To see the other types of publications on this topic, follow the link: Ministry, Early Christian.
Journal articles on the topic 'Ministry, Early Christian'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'Ministry, Early Christian.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
Kasprzak, Dariusz. "Teologia kapłaństwa i urzędu kapłańskiego w I wieku chrześcijaństwa." Ruch Biblijny i Liturgiczny 63, no. 2 (2010): 101. http://dx.doi.org/10.21906/rbl.165.
Full textAbstract:
Neither the Apostles nor any Christian minister is admitted to use the priest’s title in the text of the New Testament. Nevertheless, in the New Testament we can perceive the development of the doctrine of the priest ministry in the early Church. Albert Vanhoye maintains that the lack of the term “priest” in the New Testament suggests the way of understanding of the Christian ministry, different from this in the Old Testament. It can’t be considered as a continuation of Jewish priesthood, which was concentrated mainly on ritual action and ceremonies. In the first century the Church developed the Christology of priesthood (Hbr) and ecclesiology of priesthood (1 P). Early Christians focused first on the redemptive event of Jesus Christ’s sacrifice and Jesus as the mediator of a new covenant. Only then the religious communities adopted the priest’s title for their ministry.In the early years of the Church, all the ministries were regarded as a charismatic service among the Christian communities. In their services the early Christians followed Jesus Christ sent by God to serve. The Holy Spirit sent by God in the name of Jesus bestowed the spiritual gifts upon the Church (1 Kor 12–13). Consequently the disciples of Jesus and their successors could continue his mission. The Twelve Apostles’ ministry was the very first and most important Christian ministry. It was closely connected to the service of Jesus Christ himself. The Apostles were sent by the authority of Jesus Christ to continue his mission upon earth and they preached the Good News of the risen Christ. The Apostolicity was the fundamental base for every Church ministry established in different Christian communities. Successive ministries were established in order to transmit the teaching of Jesus Christ and to lead the community. For the early Christians the priesthood was not an individual privilege. It had rather the community character.
2
Richardson, Paul A. "Book Review: III. Ministry Studies: Music in Early Christian Literature." Review & Expositor 86, no. 4 (1989): 660–61. http://dx.doi.org/10.1177/003463738908600456.
Full text
3
Bailey, Raymond. "Book Review: IV. Ministry Studies: Pattern in Early Christian Worship." Review & Expositor 88, no. 2 (1991): 235. http://dx.doi.org/10.1177/003463739108800230.
Full text
4
Hurtado, Larry. "Homage To the Historical Jesus and Early Christian Devotion." Journal for the Study of the Historical Jesus 1, no. 2 (2003): 131–46. http://dx.doi.org/10.1177/147686900300100201.
Full textAbstract:
AbstractWhat continuity or discontinuity is there between the remarkable devotion to Jesus as divine figure in earliest Christianity and the sorts of homage/ reverence that was given to the earthly Jesus? The intra-canonical Gospels exhibit notable differences in the ways that they portray the homage given to Jesus in his ministry, particularly in the language that they prefer. Mat thew is distinctive in a programmatic portrayal of the homage given to Jesus by various figures as 'worship'. Collectively, however, the Gospels confirm that the worship of Jesus in 'post-Easter' Christian circles repre sents a significant development beyond the sorts of homage given to Jesus during his ministry.
5
Schlager, Bernard. "Christ and the Homosexual: An Early Manifesto for an Affirming Christian Ministry to Homosexuals." Theology & Sexuality 21, no. 2 (2015): 105–24. http://dx.doi.org/10.1080/13558358.2016.1206682.
Full text
6
Shoemaker, Stephen J. "The Virgin Mary in the Ministry of Jesus and the Early Church according to the Earliest Life of the Virgin." Harvard Theological Review 98, no. 4 (2005): 441–67. http://dx.doi.org/10.1017/s0017816005001057.
Full textAbstract:
In 1986, Michel van Esbroeck published a remarkable new Life of the Virgin that not only is among the most profound and eloquent Mariological writings of early Byzantium but also presents a useful compendium of early apocryphal traditions about Mary. Some of the Life's episodes are already well known from their original sources, such as the Protevangelium of James and the early dormition apocrypha, but many other extrabiblical traditions appearing in this Life of the Virgin are not otherwise attested in early Christian literature. This is true especially of the section that overlaps with the gospels, where the Life expands the canonical narratives in ways unprecedented (to my knowledge) in Christian apocryphal literature. By writing Mary into the story at key points and augmenting several of her more minor appearances, the Life portrays Mary as a central figure in her son's ministry and also as a leader of the nascent church. The result is a veritable “Gospel of Mary” in the section of the Life that emphasizes Mary's essential contributions to her son's earthly mission and her leadership of the apostles in the early Christian community: the Life gives a brief account of the same events recorded in the canonical gospels, but with the Virgin Mary brought to the fore at nearly every instance. The origins of these traditions are not entirely clear, and while they may be the work of the Life's author, it is equally possible that they reflect now lost apocryphal traditions about Mary that once circulated in late antiquity. In any case, the attention that this earliest Life of the Virgin lavishes on the activities of Mary and other women as important leaders in the formation of Christianity is rather striking and quite exceptional among the literature of Christian late antiquity. In its emphasis on the roles played by these women it represents a surprising ancient predecessor to much of the recent work in New Testament scholarship to recover the importance of women in the early Christian movement.
7
Freyne, Sean. "The Galilean Jesus and a Contemporary Christology." Theological Studies 70, no. 2 (2009): 281–97. http://dx.doi.org/10.1177/004056390907000203.
Full textAbstract:
Current interest in the Galilean Jesus as a historical figure has obscured the christological claims of the New Testament with regard to his person and ministry. This article seeks to build bridges between Jesus and the proclamation about him by exploring three themes arising from accounts of his ministry (messiahship, openness to Gentiles, and the role of wisdom teacher) by examining each theme within the context of Galilean life in the Herodian period, and by demonstrating how these aspects of Jesus' Galilean career are carried forward and developed into the early Christian proclamation.
8
Kaye, Elaine. "A Turning-point in the Ministry of Women: the Ordination of the First Woman to the Christian Ministry in England in September 1917." Studies in Church History 27 (1990): 505–12. http://dx.doi.org/10.1017/s0424208400012274.
Full textAbstract:
The modern debate about the ordination of women began in the early years of this century and has continued ever since. In the course of that debate, the theology and practice of the Reformed churches are often ignored. This paper attempts to remedy that defect in part by discussing the context of the opening of the ordained ministry to women in this century.
9
Lloyd, Jennifer M. "Women Preachers in the Bible Christian Connexion." Albion 36, no. 3 (2004): 451–81. http://dx.doi.org/10.2307/4054368.
Full textAbstract:
In 1862 Mary O'Bryan Thorne, daughter of the founder of the Bible Christian Connexion and a Bible Christian local preacher, wrote in her diary: “At our East Street anniversary I spoke at 11, and Serena [her daughter] at 2:30 and 6; one was converted in the evening.” She regarded this as a routine engagement; something she had been doing since her sixteenth year, and that her daughter had every right to continue. Female traveling preachers (itinerants) were important, perhaps crucial, in establishing the Bible Christians as a separate denomination and their use was never formally abandoned. The persistence of this tradition makes their history an important case study of women preachers’ experience in nineteenth-century Britain, showing a trend toward marginalization similar to the experience of many other nineteenth-century women who sought to enter increasingly professionalized occupations open only to men. Even in the early years of the Connexion when the organizational structure was fluid and evolving, women were never on an equal footing with male preachers. With the development of a formal organization in the 1830s their numbers started to drop and the gap between male and female responsibilities widened, with women never assigned the full duties of male ministry.
10
Cross, Anthony R. "The Place of Theological Education in the Preparation of Men and Women for the British Baptist Ministry then and Now." Perichoresis 16, no. 1 (2018): 81–97. http://dx.doi.org/10.2478/perc-2018-0005.
Full textAbstract:
Abstract Using principally, though not exclusively, the learning of the biblical languages, this paper seeks to demonstrate four things. Firstly, from their beginnings in the early seventeenth century the majority of British Baptists have believed that the study of theology is essential for their ministers, and that the provision of such an education through their colleges is necessary for the well-being of the churches. Secondly, and contrary to misconceptions among Baptists and those of other traditions, Baptists have always had ministers who have been highly trained theologically, and that this has enriched their service as pastors. Thirdly, it reveals that Baptists today have a wealth of both academically-gifted and theologically-astute pastortheologians and pastor-scholars. Finally, it argues that theology has always played its part in the renewal of Christian life and witness for which so many Christians today are praying.
11
Horbury, W. "The Twelve and the Phylarchs." New Testament Studies 32, no. 4 (1986): 503–27. http://dx.doi.org/10.1017/s0028688500014181.
Full textAbstract:
Constitutional questions are posed in much recent study of Christian origins. What was the significance of the ministry of Jesus for the contemporary Jewish polity, and the subsequent growth of the Christian ecclesia? The differing emphases of the answers can be roughly labelled ecclesiastical, for example in B. F. Meyer, or national, for example in G. B. Caird and E. P. Sanders. Despite such differences, the twelve must needs be central in the subject-matter (as in B. F. Meyer, 134; Sanders, 326). Can one go further towards determining the constitutional significance of a body of twelve for a Jew of the first century A.D.?One possible model for the twelve, the group of tribal princes, seems to be relatively neglected. In what follows attention will be drawn to it, and an attempt will be made to characterize its interpretation in ancient Judaism. Finally, against this background, brief comment will be offered on the place of the twelve in early church order and in the ministry of Jesus.
12
Viljoen, FP. "Fulfilment in Matthew." Verbum et Ecclesia 28, no. 1 (2007): 301–24. http://dx.doi.org/10.4102/ve.v28i1.109.
Full textAbstract:
Matthew extensively explored the motif that Jesus was the fulfilment of the Old Testament hopes. In this article investigation is done on the way Matthew employs this motif. The expression of fulfilment of Scripture had an important function in early Christian circles. The Christian faith had to be legitimatized by reference to the Jewish Scriptures. What happened to Jesus and the rise of the Christian church were to be identified as the fulfilment of the promises of the Old Testament. For today’s reader it seems as if Matthew sometimes draws awkward links between Old Testament citations and their fulfilment in Jesus. However, when his hermeneutical method is being mirrored against contemporary interpretative methods, it becomes clear that Matthew used the fulfilment motif in a then acceptable way to strategically and persuasively place Jesus’ ministry within the unfolding plan of God.
13
Rath, R. John. "The DollfuΒ Ministry: The Demise of the Nationalrat". Austrian History Yearbook 32 (січень 2001): 125–47. http://dx.doi.org/10.1017/s006723780001119x.
Full textAbstract:
The demise of Parliament in March 1933 was the most significant single act in the march to semifascism in Austria, which began with the formation of the Heimwehr in the early days of the First Republic and was well under way when significant changes were made in the government on September 21,1933, and a concentration camp was established at Wöllersdorf a few days later. Traditional democratic means were employed to abolish Parliament. Dollfuβ, the Heimwehr, and the Christian Social Party only did what parties in power in democracies do when under attack. They used all the means at their disposal to protect their government from being overthrown. The Social Democrats and Greater Germans, likewise, employed only democratic means in their effort to overthrow the Dollfuβ regime and to preserve a democratically elected Parliament. Dollfuβ and the leaders of all but the National Socialist Party in Austria were well aware of the great danger to Austria that stemmed from the intensification of National Socialist efforts to overthrow a democratic form of government in Austria after Hitler came to power in Germany and knew that the German National Socialists were providing financial support to the Austrian Greater German Party to support them in their efforts to take control of Austria.
14
Drovdahl, Robert, and Jeffrey Keuss. "Emerging Adults and Christian Faith: The Faith Experience of Emerging Adults in the Pacific Northwest." Christian Education Journal: Research on Educational Ministry 17, no. 1 (2020): 130–44. http://dx.doi.org/10.1177/0739891319900511.
Full textAbstract:
A new life-cycle stage, emerging adulthood, has gained increasing traction. Since research shows intersectionality between life-cycle stage and religious experience, research is warranted on this question: How do emerging adults experience faith? This article provides background on emerging adulthood theory, summarizes research on religious life among emerging adults in the Pacific Northwest, and describes early findings of a Lilly Endowment study on emerging adults’ experience of faith. It concludes by considering implications for ministry.
15
Gathercole, Simon. "The Historical and Human Existence of Jesus in Paul’s Letters." Journal for the Study of the Historical Jesus 16, no. 2-3 (2018): 183–212. http://dx.doi.org/10.1163/17455197-01602009.
Full textAbstract:
The present article seeks to show that the case for the mythical Jesus is seriously undermined by the evidence of the undisputed Pauline epistles. By way of a thought experiment, these letters are taken in isolation from other early Christian literature, and are discussed in dialogue with mythicist scholarship. Attention to the language of the birth, ancestry and coming of Jesus demonstrates the historicity and human bodily existence of Jesus. There is also information about his ministry, disciples, teaching and character in the epistles which has been neglected. Paul’s letters, even taken alone, also show the Herodian timeframe of Jesus’ ministry. The evidence discussed challenges not only mythicist hypotheses, but also the minimalist strand of more mainstream Jesus-Paul research.
16
Green, Ian. "‘Reformed Pastors’ and Bons Curés: the Changing Role of the Parish Clergy in Early Modern Europe." Studies in Church History 26 (1989): 249–86. http://dx.doi.org/10.1017/s0424208400010998.
Full textAbstract:
Over the last half century, a number of sociologists on both sides of the Atlantic have tried to define the contemporary role of the ministry. Among the ideas which emerged from their work, three are relevant for our purpose here. The first was that a number of roles which well-intentioned if not always well-qualified clergy had tried to play in the past had been lost or were being lost to rival professions, few of whose members were in holy orders: doctors and psychiatrists, marriage guidance counsellors and social caseworkers, solicitors and schoolteachers. Sociologists detected a sense of what was called ‘role uncertainty’ among the English clergy, and a feeling that in future they should be trained in new skills such as counselling. Allied to this disquiet was another concern, that the administrative and organizational side of the minister’s work was threatening to swamp the more important traditional roles of priest, pastor, and preacher. A third suggestion was that in an increasingly secular society the status of the ministry was declining. For centuries, it was argued, the clergy had enjoyed a unique place in society because of their sacerdotal functions and special skills, but this was now changing: the value of the Christian ministry in the eyes of the laity was falling behind that of more ‘useful’ professions such as medicine and the law.
17
Setran, David P. "Developing the “Christian Gentleman”: The Medieval Impulse in Protestant Ministry to Adolescent Boys, 1890–1920." Religion and American Culture: A Journal of Interpretation 20, no. 2 (2010): 165–204. http://dx.doi.org/10.1525/rac.2010.20.2.165.
Full textAbstract:
AbstractBetween 1890 and 1920 in the United States, Protestant ministers demonstrated increasing concern for boys between the ages of twelve and eighteen. In particular, they described a two-fold “boy problem,” defined both in terms of heightened juvenile delinquency and passive effeminacy. This essay analyzes one of the chief ways in which church leaders attempted to combat these issues: the development of Christian boy ministries rooted in the stories and themes of medieval knighthood. Looking at the use of such themes in Protestant literature and in new church organizations such as the Knights of King Arthur and the Knights of the Holy Grail, this article reveals why medievalism had such power and resonance in this era. In part, the symbolic use of the Middle Ages fit well with emerging psychological theories of adolescent development. According to G. Stanley Hall and other proponents of racial recapitulation, adolescent boys were instinctually driven by a need to join their medieval forebears in fighting battles, worshiping heroes, and forming romantic relationships marked by love and chivalry. In addition, the medieval knight emerged as the ideal exemplar for dealing with both aspects of the early twentieth-century boy problem. While boys struggled with moral decadence and effeminate weakness, knights were both morally refined and confidently virile. In the end, I argue that the proliferation of medieval themes in this period reflected a growing consensus regarding the “ideal Christian man.” While uncontrolled masculine expression produced the violent man, and the suppression of masculine expression produced the weak man, carefully channeled masculine expression would produce the “knightly” man, the ideal “Christian gentleman” capable of pursuing purity and virtue through manly and aggressive means.
18
Tan, Jimmy Boon-Chai. "Christian Spiritual Formation in a Southeast Asian Theological College." Journal of Spiritual Formation and Soul Care 11, no. 2 (2018): 163–79. http://dx.doi.org/10.1177/1939790918796844.
Full textAbstract:
This article is an account of the teaching and practice of a course on Christian spirituality and ministry at Trinity Theological College in Singapore. It introduces the design of the course, discuss its theological foundations and practicums, and explains how it is delivered and assessed. The course adopts a historical-theological approach to the introduction of Christian spirituality and traces its development from the early church until the Protestant and Catholic Reformations. It introduces spiritual exercises from each epoch of the Christian tradition and engages the student in their practice through week-long practicums. An important feature lies in the immediacy of feedback given to the student after they submit a reflection on their practicums. The course has been taught as a three-credit hour, sixteen-week semester-long course each academic year for the past three years. The students come from a broad range of nationalities and cultural contexts, as well as from different stages of life and denominational backgrounds. The course contributes to an overall emphasis on Christian spiritual formation at the college.
19
Austin, Denise A., and Togtokh-Ulzii Davaadar. "Pentecostalism in Mongolia." Inner Asia 22, no. 2 (2020): 277–98. http://dx.doi.org/10.1163/22105018-12340151.
Full textAbstract:
Abstract Pentecostal missionaries arrived in Mongolia as early as 1910 but the socialist government expelled all missionaries in 1924. By the time socialism collapsed in 1990, there were no more than 20 Christians in the whole nation. However, estimates suggest that there are now around 100,000 adherents, most of whom are Pentecostal. While some scholars have analysed the history of Christianity in Mongolia, little research has explored this significant subset. Mongolia Assemblies of God (MAOG—Монголын Бурханы Чуулган) was one of the first and fastest growing Christian denominations. It currently comprises around 2000 adherents, as well as over 200 graduates from its ministry training college. Using MAOG as a case study, this research argues that the rise of Pentecostalism in Mongolia is owing to its ‘ends of the earth’ mission; cultural protest movement; lure of modernity; imagined community; empowerment through transnational mobility; theology of divine ‘calling’; and contribution toward civil society.
20
Misiarczyk, Leszek. "Od charyzmatu do "Ordo exorcistarum". Rozwój praktyki egzorcyzmu w pierwotnym chrześcijaństwie." Vox Patrum 59 (January 25, 2013): 67–85. http://dx.doi.org/10.31743/vp.4015.
Full textAbstract:
The term „exorcism” comes from the Latin exorcismus and from the Greek term, which originally meant „an oath”, but later in a Christian environment has assumed the meaning „to curse” or „to expel the demons/evil spirits”. The practice of exorcism in early Christianity has been influenced by Old Testament, ancient Judaism and especially by the exorcisms done by Jesus Christ and described in the New Testament. In patristic texts of IInd and IIIrd century we find the following elements of an exorcism: prayer in the name of Jesus, recitation of some elements of early Christian Creed, reading of the Gospel and it was done as an order. An exorcism has been accompanied by the imposition of hands, fast and using of the holy cross. An exorcism has been usually performed publicly and was treated as evidence of the truth of the Christian faith. Until the IIIrd century there was no office of exorcist in the ancient Church and the ministry of it was not connected at all with the priesthood, but depended on the individual charisma received from God and was confirmed by the effectiveness to realase the possessed people.
21
Di Berardino, Angelo. "Women and Spread of Christianity." Augustinianum 55, no. 2 (2015): 305–36. http://dx.doi.org/10.5840/agstm201555225.
Full textAbstract:
Two topics already studied to a sufficient extent are the spread of Christianity in the first centuries and the ministry of women in the early Church. This article focuses, however, on the contribution of women in making known the faith and Christian life in the context of everyday life. Some apostles were married and traveled together with their wives, who in turn spoke of their life with those with whom they came in contact. In this sense we may speak possibly of a ‘family’ apostolate. In the second and third centuries this mission took place especially inside their families among their husbands and children. Then, as now, grandmothers and mothers were the vehicles of transmission of the Christian faith, in as much as they taught to the children their first prayers and the foundational elements of the faith.
22
Suhomlyns’ka, O. "The Ethics of Faith: Isn't the Threat to Democracy?" Ukrainian Religious Studies, no. 36 (October 25, 2005): 147–50. http://dx.doi.org/10.32420/2005.36.1638.
Full textAbstract:
I want to express my own position on the introduction of Christian ethics in the school course. The problem, which is being actively discussed in Ukrainian society - the problem of spirituality - has been particularly intensified today in connection with the initiatives of the President of the State on the early implementation of the Ethics of Faith in school education. This idea added additional headache to the Ministry of Education and Science of Ukraine, opened the hands of some church figures in their ambitions and raised many questions for scholars who still cannot decide what it is - the ethics of faith.
23
Hilkert, Mary Catherine. "Edward Schillebeeckx, OP (1914-): Encountering God in a Secular and Suffering World." Theology Today 62, no. 3 (2005): 376–87. http://dx.doi.org/10.1177/004057360506200308.
Full textAbstract:
Throughout six decades as a theologian, Edward Schillebeeckx has attempted to interpret Christian faith in a credible way in the context of contemporary culture. After reviewing Schillebeeckx's early groundbreaking contributions to sacramental theology, this article highlights his turn to history in the mid-1960s, the hermeneutical and critical shifts in his theological method, his proposals for rethinking a theology of ministry, and the impact of his monumental christological trilogy. Pervading the shifts in Schillebeeckx's theology is the sacramental conviction that the mystery of God can be encountered in creation and human history, even in a secularized and suffering world.
24
Kim, Young Sawa. "My Journey in Mission: A Korean-Japanese Woman Pastor's Story." Missiology: An International Review 15, no. 3 (1987): 347–56. http://dx.doi.org/10.1177/009182968701500306.
Full textAbstract:
The story of Young Sawa Kim is one of a courageous pastor who has overcome strong sex and cultural barriers to engage in the ministry to which God has called her. She grew up in Korea in a very anti-Japanese environment, but her family had strong Christian roots. Her great-grandmother was an early leader of the Korean church, and her grandmother was a Bible woman. It was through her mother's influence that she was immersed in the Christian faith, and after a life-changing experience at the age of 14, she decided to become a pastor. After studying at Yonsei University and marrying a fellow student, she moved with him to his homeland of Japan. They have since served for a time in Korea, taken graduate studies in the United States, and settled in Japan, where Sawa and her husband serve in separate pastoral ministries.
25
Moriarty, W. "1 Clement’s View of Ministerial Appointments in the Early Church." Vigiliae Christianae 66, no. 2 (2012): 115–38. http://dx.doi.org/10.1163/157007211x586142.
Full textAbstract:
Abstract The document known as the First Epistle of Clement, probably written towards the end of the first century, provides some of the scant available documentary evidence about the early development of the Christian ministry. It contains an outline history of the passing down of authority, but the relevant part of the Greek text has ambiguities which have led various scholars to propose five broadly different views, or interpretations, of Clement’s intended meaning. These were examined in relation to Clement’s purpose, an approach which relied primarily on evidence internal to the epistle, and had not been considered in detail before. Only one of the five views was found to make Clement’s argument reasonably consistent with his aims, and this view also made his lack of clarity understandable. Thus Clement’s intended message in the ambiguous section was that the first local church leaders were appointed by the apostles, and when some of these local leaders died, replacement appointments were made by people who had been given the authority to do so from outside the local church.
26
Wabuda, Susan. "Triple-Deckers and Eagle Lecterns: Church Furniture for the Book in Late Medieval and Early Modern England." Studies in Church History 38 (2004): 143–52. http://dx.doi.org/10.1017/s0424208400015783.
Full textAbstract:
The spirit of the Lord God is upon me: because the Lord hath anointed me to preach good tidings unto the meek.’ When Jesus stood up to read these verses from Isaiah at the start of his public ministry, as he began to reveal himself as the Word in the synagogue of Nazareth, the book ‘he had opened’ at the reading desk was one of the Torah scrolls, brought out for him from the Ark of the Law, the imposing reserve which is, from age to age, the most sacred part of any synagogue. Holy Scripture has always been a public book, a treasure for each synagogue, and for the commonwealth of the Christian community sacred as text and object. But the mystical sanctity of the Bible, and holy books in general, has raised a perennial problem. Precious books have usually been hedged round by restrictions to protect them from the profane, even at the cost of obscuring the public approach which is a necessary part of assembled worship. In this episode in the life of Christ, when the listeners grew too ‘filled with wrath’ for him to continue, we meet the deep and recurrent tension between the community’s need to hear the Word, and the conflicting desire to shield its essential sanctity, which accompanied the book from Judaism in transition to the Christian Church.
27
Soesilo, Yushak. "Pentakostalisme dan Aksi Sosial: Analisis Struktural Kisah Para Rasul 2:41-47." DUNAMIS: Jurnal Teologi dan Pendidikan Kristiani 2, no. 2 (2018): 136. http://dx.doi.org/10.30648/dun.v2i2.172.
Full textAbstract:
Abstract. The Pentecostal Movement is a Christian movement that puts the power and work of the Holy Spirit at the first place. This movement sought to bring back the biblical Christianity as experienced by the early church. As the early church experienced a rapid growth of new souls, so it is with today's Pentecostal churches. The problem that arises is often in the effort to win the soul there is a dichotomy between power ministry, as emphasized by the Pentecostal movement, with social action. Some churches emphasize only one aspect of the ministry. Through a structural analysis approach to Acts 2: 41-47 the researcher seeks to find the ideal formulation in an attempt to win souls as in the experience of the early church. Through this approach the result is that the power ministry and social action must be carried out by the church at the same time and in balance that ultimately make the effort to win souls effectively.Abstrak. Gerakan Pentakostalisme adalah gerakan orang Kristen yang mengutamakan kuasa dan karya Roh Kudus. Gerakan ini berusaha untuk mengembalikan kekristenan yang Alkibiah sebagaimana yang dialami oleh gereja mula-mula. Sebagaimana gereja mula-mula yang mengalami pertumbuhan jiwa baru yang pesat, demikian halnya dengan gereja-gereja Pentakosta masa kini yang juga mengalaminya. Permasalahan yang muncul adalah seringkali dalam usaha untuk memenangkan jiwa ada dikotomi antara pelayanan dengan kuasa, sebagaimana yang ditekankan oleh gerakan Pentakostalisme, dengan aksi sosial. Beberapa gereja menekankan hanya pada satu segi dari pelayanan tersebut. Melalui pendekatan analisis struktural terhadap Kisah Para Rasul 2:41-47 peneliti hendak mencari formulasi yang ideal dalam usaha untuk memenangkan jiwa sebagaimana pengalaman gereja mula-mula. Melalui pendekatan tersebut diperoleh hasil bahwa pelayanan kuasa dan aksi sosial harus dijalankan oleh gereja secara bersamaan dan seimbang yang pada akhirnya membuat usaha untuk memenangkan jiwa berlangsung secara efektif.
28
Grundmann, Christoffer H. "Christ as Physician." Christian Journal for Global Health 5, no. 3 (2018): 3–11. http://dx.doi.org/10.15566/cjgh.v5i3.236.
Full textAbstract:
Few people only will know that as early as the second century AD, Christ was called a physician. Not being scriptural, this nomenclature originally reflected the looming rivalry with the pagan Asclepius cult very popular in Hellenistic times. Yet despite its polemic background, that designation grew into an accepted rhetorical trope for Christians since it was regarded as well-suited to illustrate the corporeality of salvation. It implied that redemption is as corporeal as is the work of medical practitioners, an aspect crucial for Christian medical missions. This article first provides a sketch of the early occurrences of the Christus medicus trope documenting only some of the crucial texts (I). In a second part, the article addresses the imitatio Christi motif, that is, the call to imitate Christ, because imitatio Christi became somewhat typical for arguing the cause of medical missions in their nascent stage. This had to do with breath-taking developments in medicine beginning in the latter part of the nineteenth century, which suddenly empowered physicians effectively to heal diseases plaguing people from time immemorial. Pious doctors, thus, felt urged to imitate Christ by going out on missions to share the Good News and to heal (II). Concluding remarks plead for reckoning the unique vocation and ministry of medical missions within and for the Church, namely to hold fast to the corporeality of salvation.
29
Methuen, Charlotte. "Widows, Bishops and the Struggle for Authority in the Didascalia Apostolorum." Journal of Ecclesiastical History 46, no. 2 (1995): 197–213. http://dx.doi.org/10.1017/s0022046900011337.
Full textAbstract:
Recent interest in the position of women in the early Church has stimulated new investigations of texts and documents which consider or define the roles of women. A number of surveys have appeared which consider a spectrum of early sources, and most of these refer to the rules laid down for widows and deaconesses in the Didascalia apostolorum. A simple reading of the Didascalia interprets it as a description of contemporary church practice which reveals a Church that allowed women a certain amount of involvement in restricted spheres: widows are to pray for the Church and deaconesses to assist at the baptism of women and to visit Christian women in their homes. Since the Didascalia does not empower women it is generally regarded with a certain amount of suspicion by those postulating a more positive role for women in early Christianity. However, a closer examination suggests that such a reading is not the whole story. Rather than having a purely descriptive function, it is more likely that the Didascalia represents an attempt to change the structure of ministry in the Churches in Syria, opposing some practices and supporting others. This article will argue that the internal evidence of the Didascalia reveals it to be an attempt to impose an episcopal structure on the Church and to restrict the activity and authority of women. Seen against a background of other sources this suggests that there were groups of Christians in second- and third-century Syria and Asia Minor which recognised women's authority, and that the Didascalia was written partly in opposition to such groups.
30
Jacobs, Andrew S. "'Gospel Thrillers'." Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 1, no. 1 (2005): 125–42. http://dx.doi.org/10.1558/post.v1i1.125.
Full textAbstract:
Decades before the publishing phenomenon The Da Vinci Code turned millions of readers on to the excitement and glamour of early Christian history and biblical studies, a steady stream of novels—some obscure, some bestsellers were teaching the popular reading public about the thrills and chills of the academic study of Scriptures. These ‘gospel thrillers’ share a common plot: a recently discovered gospel (often a first-person account of Jesus’ ministry by one of his disciples) threatens to turn our understanding of Christianity on its head. In a race against time (and the occasional Vatican assassin) the hero must find out if the new, shocking gospel is real. Of particular interest for the post-Da Vinci Code scholar is the portrayal of academics and academic work in these early ‘gospel thrillers’: from bronzed heroes to bumbling misanthropes to sinister tools of global conspiracies, the scholars of the ‘gospel thrillers’ instructed readers on what to love, and what to mistrust, about the academic project of biblical studies.
31
Bucke, Hannah. "Moving into the neighbourhood: embodiment, sacrament and ritual in urban mission." Holiness 2, no. 1 (2020): 5–21. http://dx.doi.org/10.2478/holiness-2016-0001.
Full textAbstract:
AbstractThis article aims to explore the significance of embodiment, sacrament and ritual in urban pioneer ministry. Stemming from early experiences working within this context and from a particular experience of using installation art to help engage those outside the Church with its rituals and stories, I argue for the importance of the embodied experience within a particular place as a means of engagement. The literature surveyed makes the case for a broad understanding of the sacramental in which all material things have sacramental potential. The differing influences of theology and social anthropology upon the literature offer distinct perspectives on the drawing of boundaries in relation to sacrament and ritual, and on how meaning is made from experience in the light of prior knowledge and understanding of the Christian tradition.
32
Pierce, Alexander H. "From emergency practice to Christian polemics? Augustine’s invocation of infant baptism in the Pelagian Controversy." Augustinian Studies 52, no. 1 (2021): 19–41. http://dx.doi.org/10.5840/augstudies20212562.
Full textAbstract:
In this article, I build upon Jean-Albert Vinel’s account of Augustine’s “liturgical argument” against the Pelagians by exploring how and why Augustine uses both the givenness of the practice of infant baptism and its ritual components as evidence for his theological conclusions in opposition to those of the Pelagians. First, I explore infant baptism in the Roman North African Church before and during Augustine’s ministry. Second, I interpret Augustine’s rhetorical adaptation of the custom in his attempt to delineate the defining characteristics of Catholic Christianity in the early fifth century. I show how Augustine mobilizes his belief in the efficacy of the Church’s practice of infant baptism to make explicit a boundary marker of “Catholic” Christianity, which was long implicit in the practice itself. Perceiving the consequences of Pelagianism, Augustine organizes his anti-Pelagian soteriology around the central node of infant baptism, the most theologically and rhetorically strategic means by which he could refute the Pelagian heresy and underwrite what he understood to be the traditional vision of sin and salvation evident in the baptismal rite.
33
Hurtado, Larry W. "Resurrection-Faith and the ‘Historical’ Jesus." Journal for the Study of the Historical Jesus 11, no. 1 (2013): 35–52. http://dx.doi.org/10.1163/17455197-01101003.
Full textAbstract:
It is clear that a remarkable Jesus-devotion, in which Jesus was accorded unprecedented kinds of reverence, was central in early Christian faith from its earliest extant expressions, and represents a significant escalation from the kinds of reverence that followers expressed during Jesus’ earthly ministry. This devotion seems to have been prompted by the conviction that God had raised Jesus from death and given him heavenly glory. The impact of Jesus’ own activities was certainly a factor, but experiences of the risen Jesus were crucial in generating this belief. Moreover, Jesus’ resurrection meant a resounding vindication of the earthly Jesus. Belief in Jesus’ personal resurrection, thus, contributed strongly to interest in Jesus’ own activities and teaching, the formation and circulation of Jesus-tradition, and the composition of narrative accounts of his career. In short, the earliest ‘quest for the historical Jesus’ was prompted by the conviction that he had been resurrected.
34
Goodloe, James C. "John McLeod Campbell: Redeeming the Past by Reproducing the Atonement." Scottish Journal of Theology 45, no. 2 (1992): 185–208. http://dx.doi.org/10.1017/s0036930600038643.
Full textAbstract:
John McLeod Campbell was deposed from the ministry of the Church of Scotland in 1831, at the age of thirtyone, following an infamous heresy trial focusing primarily on his preaching the universal extent of the atonement. After twenty-five long years of obscurity, he published The Nature of the Atonement and Its Relation to Remission of Sins and Eternal Life, in 1856, an extensive and eventually well received treatment of the doctrine and one which brought him into some prominence as a theologian. These are the two moments in his life for which Campbell is most remembered. This essay brings attention to a later work, Reminiscences and Reflections, Referring to His Early Ministry in the Parish of Row, 1825–31, begun in 1871 and left unfinished at his death the following year. Though it ostensibly has to do with the time and events leading up to his trial, important connections can be made with his later major writing on the atonement. In particular, Campbell's reflections on the value of the memory of the past are shown in this essay to offer an expanded, explanatory account of what it means for the work of Jesus Christ in the atonement to be reproduced in the Christian believer. According to Campbell, in this way even the past can be redeemed.
35
Ringvee, Ringo. "Charismatic Christianity and Pentecostal churches in Estonia from a historical perspective." Approaching Religion 5, no. 1 (2015): 57–66. http://dx.doi.org/10.30664/ar.67563.
Full textAbstract:
This article focuses on the history of Pentecostal and charismatic Christianity in Estonia from the early twentieth century to the early twenty-first century. From the 1870s onwards a series of religious revivals in Estonia created the context for the emergence of the Pentecostal movement in the early twentieth century. Proto-Pentecostalism at the beginning of the century transformed into a fully-fledged Pentecostalism in the 1920s with the involvement of foreign missionaries from Sweden as well as from Finland. The Finnish connection became important in the late 1960s with the emergence of a charismatic Pentecostal revival in the evangelical Christian churches, as well as amongst the Baptists in Tallinn. By the late 1970s the prayer revival had transformed into a healing ministry and this had an impact on the charismatic movement in the Soviet Union. The foreign impact on Pentecostal and charismatic movements in Estonia has also been important from the late 1980s onwards. There has been considerable diversification of the charismatic and Pentecostal traditions in Estonia since the 1990s, and the trends have reflected general changes in charismatic Christianity. Although internally diverse the charismatic Christianity (including the Pentecostals) may well be by now the second largest Protestant tradition in Estonia.
36
ROSTAGNI, CARLA MENEGUZZI. "The China Question in Italian Foreign Policy." Modern Asian Studies 51, no. 1 (2016): 107–32. http://dx.doi.org/10.1017/s0026749x16000342.
Full textAbstract:
AbstractRelying on evidence from the Italian Ministry of Foreign Affairs and on the private archives of both Aldo Moro and Pietro Nenni, this article shows that from the mid-1950s onwards, important politicians—Socialist Pietro Nenni, Christian Democrat Giovanni Gronchi and Liberal Gaetano Martino—worked to encourage economic exchanges between Italy and China, and were linked with the concurrent initiatives of economic actors like Dino Gentili and Enrico Mattei. It also reveals that this gradual but steady process placed the China question firmly on the agenda of Italian parliamentary debates and government programmes as early as 1964. Finally, it shows that, while American diplomacy was still dominated by the Vietnam War and opposed any initiative towards Chinese recognition, in 1969–1970 the long process of rapprochement between Rome and Beijing came to an end. Thanks to Nenni's and Moro's diplomatic action, Italy recognized the People's Republic of China (PRC) before the Americans decided to inaugurate triangular diplomacy and reach out to China.
37
Kasimirus, Mr, and Agustinus Wisnu Dewantara. "PEMAHAMAN UMAT KATOLIK MADIUN TERHADAP KONSTITUSI GAUDIUM ET SPES DALAM KEHIDUPAN POLITIK PRAKTIS." JPAK: Jurnal Pendidikan Agama Katolik 20, no. 2 (2020): 28–47. http://dx.doi.org/10.34150/jpak.v20i2.278.
Full textAbstract:
Apolitical praxis has been grown widely. Being a qualified Catholic politician is a fundamental matter because it serves as a mediator between Church and state. A Catholic politician comprhensive understanding’son GS is one of parameters for a qualification to involve in social and political practices. The research was designed to answer some fundamental guestions as the following: How far the Catholics in Madiun understand about the document of GS on political praxis? This research conducted by using a qualitative method. The results of research showed that 100% respondents were knowing about GS, although some of them did not deeply knowing. Respondents then disclosed that the contents of GS was related to both divine and human vocation to participate and being responsible in social and political life for human well-being (62,5%). According to respondents, bonum commune was main goal of the Catholic Church’s involvement in social and political praxices (75%). The result all of research showed that the formation for social and political addres can be be started from the familly pastoral ministry, and to introduce such Christian social and political values for Catholic faithful started from the early ages.
38
Ryrie, Alec. "John Knox’s International Network." Studies in Church History. Subsidia 14 (2012): 96–115. http://dx.doi.org/10.1017/s0143045900003872.
Full textAbstract:
In the early twentieth century, the city of Geneva added to its existing tourist attractions with one of the most peculiar items of civic commemoration in Europe. The Reformation Wall is a queasy monument to Geneva’s glorious past, in which the tensions and prejudices of a very particular view of the sixteenth century are frozen into stone. As one moves towards the centre of the monument, one draws closer to the Genevan fount of Reformed Christian truth. Luther and Zwingli are commemorated, tersely, at the wall’s outermost extremes. Further in, a series of friezes celebrate the deeds of Reformed Protestants in France, the Netherlands, Scotland and England. The monument’s centre, however, is the set of four larger-than-life statues, fixing the viewer with their stern gazes. Three of the figures are obvious. John Calvin himself, of course, stands to the fore. The wall is at heart a memorial to him, to the man who wished to be buried in an unmarked grave, and it was begun on the quatercentenary of his birth. He is joined by Guillaume Farel, the Frenchman who first established the Reformed Church in Geneva and persuaded Calvin to join him in his ministry there; and by Theodore de Béze, Calvin’s successor, biographer and systematizer.
39
Moon, Tony. "J.H. King on Initial Evidence: Did He Change?" Journal of Pentecostal Theology 14, no. 2 (2006): 261–86. http://dx.doi.org/10.1177/0966736906056555.
Full textAbstract:
AbstractJ.H. King, who is commonly viewed as one of the most important early twentieth-century Pentecostal leaders in the United States, was one of the strong proponents of the teaching that tongues speech is the invariable, immediate evidence of Spirit Baptism. Douglas Jacobsen argues in his 2003 book, Thinking in the Spirit, that King modified his position on normative initial evidence tongues in the second edition of From Passover to Pentecost. This article challenges that thesis. After looking at King’s pro-initial evidence polemic in the ‘Introduction’ of G.F. Taylor’s The Spirit and the Bride, and especially in the first edition of From Passover to Pentecost, this article deals with some King remarks in the second edition of the latter volume—remarks that Jacobsen interprets as King vacillating in his understanding of that doctrine. The bulk of the article contends that Jacobsen’s reading amounts to a substantial historical and literary decontextualization of those statements. Rather than interpreting them as King equivocating on initial evidence, they are more accurately understood as King articulating Christian prophetic ministry as (1) the supreme sign of the inaugurated ‘Pentecostal Era’, and as (2) a post-Spirit Baptismal confirmation of a genuine, tongue-certified Spirit Baptism experience.
40
Иерей, Тимофей, Timofe Ierey, Екатерина Топалова, Ekaterina Topalova, Наталья Шафажинская, and Natalya Shafazhinskaya. "Spiritual and Sociocultural Service of the Figures of the Russian Orthodox Church in the XX — Beginning of the XXI Century: from Repressions to Revival." Scientific Research and Development. Socio-Humanitarian Research and Technology 7, no. 4 (2018): 67–74. http://dx.doi.org/10.12737/article_5bffbe310e9735.88385639.
Full textAbstract:
This article is devoted to the characteristic and analysis of the problem of spiritual and sociocultural ministry of the leaders of the Russian Orthodox Church in crucial periods of the 20th and early 21st centuries. Reflects the consolidating, mobilizing mission of the Church in the national liberation struggle during the Great Patriotic War. Against the background of anti-religious repression of the post-October period in this difficult period of national history, the Russian Orthodox Church, on behalf of its archpastors, appealed to the patriotic feelings of power and the population of the country, provided spiritual and material support. The article focuses on the study of aspects of the general situation and the social and cultural service of the monasteries - the most important centers of spiritual life and religious and cultural education - in the middle and second half of the twentieth century, which in the postwar period faced a political campaign to mass closure of the monasteries. The fate of the devotees and the lives of the Russian saints, who, in the face of opposition to the repressive regime, continued to serve, accomplished Christian exploits and made their invaluable contribution to the preservation and further development of the spiritual and cultural life of Russia, are described. Article material consists of two parts, the first of which is presented in this publication.
41
Pola, G. "Recent Development of Central-Local Financial Relations in Italy." Environment and Planning C: Government and Policy 4, no. 2 (1986): 187–98. http://dx.doi.org/10.1068/c040187.
Full textAbstract:
Italian local authorities share with those of other European countries a considerable degree of fragmentation. In addition, they suffer from the well-known North-South differential in economic conditions. On top of this, their management has long been split between the left-wing (mainly Communist) and the conservative (mainly Christian Democrat) political philosophy. This has rendered their performances and behaviour quite heterogeneous and has complicated the task of securing an equitable system of central-local financial relationships. For decades most of the southern authorities and the ‘red’ fraction of the centre-northern authorities have taken advantage of the possibility of borrowing for balancing the budget on the current account. This was a major loophole in the system until 1977. Bankruptcy was avoided ony through ‘entente’ between the Christian Democrats and the Communists in early 1978 (at the time of Mr Moro's murder), whereby all outstanding debt of local authorities was cancelled and transferred to the Central Government. In spite of an officially proclaimed ‘restraint’ there followed a period of real ‘Renaissance’ in local budgets, especially on the capital side. Borrowing—this time for capital expenditure—was again at the root of this development. Part of the deal was a revival of the ‘fiscal effort’ on the local side, making use of the few sources of own revenue left to local authorities after the fiscal reform of 1973–1974. Meanwhile, the ‘equalisation issue’ was raised with regard to the distribution of the general grant. Distribution criteria have been constantly changing since 1982. A completely new approach is now under consideration at the Ministry of Interior, based on the notion of ‘equal grant’ for ‘normal’ local authorities. Such an approach will eventually put aside the ‘past expenditure’ criterion which is still at the core of the grant distribution. While waiting for this reform, local authorities will almost certainly get a new local tax (‘tax for the financing of services’) starting in 1986.
42
Baskoro, Paulus Kunto. "Konsep Imam dan Jabatan Imam pada Masa Intertestamental." Jurnal Teologi Berita Hidup 3, no. 1 (2020): 81–95. http://dx.doi.org/10.38189/jtbh.v3i1.50.
Full textAbstract:
ABSTRACTThe intertestamental period is a Protestant term, while the deuterocanonical period is a Catholic and Orthodox Christian term to refer to the time gap between the period covered by the Hebrew Bible or "Old Testament" and the period covered by the Christian "New Testament". Traditionally, this period is thought to cover about four hundred years, from the time of Malachi's ministry (420 BC) to the advent of John the Baptist in the early 1st century AD, a period that is almost the same as the Second Temple period (530 BC to 70 M). It is known by members of the Protestant community as "400 Silent Years" (400 Silent Years) because it is believed to be a time period in which God did not reveal anything new to His people.However, it is undeniable that in the intertestamental times there are many parts of history that are sometimes questioned and are being sought for truth. Because after all, even though 400 years of God's silence did not speak to humans, the world's history continues. Although the context is mostly in the form of ruling kingdoms. And religious history also continues, with a tradition built. Among them about the journey of the concept of the priesthood in tradition in Israel as the concept of worship for the Jews. The question which is still being debated and becoming a conversation is First, what are the duties and responsibilities of the high priest during the intertestamental period? Second, are priesthood rules in the Torah still enforced during the intertestamental period, or are there changes and adjustments?Through this paper, the author will give a little understanding of what happened during the intertestamental period in connection with the priestly ministry in Israel. ABSTRAKPeriode intertestamental (bahasa Inggris: Intertestamental period) merupakan suatu istilah Protestan, sedangkan periode deuterokanonikal (bahasa Inggris: deuterocanonical period) adalah istilah Katolik dan Kristen Ortodoks untuk menyebut kesenjangan waktu antara periode yang dicakup oleh Alkitab Ibrani atau "Perjanjian Lama" dan periode yang dicakup oleh "Perjanjian Baru" orang Kristen. Secara tradisional, periode ini dianggap mencakup kira-kira empat ratus tahun, sejak masa pelayanan Maleakhi (420 SM) sampai kepada munculnya Yohanes Pembaptis pada awal abad ke-1 Masehi, suatu periode yang hampir sama dengan periode Bait Suci Kedua (530 SM hingga 70 M). Dikenal oleh anggota komunitas Protestan sebagai "400 Tahun Sunyi" (400 Silent Years) karena diyakini merupakan kurun waktu di mana Allah tidak menyatakan apa-apa yang baru kepada umat-Nya.Namun tidak bisa dipungkiri bahwa dimasa-masa intertestamental banyak sekali bagian-bagian sejarah yang terkadang banyak yang dipertanyakan dan sedang dicari kebenarannya. Sebab bagaimanapun juga meskipun 400 tahun masa Allah diam tidak berbicara kepada manusia, manusia sejarah dunia tetap berjalan. Meskipun konteksnya banyak berupa kerajaan-kerajaan yang berkuasa. Dan sejarah keagamaan juga tetap berjalan, dengan sebuah tradisi-tradisi yang dibangun. Diantaranya tentang pejalanan konsep keimaman dalam tradisi di Israel sebagai konsep penyembahan bagi orang-orang Yahudi. Pertanyaan yang masih menjadi perdebatan dan menjadi perbincangan adalah Pertama, bagaimanakah tugas dan tanggung jawab imam besar pada masa intertestamental? Kedua, apakah aturan keimaman dalam Taurat tetap ditegakkan pada masa intertestamental, ataukah ada perubahan dan penyesuaian?Lewat makalah ini, penulis akan sedikit memberikan pemahaman tentang apa yang terjadi di masa intertestamental sehubungan dengan perjalanan pelayanan keimaman di Israel.
43
Paul, Mart-Jan. "Andrew Daunton-Fear, Healing in the Early Church: The Church’s Ministry of Healing and Exorcism from the First to the Fifth Century, Studies in Christian History and Thought, (Milton Keynes: Paternoster, 2009), xxii + 187 pp., $ 33.99 / £ 19.99 (ISBN 9781842276235)." Journal of Reformed Theology 6, no. 1 (2012): 69–70. http://dx.doi.org/10.1163/156973112x631546.
Full text
44
Brooks Holifield, E. "Let the Children Come: The Religion of the Protestant Child in Early America." Church History 76, no. 4 (2007): 750–77. http://dx.doi.org/10.1017/s0009640700500043.
Full textAbstract:
In 1844, the Congregationalist minister Enoch Pond in Bangor, Maine, reminded his fellow clergy that they had been commissioned not only to feed the sheep of their flocks but also to nurture the lambs. Under no circumstances, he cautioned, would a good minister neglect the children, for both Christian parents and their pastors felt “the deepest anxiety” that the children of American parishes would not “receive that wise government, that faithful discipline, that Christian instruction and restraint, which, by the blessing of God, shall result in their speedy conversion, and bring them early and truly into the fold of Christ.” He called for pastors to pray for the children, to convene meetings of praying parents, to pay attention to children during pastoral visits, to impart special instruction to children from the pulpit, to visit their schools, to institute Sunday schools, to teach children the Bible, and to offer catechetical instruction. The devoted pastor would acquaint himself with children, “enter into their feelings, and interest himself in their affairs; and thus engage their affections, and win their confidence.“Christian clergy in America had long heeded such admonitions. Seventeenth-century Puritan ministers made serious, if sporadic, efforts to teach the catechism, often invited groups of children into their homes for instruction, contended over the implications of the baptismal covenant, and urged parents to teach their offspring religious truths and Christian practices. Eighteenth-century Anglican clergy made similar efforts to instruct children, and their revivalist counter-parts in New England and the Middle Colonies encouraged the conversion of children at younger than customary ages. Jonathan Edwards devoted careful attention to his four-year-old convert Phebe Bartlet, who followed in the path of her converted eleven-year-old brother by announcing, after anguished prayers and cries for mercy, that “the kingdom of God had come” to her.
45
Kunderenko, Ivan. "Development Perspectives of Faith-based Higher Education among Protestants (on the example of NGO “EATA”)." Filosofiya osvity. Philosophy of Education 26, no. 2 (2021): 25–42. http://dx.doi.org/10.31874/2309-1606-2020-26-2-2.
Full textAbstract:
A historic review of the emergence of domestic faith-based higher education institutions founded by the Protestants is proposed, from informal and underground presence to full participation in the educational realm. Best achievements worth scaling are systematized. Best accomplishments of the public organization "Evangelical Accreditation Theological Association" in terms of performing the functions provided by the unrealized provisions of Article 23 of the Law of Ukraine "On Search for Education" on independent institutions for evaluation and quality assurance of higher education are examined. In the official letter, issued by the Ministry of Education and Science of Ukraine on July 5, 2018, under № 1/9-421 addressed to the leaders of all higher education institutions, there is a list of 230 ‘faith-based’ schools, with about 44 % qualifying as Protestant. Historically it was the Protestant Branch of Christianity that laid foundational principles even in the world-recognized Universities like Harvard. Quality assurance is being declared as one of the top priorities of Ukraine’s development. At the same time within almost 30 years, none of the Ukrainian Universities made it to the top of world rankings. At the same within almost 30 years of Ukraine’s Independence, Protestants of Ukraine were able to establish their own network of education institutions without any governmental financing. Thus best achievements are to be identified and scaled to the whole Ukraine. Faith-based educational institutions founded by the Protestants of Ukraine in their early years applied American educational standards. Level of awareness is still low, thus any research in this area will have scientific novelty by default. The research objective is to identify ways of development among the Protestants on the example of NGO “EATA”. Two possible scenarios are proposed: 1) a preferred way when Agency acquires State and International recognition as agency that is licensed to issue accreditation to educational institutions, and 2) less preferred way one Agency serves inner Christian circles, author argues against that approach.
46
den Boggende, Bert. "Richard Roberts' Vision and the Founding of the Fellowship of Reconciliation." Albion 36, no. 4 (2005): 608–35. http://dx.doi.org/10.2307/4054584.
Full textAbstract:
“Pacifism + non-resistance are by-products of some central things to which we have to testify.”Richard RobertsAlthough Rev. Richard Roberts was the chairman of the founding conference of the Fellowship of Reconciliation (FOR) at Cambridge in 1914, its first general secretary, and the key figure in its early ideology, he has largely been ignored in the secondary literature. Admittedly, Vera Brittain, in The Rebel Passion, sketched an appreciative vignette, but Jill Wallis, in her more recent FOR study Valiant for Peace, mentions him only six times without discussing his ideas. Even Roberts' daughter Gwen's biography, Grace Unfailing, fails to analyze the basis of his contribution. Yet, seven decades after attending the founding FOR conference, its only survivor, Horace Alexander, wrote that, while he could not recall the details, Richard Roberts had impressed him most, for he “got right into [him], and helped [him] find a sure foundation for life.” Alexander's comment points in the direction Martin Ceadel began to develop when he defined pacifism as a faith. But Ceadel restricted that faith to its relation to war, a restriction that was inappropriate for the early FOR. Pacifism, its leading members posited, should pervade all of life, private as well as public. Their conception of the new organization sounded like a worldview, a framework through which they viewed the world. Nevertheless, although pacifism should influence all of life, it was, as Roberts suggested, a by-product rather than the central element. Hence, rather than explicating his understanding of pacifism, at the founding conference Roberts focused on Christ's atonement as the ground of all ethics and as supplying the regulative principle of the Christian's reconciling ministry in the world. From this perspective he drew the conclusion that reconciliation implied a wide range of social activities for which the energies of youth, being used in warfare, should be mobilized in something akin to a Franciscan tertiary order. It was this call for social regeneration combined with evangelism that impressed Alexander. Only in passing Roberts declared the “simple,” pre-1914 pacifism bankrupt, while expecting that reconciliation in all spheres of life would undercut the commonly held view that war was “a hateful affair yet a noble enterprise of Christian chivalry.” This notion of reconciliation, with all that it entailed, became central. Even before the FOR had a conscription committee it had established committees for its rehabilitation of young offenders commune, for education, and for social service. The limited secondary literature has generally ignored these committees and failed to analyze the notion of reconciliation, focusing instead on the by-product and on conscientious objectors. Methodologically, Ceadel defined the FOR as quietist, and compared to the No-Conscription Fellowship (NCF) that would be quite accurate. Indeed, for while the FOR encouraged its members to be politically involved—it had a political group committee—it shied away from being a political pressure group, regarding the NCF tactics incompatible with reconciliation. Although its methodology was quietist, its ideology was radical, aiming at the transformation of society. In order to understand this largely Roberts-influenced reconciliation ideology, it is necessary to take a closer look at Roberts' worldview.
47
Premawardhana, Shanta. "Interfaith relations and the global church." Review & Expositor 114, no. 1 (2017): 52–62. http://dx.doi.org/10.1177/0034637316688452.
Full textAbstract:
Ever since early human beings were able to seek meaning and purpose in life, religious diversity has existed. Jesus and the early Church needed to navigate this reality as well. Through most of the five hundred year history of the colonial period, Western Christians neglected to address this question with the seriousness it requires, mostly because of a theological attitude of Christian superiority and triumphalism that accompanied the colonial movement. Notable exceptions include the 1893 World’s Parliament of Religions convened in Chicago by a Presbyterian minister and chaired by a Swedenborgian layman, and the 1910 International Mission Conference convened in Edinburgh that gave birth to the modern ecumenical movement. This article will lay out the key theological touch points in the global ecumenical movement’s journey toward interreligious dialogue from 1910 to the present day. It will also offer a proposal for addressing challenges and promises of theological methodology if we were to take seriously the reality of religious diversity.
48
Weimer, Adrian Chastain. "Huguenot Refugees and the Meaning of Charity in Early New England." Church History 86, no. 2 (2017): 365–97. http://dx.doi.org/10.1017/s0009640717000580.
Full textAbstract:
Huguenot suffering inspired fast days, prayer meetings, and collections among Congregationalists in Massachusetts and Plymouth in the 1680s. Ministers used a variety of frameworks to motivate compassion for the French refugees. Some preachers considered the French plight to be the result of an Antichristian attack, one that might soon spread to New England. Others assumed Huguenot suffering generally was a result of their sinful neglect of the Sabbath, and that compassion and honor should extend to those who suffered cheerfully while upholding disciplined purity. As suspicions mounted that there were French Catholic spies within the refugee communities and local harassment increased, the prominent Huguenot minister Ezekiel Carré advocated an alternate framework for Christian charity. In his remarkable sermon,The Charitable Samaritan, Carré shifted the meaning of charity from an apocalyptic framework to one centered on active mercy for the wounded regardless of sect or nationality. A friend of Carré’s and Huguenot supporter, Cotton Mather incorporated Carré’s interpretation of the Samaritan story into his magisterial Bible commentary. Though always contested, Huguenot practices and rhetoric broadened the conversation over the meaning of charity in early New England.
49
Dunn, Geoffrey D. "The White Crown of Works: Cyprian's Early Pastoral Ministry of Almsgiving in Carthage." Church History 73, no. 4 (2004): 715–40. http://dx.doi.org/10.1017/s0009640700073029.
Full textAbstract:
In a letter from Cyprian, bishop of Carthage in the middle of the third century, written while he was in hiding during the Decian persecution to the imprisoned confessors in Carthage, there is mention of two crowns, two colors and two flowers. The letter can be dated to the middle of April 250. Cyprian wanted to console those in prison that they would not be failures if they failed to be martyred. Those who were not martyred could receive equal renown through their confession as those who were martyred. As much as martyrdom was highly prized among African Christians, Cyprian wanted to assure the imprisoned confessors that it was not the only way to please God. In the past (ante), in a time undoubtedly before persecution, one could be clad in white for good works, just as now one could be clad in crimson for martyrdom. For those who were not going to die a martyr's death and win the crimson crown for suffering or the flower of warfare, Cyprian seemed to say that the confession of their faith could now be counted as a good work for which the reward was the white crown or the flower of peace.
50
Fones-Wolf, Elizabeth, and Ken Fones-Wolf. "Managers and Ministers: Instilling Christian Free Enterprise in the Postwar Workplace." Business History Review 89, no. 1 (2015): 99–124. http://dx.doi.org/10.1017/s0007680515000070.
Full textAbstract:
This article examines the early industrial chaplain movement. In the midst of a postwar religious revival, companies, primarily in the South, hired Protestant ministers to care for their workers' spiritual needs. Many were motivated by both religious convictions and the desire to build a productive, loyal workforce. The opposition of unions and liberal Protestantism slowed the movement's growth, although over the last three decades thousands of employers have rediscovered the benefits of faith-based workplace programs. This article illuminates important postwar trends such as the persistence of paternalism and the importance of religion in managerial strategies.