406900107.

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Fleming, Amelia. "Book Reviews: Ecclesiology." Irish Theological Quarterly 70, no. 1 (March 2005): 91–92. http://dx.doi.org/10.1177/002114000507000113.

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Lane, Thomas. "Book Reviews: Ecclesiology." Irish Theological Quarterly 71, no. 3-4 (August 2006): 352–53. http://dx.doi.org/10.1177/0021140006075756.

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DAY, ANDREW KENNETH. "HOBBES'S CHANGING ECCLESIOLOGY." Historical Journal 62, no. 4 (November 13, 2018): 899–919. http://dx.doi.org/10.1017/s0018246x18000304.

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AbstractReaders of Hobbes have sought to account for differences between the arguments of his most influential texts. In De cive Hobbes (tepidly) endorsed apostolic structures of spiritual authority, while in Leviathan he at last unleashed his vehement anticlericalism. I argue that these disparities do not reflect an identifiable change in Hobbes's ideas or principles over time. Rather, the political context in which Hobbes composed his treatises drastically altered over the course of his writing career, and the Hobbesian theoretical significance of those contextual developments best accounts for some ecclesiological inconsistencies across his oeuvre. There was, throughout the brief and tumultuous period after the regicide during which Hobbes composed Leviathan, no sovereign power in England to whom he should defer, and consequently he acquired certain liberties that subjects in a civitas forgo. Those included the renewal of his right to wage a ‘war of pens’ against High Anglican episcopal power.

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Cockayne, Joshua. "Editorial: Analytic Ecclesiology." TheoLogica: An International Journal for Philosophy of Religion and Philosophical Theology 4, no. 1 (September 1, 2020): 1–5. http://dx.doi.org/10.14428/thl.v4i1.58353.

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David Efird, the co-editor of this issue, unexpectedly passed away at the beginning of this year. This issue is dedicated to his memory. “Analytic Ecclesiology” brings two important areas of David’s life into conversation: analytic philosophy and the Church.

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Rowell, Geoffrey, and Christine Hall. "Ecclesiology in Africa." International journal for the Study of the Christian Church 8, no. 4 (November 2008): 269–70. http://dx.doi.org/10.1080/14742250802399811.

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Okure, Teresa, and Hans S. A. Engdahl. "Ecclesiology in Africa." International journal for the Study of the Christian Church 8, no. 4 (November 2008): 271–74. http://dx.doi.org/10.1080/14742250802399829.

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Forrester, Duncan B. "Ecclesiology and Ethics." Ecumenical Review 47, no. 2 (April 1995): 148–54. http://dx.doi.org/10.1111/j.1758-6623.1995.tb03692.x.

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Clapsis, Emmanuel. "Ecclesiology and Ethics." Ecumenical Review 47, no. 2 (April 1995): 155–69. http://dx.doi.org/10.1111/j.1758-6623.1995.tb03693.x.

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Rasmusson, Arne. "Ecclesiology and Ethics." Ecumenical Review 52, no. 2 (April 2000): 180–94. http://dx.doi.org/10.1111/j.1758-6623.2000.tb00431.x.

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Crawford, Janet. "Women and Ecclesiology." Ecumenical Review 53, no. 1 (January 2001): 14–24. http://dx.doi.org/10.1111/j.1758-6623.2001.tb00068.x.

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Russell, Letty M. "Hot-House Ecclesiology." Ecumenical Review 53, no. 1 (January 2001): 48–56. http://dx.doi.org/10.1111/j.1758-6623.2001.tb00072.x.

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Phidas, Vlassios. "Baptism and Ecclesiology." Ecumenical Review 54, no. 1 (January 4, 2002): 39–47. http://dx.doi.org/10.1111/j.1758-6623.2002.tb00449.x.

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O'Brien, John. "Ecclesiology as Narrative." Ecclesiology 4, no. 2 (2008): 148–65. http://dx.doi.org/10.1163/174413608x308591.

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AbstractBy focusing on how the transmission and reception of ecclesiologies are enshrined in narratives and in the conversation between narratives, this article argues that that there can be a retrieval and a re-articulation of classical ecclesiologies which surpass the mens auctoris of these narratives, leading to a higher synthesis and communion, with important ecumenical implications. The structure of this conversation of ecclesiological narratives is triangular, with narratives emerging from the laity, the theologians and the bishops offering correctives to each other. Each of these narratives can surpass its own hidden rootedness in possible structures of oppression by locating itself in a further triangular hermeneutical space defined by the the preferential option for the excluded, a contemplative search for the designs of God and a search for structures of greater inclusiveness. In this way an adequate ecclesiology may emerge whose temporal distance from classical ecclesiologies provides a potential productive ground of even deeper understanding.

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Fiddes, Paul S. "Versions of Ecclesiology." Ecclesiology 12, no. 3 (October 13, 2016): 331–53. http://dx.doi.org/10.1163/17455316-01203006.

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The recent book by Nicholas Healy, Hauerwas. A (very) critical introduction, charges that the centrality given to ecclesiology by Hauerwas unbalances theology in general, especially undermining doctrines of God and salvation, and ends with a Christology based on human experience akin to the thought of Schleiermacher. Healy adds that, ironically, an ethic supposedly characterized by the formation of character through practices does not lead to sufficient attention to the empirical church. The article proceeds to review two recent volumes of essays by Hauerwas, which he intends to be retrospective on his life’s work, and explores the extent to which they might provide a riposte to Healy’s criticisms, focusing especially on the themes of ‘the logic of believing’, story, church as ‘contrast-community’, grace and salvation, and the incompleteness of theology. The article urges that a more trinitarian ecclesiology than either writer offers can preserve the best insights of both, affirming Healy’s recognition of the blurring of boundaries between church and world, and Hauerwas’ stresses on covenantal partnership between God and church and the indispensable identity of the church.

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Vall, Gregory. "Bibliology and Ecclesiology." Expository Times 134, no. 8 (May 2023): 377–78. http://dx.doi.org/10.1177/00145246231154769.

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Пименов, С. С. "Martin Luther’s Ecclesiology." Труды кафедры богословия Санкт-Петербургской Духовной Академии, no. 1(21) (March 1, 2024): 84–120. http://dx.doi.org/10.47132/2541-9587_2024_1_84.

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В статье представлена в систематическом виде экклесиология родоначальника Реформации Мартина Лютера. Как и в остальных разделах его теологии, для Лютера определяющим является понимание Церкви как места действия Святого Духа, что выражено в определении Церкви как собрания верующих вокруг Слова и таинств. Имея в виду стремление Рима подчинить Божественное Слово существующей церковно-иерархической структуре, Лютер утверждает, что не Церковь обладает Словом, но Слово — Церковью. Продемонстрирована преемственность взглядов Лютера от предыдущей церковной традиции. Представлена критика богословских оснований и практики Римско-Католической Церкви в предреформационный период, а также рассмотрены наиболее важные и отличные от Рима экклесиологические положения Лютера — о священстве всех верующих и Церковь видимая и невидимая. Делается вывод о возможности двойственной оценки учения Лютера о Церкви: с одной стороны, оно подрывает основы католического представления о Церкви, с другой — его можно понимать как глубинно «католическое». The article presents a systematic examination of the ecclesiology of the founder of the Reformation, Martin Luther. As in the rest of his theology for Luther, his ecclesiology is determined by the understanding of the Church as the site of the action of the Holy Spirit, which is expressed in the definition of the Church as a gathering of believers around the Word and sacraments. Bearing in mind the desire of Rome to subordinate the Word of God to the existing Church-hierarchical structure, Luther argues that it is not the Church that possesses the Word, but the Word that possesses the Church. The continuity of Luther’s views from the previous Church tradition is demonstrated. A critique of the theological foundations and practices of the Roman Catholic Church in the pre-Reformation period is presented, and also the most important ecclesiological affirmations of Luther, which differ from Rome, are considered — the position on the priesthood of all believers and the Church visible and invisible. A conclusion is made about the possibility of a dual assessment of Luther’s teaching on the Church, as, on the one hand, undermining the foundations of the Roman conception of the Church, and on the other hand, as the possibility of understanding it as deeply “Catholic.”

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