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Journal articles on the topic 'Pastoral theology – Reformed Church'
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1
Wood, John Halsey. "Church, Sacrament, and Society: Abraham Kuyper's Early Baptismal Theology, 1859-1874." Journal of Reformed Theology 2, no. 3 (2008): 275–96. http://dx.doi.org/10.1163/156973108x333768.
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AbstractThis article considers the development of Abraham Kuyper's theology of baptism during his early life, from 1859 as a theology student at Leiden University through 1874, the conclusion of his pastoral career in the Netherlands Reformed Church. After initially rejecting the institutional church, Kuyper began to develop a theology for a free church in order to bring Calvinism into rapport with modern times. This paper argues that Kuyper's theology of baptism developed as part of this vision of a modern Calvinist church, one that was both a voluntary institution and an objective, divinely sanctioned institution. The fluctuations of Kuyper's early baptismal theology reflect the tensions of this proposal for a modern church, but by the end or his pastoral career Kuyper had settled on the primacy of the institutional church in baptism.
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Stone, Lance. "Word and sacrament as paradigmatic for pastoral theology: in search of a definition via Brueggemann, Hauerwas and Ricoeur." Scottish Journal of Theology 56, no. 4 (October 23, 2003): 444–63. http://dx.doi.org/10.1017/s0036930603211157.
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The current debate about the nature and parameters of pastoral theology emphasises practice as both the source and the end of theological reflection: pastoral theology as reflection on practice with a view to transforming practice. This raises issues for pastoral theologians from the Reformed tradition, which prioritises word and prizes scripture and preaching as fundamental ways in which the word is mediated to us. Current philosophical, cultural and ecclesiological developments emphasise the constructed nature of our worlds, the crucial place of language in world construction, and the ‘textured’ nature of the community of faith. Thus theologians associated with the term ‘post-liberal’ emphasise that in a time of displacement, marginalisation and identity crisis the church, like the Jewish community in exile, returns to its texts as its home and the source of its identity and its practice. Taking the theology of Walter Brueggemann as a starting point, this paper explores the relationship between proclamation and practice in the church's life, and seeks, through a Reformed paradigm of word and sacrament, a ‘post-liberal’ redefinition of pastoral theology that gives a higher profile to the church's ‘peculiar speech’.
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Kwon, Myung-Soo. "Reformer Martin Bucer’s Pastoral Theology and Korean Church." Theology and Praxis 58 (February 28, 2018): 273–96. http://dx.doi.org/10.14387/jkspth.2018.58.273.
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Blei, Karel. "Ingebed in ‘de schoot der vroomheid’ : Het contemplatieve karakter van Noordmans’ theologie1." NTT Journal for Theology and the Study of Religion 73, no. 3 (August 1, 2019): 235–47. http://dx.doi.org/10.5117/ntt2019.3.007.blei.
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Abstract The ‘contemplative turn’ in today’s theology had already a predecessor in the theology of O. Noordmans. That theology, developed in the first half of the 20th century, was (as Noordmans himself put it) ‘embedded’ in ‘the church as mother church’, as a ‘womb of piety’. This article describes how that can be seen in Noordmans’s appreciation of the pastoral character of Reformed dogmatics and in his sharp distinction between ‘church’ and ‘school’. The church, according to him, is not a place for doing philosophy, rather for proclaiming the Gospel, and the dogma serves only to keep the preacher on the right path. In this context, special attention is paid to Noordmans’s doctrine of creation, as summarized in his statement: ‘Creating is not forming, but dividing’. In other words: creation cannot be a (philopsophical) theme in itself; rather it is the beginning of a story: the story of the procession towards the cross.
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McAreavey, John. "Mixed Marriages: Conversations in Theology, Ecumenism, Canon Law and Pastoral Practice." Ecclesiastical Law Journal 8, no. 37 (July 2005): 121–46. http://dx.doi.org/10.1017/s0956618x00006207.
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This paper traces the developments in the Catholic law on mixed marriages beginning with an outline of the canonical provisions that were in force prior to the Second Vatican Council. The impact of the Council teaching on ecumenism and religious freedom became apparent with the promulgation of Matrimonii sacramentum (1966), Crescens matrimoniorum (1967) and Matrimonia mixta (1970). These documents put the legislation on mixed marriages on a new footing and provided the basis for the legislation of the 1983 Code of Canon Law. Bishop McAreavey analyses various ecumenical dialogues on mixed marriages: ARCIC, the dialogue between the Lutheran World Federation, the World Alliance of Reformed Churches and the Catholic Church, and ongoing dialogues between the Methodist Church and the Orthodox Church (primarily in the United States) and the Catholic Church. He notes in particular what those discussions have to say on the issue of ‘the promises’ and canonical form and comments on the provisions of the 1983 Code of Canon Law on mixed marriages. He considers the basis of the commitment required of the Catholic party ‘to remove dangers of defecting from the faith’ and the commitment ‘to do all in his or her power in order that all the children be baptised and brought up in the Catholic faith’. He accepts the view of Fr Navarrete that whereas the former obligation is of divine law the latter obligation goes no further than ‘to do his or her best’ (pro viribus in the Latin phrase). In the final section, he reflects on the pastoral impact of developments in the canon law regarding mixed marriages, noting the statements of the World Gatherings of Interchurch Families in Geneva (1998) and in Rome (2003).
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McGowan, Andrew. "CHARLES HADDON SPURGEON: WHAT CAN WE LEARN FROM HIM FOR TODAY?" VERBUM CHRISTI: JURNAL TEOLOGI REFORMED INJILI 6, no. 2 (October 14, 2019): 133–46. http://dx.doi.org/10.51688/vc6.2.2019.art3.
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In this article, the author gives an account of the life and theology of C.H. Spurgeon (1834-1892), the famous Reformed Baptist Minister, who preached in London in the second half of the nineteenth century. The account demonstrates that Spurgeon was not only the most renowned preacher of his day, most of whose sermons were published and are still read widely today but also an author who published many volumes. In addition to his work as preacher and writer, Spurgeon built children’s orphanages, started a theological college and assisted in many noble causes. As part of this benevolent work, his church contributed large sums to support poor relief.
Having told Spurgeon’s story, the article then indicates six areas of Spurgeon’s life and ministry which are helpful for us today: his Passion for Souls; his Devotion to Prayer and Study; His attitude to the Bible & Expository Ministry; his Pastoral Ministry; His Practical Christianity; and His refusal to compromise on the truth of the gospel.
KEYWORDS: Spurgeon, ministry, preach, Bible
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Napolitano, Valentina. "Francis, a Criollo Pope." Religion and Society 10, no. 1 (September 1, 2019): 63–80. http://dx.doi.org/10.3167/arrs.2019.100106.
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This article explores the tension between Pope Francis as a ‘trickster’ and as a much-needed reformer of the Catholic Church at large. He is an exemplar of the longue durée of an embodied ‘Atlantic Return’ from the Americas to the ‘heart’ of Catholicism (Rome and the Vatican), with its ambivalent, racialized history. Through the mobilization of material religion, sensuous mediations, and the case of the Lampedusa crosses in particular, I engage with an anthropological analysis of Francis as a Criollo and the first-ever Jesuit pope. Examining Francis’s papacy overlapping racial and ethico-political dimensions, I identify coordinates around which the rhetorical, affective, and charismatic force of Francis as a Criollo has been actualized—between, most crucially, proximity and distance, as well as pastoral versus theological impulses. This article advances an understanding of Francis that emerges from a study of the conjuncture of affective fields, political theology, racialized aesthetics, and mediatic interface.
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Spierling, Karen E. "Calvin's Company of Pastors: Pastoral Care and the Emerging Reformed Church, 1536–1609. By Scott M. Manetsch. Oxford Studies in Historical Theology. Oxford: Oxford University Press, 2013. xi + 428 pp. $74.00 cloth." Church History 83, no. 2 (May 27, 2014): 465–67. http://dx.doi.org/10.1017/s0009640714000195.
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Balserak, Jon. "Scott M. Manetsch. Calvin’s Company of Pastors: Pastoral Care and the Emerging Reformed Church, 1536–1609. Oxford Studies in Historical Theology. Oxford: Oxford University Press, 2013. xiv + 428 pp. $74. ISBN: 978–0–19–993857–5." Renaissance Quarterly 66, no. 3 (2013): 1036–37. http://dx.doi.org/10.1086/673640.
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Rehnman, Sebastian. "A Reformed Natural Theology?" European Journal for Philosophy of Religion 4, no. 1 (March 21, 2012): 151–75. http://dx.doi.org/10.24204/ejpr.v4i1.312.
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This paper aims to counter the recent opinion that there is a peculiar epistemology in the reformed Church which made it negative to natural theology. First it is shown that there was an early and unanimous adoption of natural theology as the culmination of physics and the beginning of metaphysics by sixteenth and seventeenth century philosophers of good standing in the reformed Church. Second it is argued that natural theology cannot be based on revelation, should not assume a peculiar analysis of knowledge and must not pass over demonstration.
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Perez, Jahdiel N. "Music-Makers and Reformed Theology." Societas Dei: Jurnal Agama dan Masyarakat 3, no. 1 (October 24, 2017): 77. http://dx.doi.org/10.33550/sd.v3i1.31.
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ABSTRACT: If Reformed theology hopes to impact contemporary and future societies as much as possible it will have to harness the unique power of music to influence the world beyond the walls of the Church. In this essay, I want to draw attention to the ways in which Christianity, in general, and Reformed theology, in particular, are criticized through music and what we can do to respond. I will introduce an approach to Christian apologetics, which I call sonic-apologetics that enables our music-makers to defend the faith musically. In the first part of this paper, I will discuss five problems to which sonic-apologetics is an answer. This will anchor the second part of this essay, in which I construct sonic-apologetics from three notions: (1) methodological emphasis on effects, (2) genres of expression, and (3) the distinction between linear and angled apologetic responses. In the final part of this essay, I present two different study cases of sonic-apologetics. Nothing about what I will discuss regarding sonic-apologetics changing existing liturgical norms of Christian churches, especially Reformed ones. It does, however, call for those producing and performing music in these churches to direct their music-making interests and abilities toward the world outside the church walls. KEYWORDS: reformed theology, music, sonic-apologetics.
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Graham, Elaine. "Pastoral Theology: Therapy, Mission or Liberation?" Scottish Journal of Theology 52, no. 4 (November 1999): 430–54. http://dx.doi.org/10.1017/s003693060005047x.
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In a book entitled The Christian Pastor and the Working Church, published in 1898, Washington Gladden, a leading figure in the Social Gospel movement, attempts a definition of the field of Pastoral Theology. Gladden's characterisation of pastoral theology as the pragmatic study of the work of the minister and the management of the Church is typical of many definitions, both historical and contemporary:
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Ostaschuk, Ivan. ""Effect of Francisc" in the Church and outside." Ukrainian Religious Studies, no. 73 (January 13, 2015): 365–70. http://dx.doi.org/10.32420/2015.73.549.
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Nontraditional features of the current pontificate Pope are characterized: Innovation of pastoral activity, simplicity of his lifestyle, reformed charisma, and public reaction to the media on this «Francis effect».
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Łukańko, Bernard. "Tajemnica duszpasterska. Analiza na przykładzie rozwiązań odnoszących się do Kościoła Ewangelicko-Reformowanego w RP." Zeszyty Naukowe Uniwersytetu Rzeszowskiego. Seria Prawnicza. Prawo 29 (2020): 350–66. http://dx.doi.org/10.15584/znurprawo.2020.29.24.
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The study presents and analyses solutions in common law relating to the protection of pastoral secrecy, and more precisely the secrecy of pastoral conversation in the Evangelical Reformed Church in the Republic of Poland, which stems from the Swiss branch of Reformation and which has a tradition of 450 years in Poland. The analysis covers the institution of pastoral secrecy as compared to the institution of the seal of confession which is clearly protected under the provision of the Code of Criminal Procedure, the Code of Civil Procedure, the Code of Administrative Procedure, the Tax Ordinance Act and the Supreme Audit Office Act. Furthermore, the study features a presentation of internal regulations of the Evangelical Reformed Church concerning pastoral secrecy and an analysis of the case law of Polish and German courts applicable to the protection of that type of secrecy.
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Van Niekerk, A. S. ""But where's the bloody horse?" Die NG teologie in Afrika." Verbum et Ecclesia 22, no. 2 (August 11, 2001): 418–33. http://dx.doi.org/10.4102/ve.v22i2.663.
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The relation between theology in the Dutch Reformed Church and the African world is discussed with reference to: (a) the relation between theology in the Dutch Reformed Church and science, and specifically the university with its policies; (b) the relation between science and the African world, especially as seen by African writers; and (c) the way that certain theologians in the Dutch Reformed Church have dealt with the African world and African theology. The relation between theology and praxis depends on the conception of truth held by the theologian involved. If truth is seen as the product of the theologian as subject (each subject produces his or her own truth), or if truth is identified with propositions or statements, the related theology can be expected to be unrelated to the praxis. A relation concept of truth is where God addresses a person and confronted by the realities of life and discovers truth in these relationships. Such a concept of truth does offer the prospect of a theology that interacts with reality. It is suggested that opportunities to engage existentially in such relations should become a strong characteristic of the way in which our theology is structured.
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Van den Belt, H. "Synodale machteloosheid en mystieke vrijzinnigheid: Louis A. Bähler (1867-1941) en de Gereformeerde Bond." Theologia Reformata 62, no. 3 (September 1, 2019): 223–40. http://dx.doi.org/10.21827/5d359594c55f2.
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The publication of Buddhist mission: ‘Christian’ barbarism in Europe, translated by Louis Adriën Bähler (18671941), a Christian anarchist and pastor of the Dutch Reformed Church, led to the founding of the Reformed League in the Dutch Reformed Church (Nederlandse Hervormde Kerk). The classis censured Bähler, but Synod rehabilitated him and therefore the orthodox Reformed within the church charged that Synod’s actions revealed its powerlessness to maintain doctrinal discipline. Bähler’s Buddhist leanings have drawn much attention. This article places Bähler’s sympathy for pietism and mysticism in the broader context of his theology, one characterized by a spiritualization and moralization of the Gospel.
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van Deusen Hunsinger, Deborah. "Pastoral Theology in a “Barthian” Key." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 28, no. 1 (February 2019): 4–21. http://dx.doi.org/10.1177/1063851219829919.
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The article offers theological criteria for engaging in dialogue between theology and the sciences that secures the integrity of each discipline. It delineates the disparate sources of knowledge garnered by a theology of biblical revelation and a psychology based on empirical observation or phenomenological description. It argues that recent trauma studies can be of great service to the theological imagination and to the concrete practices of the church.
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Peters, Ted. "Public Theology: Its Pastoral, Apologetic, Scientific, Political, and Prophetic Tasks." International Journal of Public Theology 12, no. 2 (July 19, 2018): 153–77. http://dx.doi.org/10.1163/15697320-12341533.
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Abstract This blueprint for a constructive public theology assumes that Christian theology already includes public discourse. Following David Tracy’s delineation of three publics—church, academy, culture—further constructive work leads to a public theology conceived in the church, reflected on critically in the academy, and meshed with the wider culture. Public reflection on classic Christian doctrines in a post-secular pluralistic context takes the form of pastoral illumination, apologetic reason, a theology of nature, political theology, and prophetic critique.
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Rossouw, P. J. "Pastorale sorg aan beswaardes en ongeduldiges met die oog op die opbou van die gemeente." Verbum et Ecclesia 12, no. 1 (July 18, 1991): 75–91. http://dx.doi.org/10.4102/ve.v12i1.1031.
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Pastoral care for the objectors and the impatient: a church growth perspective The aim of this article is to develop a pastoral theological perspective to a recent pastoral problem. This problem is the growing polarization within churches (with the focus on the Dutch Reformed Church) in South Africa today due to theological, church policy, social, economical and political factors. These factors are outlined and analysed systematically. Special attention is paid to the two poles - the objectors and the impatient. The "objector" is described as the church member who experiences an increasing concern and impasse with the church regarding new directions that are followed, and which are not correct according to his convictions and perceptions. The "impatient" is described as a church member who experiences an Increasing impasse with the church because according to him the church is not going far enough in concretizing the full consequences of church policy (as spelled out in Church and Society for example). The nature, symptoms and needs of both are examined and guidelines for a directed pastoral care are proposed.
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Wethmar, G. J. "Ecclesiology and theological education: A South African reformed perspective." Verbum et Ecclesia 18, no. 2 (July 4, 1997): 415–30. http://dx.doi.org/10.4102/ve.v18i2.573.
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Ecclesiology and theological education: A South African reformed perspective. The church is one of the primary contexts in which theology is done. In the South African theology education debate the implications which this context has for the nature of theological education has not yet been adequately described. This article therefore intends dealing with this issue. The well known four attributes of the church are used as indicators of the nature of theological education which results in confessionality, spirituality, ecumenicity and hermeneutics being identified as its main dimensions.
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Van Doleweerd, Jan. "THE CONTRIBUTION OF REFORMED THEOLOGY TO HERMENEUTICS." VERBUM CHRISTI: JURNAL TEOLOGI REFORMED INJILI 3, no. 2 (September 7, 2017): 214–33. http://dx.doi.org/10.51688/vc3.2.2016.art2.
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Modern Hermeneutics is rooted in the realities of the readers and their culture. But what if readers are going to be their own Hermes? What kind of authority is left for the Bible as the Holy Word of God? The Calvinistic concept of autopistia, the self-convincing of Scripture, attempts to preserve the balance between tradition and inner light, between objectivity and subjectivity. It ties the Bible to God and the Holy Spirit but also to the readers and their context. With the autopistia as background this article contributes with a new hermeneutic frame with three vantage points: (1) the Text as Viva Vox Dei, (2) the reader, and (3) the historical and present hermeneutical community of readers, the church.
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Gunawan, Chandra. "Coherences and Contingencies in the Reformed and Evangelical Theology: Dialectical Relation between Identity and Flexibility." New Perspective in Theology and Religious Studies 1, no. 1 (June 5, 2020): 55–68. http://dx.doi.org/10.47900/nptrs.v1i1.2.
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Hermeneutics has an important role in the theological studies and has led many denominations, including the Reformed and evangelical churches, to re-evaluate how they should develop their theology in the postmodern context. This essay analyzes two characteristics of the early church namely her coherence and contingency and shows that the Reformed and Evangelicals should maintain these basic elements that she could be relevant to her contemporary without losing her identity. Contextual analysis and background analysis will help understand how the early church and fathers develop their theologies in their contexts. This study finds that hermeneutics is fundamental for theological schools in developing their subjects and for church ministries in educating her congregation; therefore, the Reformed and evangelicals should consider this discipline so that she enables properly re-contextualizing the historic tradition in this pluralistic context.
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Moore, Patrick. "Pastoral Theology and Spirituality in the Pre-Reformation Church." British Journal of Theological Education 13, no. 2 (January 2003): 153–60. http://dx.doi.org/10.1558/jate.v13i2.153.
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Jones, Gareth. "Israelite Wisdom and pastoral theology in the rural church." Rural Theology 2, no. 2 (December 7, 2004): 75–87. http://dx.doi.org/10.1179/rut.2.2.rr53711l1854325k.
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Susanto, Daniel. "Menggumuli Teologi Pastoral Yang Relevan Bagi Indonesia." DISKURSUS - JURNAL FILSAFAT DAN TEOLOGI STF DRIYARKARA 13, no. 1 (April 14, 2014): 77–107. http://dx.doi.org/10.36383/diskursus.v13i1.93.
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Abstract: Pastoral theology in Indonesia is inherited from the West. Because the Indonesian context is not the same as that of Western society, theologians in Indonesia need to develop pastoral theology that is relevant to the Indonesian context. This article is an effort to engage with pastoral theology in a way that is relevant to Indonesia. This effort departs from an understanding of the church in Indonesia, which is open and serving. In relation to the traditional understanding of theology and its branches, pastoral theology in Indonesia can be understood as a field of study on theory and practice of pastoral ministry. In addition, pastoral theology is a form of contextual theological reflection. Correlation is a pastoral theological method relevant to Indonesia, because in this method the process of theology starts from pastoral experience. Thus it is closer to the reality of Indonesian life, but this method does not forget Christian message. In order to gain a wider pastoral theological perspective, the understanding of pastoral ministry in Indonesia must be holistic, which includes individual, societal, and environmental perspectives.
Keywords: Church, pastoral theology, understanding of pastoral theology, deductive method, inductive method, method of correlation, holistic pastoral ministry.
Abstrak: Teologi pastoral di Indonesia diwarisi dari Barat. Para teolog pastoral di Indonesia perlu mengembangkan teologi pastoral yang relevan dengan konteks Indonesia, karena konteks masyarakat Indonesia tidak sama dengan konteks masyarakat Barat. Tulisan ini merupakan sebuah upaya untuk menggumuli teologi pastoral yang relevan bagi Indonesia. Upaya ini berangkat dari pemahaman tentang Gereja di Indonesia yang bersifat terbuka dan melayani. Dalam rangka pembagian teologi ke dalam cabang-cabangnya secara tradisional, teologi pastoral di Indonesia dapat dipandang sebagai salah satu bidang studi atau cabang teologi yang mempelajari teori dan praktik pelayanan pastoral. Di samping itu, teologi pastoral merupakan salah satu bentuk refleksi teologi yang bersifat kontekstual. Metode korelasi merupakan metode berteologi pastoral yang revelan bagi Indonesia, karena dalam metode ini proses berteologi pastoral dimulai dari pengalaman pastoral sehingga lebih dekat dengan realitas, tetapi metode ini tidak melupakan peranan berita Kristiani. Agar refleksi teologi pastoral mempunyai jangkauan yang luas, pemahaman tentang pelayanan pastoral di Indonesia harus bersifat holistik yang mencakup perspektif individu, masyarakat, dan lingkungan hidup.
Kata-kata kunci: Gereja, teologi pastoral, pengertian tentang teologi pastoral, metode deduktif, metode induktif, metode korelasi, pelayanan pastoral holistik.
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Ernst, J. H. "Die Nederduits Gereformeerde Kerk en die menseregtevraagstuk: 1910-1990." Verbum et Ecclesia 16, no. 2 (September 21, 1995): 334–39. http://dx.doi.org/10.4102/ve.v16i2.455.
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The Dutch Reformed Church and the human rights issue: 1910-199 Research in the field of church history reveals that the Dutch Refonned Church disposes its own human rights tradition that should be viewed and judged alongside and not in opposition 10 its apartheid tradition. As common factor "Human Rights" proved to be a suitablkey to unlock the history of the theology of apartheid ("evangelie van volksvryhede") of the Afrikaans churches, the theology of civilisation ("gospel of co-operation") of the English churches and the theology of liberation ("gospel of humanisation") of the Black church movement in an impartial and systematical way.
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Kang, Jie. "The Rise of Calvinist Christianity in Urbanising China." Religions 10, no. 8 (August 15, 2019): 481. http://dx.doi.org/10.3390/rel10080481.
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Over the past decade, Reformed Christianity, broadly based on the theology of Calvinism, has spread widely in China, especially by appealing to Chinese ‘intellectuals’ who constitute most of the house church leaders in urban areas. It draws its moral guidance from a so-called rational or intellectual focus on biblical theology, reinforced by theological training in special seminaries. It consequently rejects the ‘heresy’ of the older Pentecostal Christianity, with its emphasis on charisma, miracles, and theology based on emotional ‘feeling’. This Reformed theology and its further elaboration have been introduced into China in two main ways. The first is through overseas Chinese, especially via theological seminaries in Singapore, Malaysia, and Indonesia. For instance, preachings of the famous Reformed pastor Stephen Tong (唐崇荣) have been widely disseminated online and among Chinese Christians. Second, Korean missionaries have established theological seminaries mainly in cities in northern China. This has resulted in more and more Chinese church leaders becoming advocates of Calvinism and converting their churches to Reformed status. This paper asks why Calvinism attracts Chinese Christians, what Calvinism means for the so-called house churches of a Christian community in a northern Chinese city, and what kinds of change the importation of Reformed theology has brought to Chinese house churches. Various significant accounts have addressed this development in China generally. My analysis complements these accounts by focusing on a small number of interconnected house churches in one city, and uses this case study to highlight interpersonal and organizational issues arising from the Calvinist approach.
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Fubara-Manuel, Benebo Fubara. "In Communion with the Trinitarian God." Exchange 44, no. 3 (September 11, 2015): 284–301. http://dx.doi.org/10.1163/1572543x-12341369.
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This paper is a Reformed reflection on The Church: Towards a Common Vision (ctcv). It seeks to explore an aspect of the rich contribution of ctcv to the understanding of the depth of the unity that the church has received from the Trinitarian God as a gift, and to which it has been called to witness, namely, the communion that exists between God and creation. It shall argue that, whereas ctcv has worked upon several years of ecumenical labour, and whereas it is a most invaluable work in ecumenical understanding of church unity, it fails to develop a robust theology of creation and, as such, fails to do justice to the richness of communion that the church and creation has with the Trinitarian God. This reflection shall be informed by some of the historic Reformed confessions, some modern Reformed confessions and the rich history of Reformed participation in ecumenical conversations.1
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Verdino, Timotius. "Menyentuh Surga, Memeluk Dunia." Indonesian Journal of Theology 4, no. 2 (December 1, 2017): 215–36. http://dx.doi.org/10.46567/ijt.v4i2.41.
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In and since its historical beginnings, Christian worship has retained its eschatological dimension, as this even is intricately related to aspects of its missionality. As such, the worship given and performed in the contemporary Reformed church must also retain its eschatological-missionality. While Martha L. Moore-Keish locates this eschatological dimension within the event of Holy Communion, Reformed churches do not celebrate Holy Communion every Sunday. Might Reformed worship, whenever it goes without Holy Communion, be losing its very own eschatological quality? This article serves as a constructive proposal for (re)locating the eschatological-missionality of weekly Reformed worship, by way of emphasizing the eucharistic aspect of the Reformed liturgy. To pursue this inquiry, the present article undertakes an investigation of Reformed eucharistic theology, followed by a consideration of the Orthodox Alexander Schmemann's figuring of the world as sacrament and its relation to mission. I then reconstruct the positionality of the eschatological dimension within Reformed worship, in the end thereby synthesizing the Reformed eucharistic theology of Calvin with the Eastern Orthodox eucharistic theology articulated in Schmemann's thought in order to locate the eschatological-missionality of the Reformed liturgy. In the end, it is hoped that this constructive proposal might underscore the importance of the eucharistic aspect of the Reformed liturgy, even in such a way that emphasizes the very character of its eschatological-missionality.
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van den Belt, Henk. "Spiritual and Bodily Freedom." Journal of Reformed Theology 9, no. 2 (2015): 148–65. http://dx.doi.org/10.1163/15697312-00902013.
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The notion of Christian liberty is essential for the understanding of the Reformed concept of the law. Early modern protestant theology, however, made a sharp distinction between spiritual and bodily liberty. This distinction originated from Luther’s concept of the two kingdoms. It enabled John Calvin to criticize the church for binding the consciences and at the same time appeal to the civil government for reform of the church. Because of the reshuffling of the Institutes in 1559 this function of Christian liberty is easily lost out of sight. In the further development of Reformed theology the distinction between spiritual and bodily liberty was applied to the Christian life of individual believers, as the examples of William Perkins and the Leiden Synopsis of Purer Theology show. Thus the reforming power of the distinction was lost and it was used to confirm the political and social status quo instead.
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Joo, Chunggwan. "The meaning of the educational theology in terms of Reformed Life theology and Church Education." Theology and Praxis 44 (May 30, 2015): 395–423. http://dx.doi.org/10.14387/jkspth.2015.44.395.
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Iver, Martha Abele Mac. "Ian Paisley and the Reformed Tradition." Political Studies 35, no. 3 (September 1987): 359–78. http://dx.doi.org/10.1111/j.1467-9248.1987.tb00194.x.
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This article examines the religious beliefs underlying the political ideology of Ulster's fundamentalist politician, Ian Paisley. Paisley claims to follow the Reformation tradition in both his theology and political beliefs, and cannot be understood without reference to this tradition. Adopting an apocalyptic world view from Reformation Protestants such as Knox, Paisley views the Roman Catholic Church as the Harlot of Babylon condemned in Revelation, and this belief underlies his anti-Catholicism. This world view shapes Paisley's understanding of politics because he follows Knox in believing that the political community has a covenantal relationship to God requiring complete repudiation of Roman Catholic ‘idolatry’. Paisley invokes the Scottish covenanting tradition as a model for Protestant political activity in Ulster, advocating resistance against any attempt to show political favour to the Roman Catholic Church.
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Kim, Myung Yong. "Ohn Theology (Holistic Theology)." Evangelische Theologie 75, no. 5 (October 1, 2015): 366–85. http://dx.doi.org/10.14315/evth-2015-0507.
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AbstractThe theology that had the broadest and strongest influence in Korea was the fundamentalist theology, with HyungRyong Park being the representative figure. Yet Korean theology did not remain in fundamentalism. Cho developed a theology of life different from that of soul-focused fundamentalist theology, and this is seen clearly in his theology of three-fold blessing. He spread a theology that gave hope to the sick and poor in Korea and planted the Yeoido Church that eventually became the largest in the world. However, Cho’s theology has not developed into the theology of the kingdom of God that saves society and history. Minjung Theology, which appeared in the mid-1970, was a theology that fought for justice and democracy. It finally drove out dictatorship and left a major historical achievement of establishing democracy in Korea. A considerable number of Minjung theologians were actively involved in the center of the politics during President Daejung Kim’s administration. However, lacking the doctrines of trinity and atonement and teaching self-salvation, it failed to take root in Korean Churches. Ohn Theology derives from 130 years of Korean theology: it merged out of Park’s soul- and church-centered theology, Cho’s theology of life, and the Korean Minjung Theology’s historical responsible theology, and it blossomed at what is currently Presbyterian University and Theological Seminary. It was based on Luther and on Calvin's Reformed theology and strongly influenced by European theologians like Karl Barth and Jürgen Moltmann as well as the prominent Korean theologian, JongSung Rhee.
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Maag, Karin. "Preaching Practice: Reformed Students' Sermons." Nederlands Archief voor Kerkgeschiedenis / Dutch Review of Church History 85, no. 1 (2005): 133–46. http://dx.doi.org/10.1163/187607505x00083.
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AbstractThis contribution assesses the ways in which Reformed theology students in the sixteenth and early seventeenth centuries learned how to preach. Based on Genevan and French sources, as well as a training manual for pastors by Andreas Hyperius, the author argues that although the sermon stood at the center of Reformed worship, the training in homiletics given to future pastors was rather haphazard. Consistency of preparation was also hampered by disputes between various church authorities over the oversight of candidates, and by the candidates' own emphasis on form over substance in their sermons, particularly in the early seventeenth century.
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Tverdokhlib, Tetiana. "Teaching Pastoral Theology as a Pedagogically Oriented Discipline in the Educational Institutions of the Orthodox Church in Ukraine (Beginning of the 19th – End of the 60's of the 19th Century)." International Letters of Social and Humanistic Sciences 87 (May 2019): 1–12. http://dx.doi.org/10.18052/www.scipress.com/ilshs.87.1.
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The article focuses on the pedagogical component in the content of Pastoral Theology in the Ukrainian educational institutions of the Orthodox Church, which were included in the system of religious education of the Russian Empire at the beginning of the nineteenth century – at the end of the 1860's. Basing on the studied works “On Positions of Parish Presbyters” by the bishop of the Smolensk Parfenii and the Archbishop of Mogilev, Georgii (Konyskyi), “Letters on Positions of Sacred Rank” by Olexandr Sturdza, “Pastoral Theology” by Archimandrite Anthonii (Amfiteatrov), as well as programs, lecture notes and lecture reviews of lecturers of theological seminaries and the Kiev Theological Academy it has been established that much attention at classes on Pastoral Theology was paid to the preparation of future priests for the religious and moral upbringing of parishioners. The main forms and methods of teaching Pastoral Theology have been presented on the basis of the analysis of archival materials, historical, pedagogical literature. Attention is drawn to the widespread dissemination in the seminaries of rote learning and text dictating, despite the prohibition of such methods by the 1814 Statute. The quality of teaching and staffing of this subject in the secondary and higher Ukrainian educational institutions of the Orthodox Church in the period under research. It has been proved that Pastoral Theology in seminaries was on an equal footing with other branches of theology: teachers understood its great importance for future presbyters and paid much attention to the subject as distinct from the Kiev Theological Academy.
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Cruickshank, Dan D. "Remembering the English Reformation in the Revision of the Communion Liturgy of the Book of Common Prayer, 1906–1920." Studia Liturgica 49, no. 2 (September 2019): 246–57. http://dx.doi.org/10.1177/0039320719883817.
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This paper will examine how the Convocations of the Church of England remembered their past liturgies, and the reformation theology that formed the previous Prayer Books of the Church, in their main period of work on the revision of the Prayer Book from 1906 to 1920. Focusing on the Communion Service, it considers the lack of defenders of the 1662 Communion service and its reformed theology. It will examine how the 1549 Prayer Book was used as a basis for reordering the Communion service, and how this original Prayer Book was seen in relation to preceding medieval Roman Catholic theology. Ultimately it considers how a re-imagination of the English Reformation was used to justify the incorporation of liturgical theology that had no historical basis in the Church of England.
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Class, Bradley M. "Scottish Reformers and the Establishment of Reformed Christianity in Spain, 1868–72." Missiology: An International Review 14, no. 2 (April 1986): 185–203. http://dx.doi.org/10.1177/009182968601400205.
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The establishment of the Spanish Reformed churches from 1868–72 was characterized by the desire of Scottish missionaries to create Reformed congregations as an alternative to the Roman Church. Largely imbued with the postmillennial view of our Lord's return, Scottish missionaries labored to impart the theology of the Puritans and the Westminster Confession and to convert the Jews, hoping that their endeavors would usher in the return of Christ. Their activities resulted in the first General assembly in 1869, the establishment of the Spanish Christian Church (ICE) in 1871, and the adoption of a common Confession of Faith and Psalter in 1872.
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WOOD, JOHN HALSEY. "Going Dutch in the Modern Age: Abraham Kuyper's Struggle for a Free Church in the Nineteenth-Century Netherlands." Journal of Ecclesiastical History 64, no. 3 (June 6, 2013): 513–32. http://dx.doi.org/10.1017/s0022046911002600.
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The nineteenth century witnessed a transition from the ancien régime to the ‘age of mobilisation’, says Charles Taylor, from an organically and hierarchically connected society to a fragmented society based on mass participation, charismatic leaders and organisational tactics. Amid this upheaval the Netherlands Reformed Church faced an unprecedented crisis as it lost its taken-for-granted social status. This essay examines the new legitimation that Abraham Kuyper offered the Church through his Free Church theology, and how various other aspects of his theology, including his baptismal and public theology, developed in conjunction with his ecclesiology. Kuyper's ecclesiology thus offers a case study of problems that ecclesiology in general faced due to the social and cultural shifts of the nineteenth century.
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김남일. "An Article on the Church Education based on the Reformed Life Theology." Life and Word 23, no. 1 (April 2019): 45–76. http://dx.doi.org/10.33135/srlt.2019.23.1.45.
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Ballano, Vivencio O. "The Social Sciences, Pastoral Theology, and Pastoral Work: Understanding the Underutilization of Sociology in Catholic Pastoral Ministry." Open Theology 6, no. 1 (September 4, 2020): 531–46. http://dx.doi.org/10.1515/opth-2020-0132.
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AbstractApplying sociological imagination and theological perspectives and using some secondary literature that focus on the American pastoral experience, this article explains why sociology and the social sciences are underutilized in the pastoral ministry of Catholic priests despite the Catholic Church’s openness to human sciences’ contributions to evangelization after the Second Vatican Council. In particular, it examines how the (i) uneasy alliance between Catholic theology and sociology, (ii) overemphasis on the invisible and theological dimension of the Church in current ecclesiologies, (iii) highly philosophical and theological clerical education which sidelines the empirical sciences in clerical pastoral work, and (iv) dominance of the individualist approaches of clinical psychology in pastoral theology have greatly contributed to the neglect of sociological inquiries and perspectives in clerical formation and pastoral ministry. It also argues that a genuine pastoral care must be based on a holistic and empirical assessment of the pastoral needs of parishioners by priests using sociology and the social sciences before it prescribes a plan of action for pastoral care to accurately inculturate the Christian message in today’s technological culture.
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Vroom, H. M. "Staatsvakken en kerkelijke vakken aan openbare universiteiten." Verbum et Ecclesia 18, no. 1 (July 19, 1997): 210–31. http://dx.doi.org/10.4102/ve.v18i1.1134.
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Theology at the state universities in the Netherlands since 1876: State disciplines and church disciplines In three contributions the organisation of (protestant) theology in the Netherlands since 1876 has been described. In this first part the Dutch law on higher education (1876) is dealt with, its background (especially separation of state and church and equal treatment of religious traditions). This law has established a dual system (“duplex ordo”): “state professors” and “church professors”, all paid by the government. Various evaluations of this arrangement are discussed and its recent modification and the motifs thereof are given. In practice, the theological faculties at the state universities have been mostly reformed faculties.
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Bracken, David. "The Pastoral Function of Church Archives: A Reflection on the Theological, Juridical and Pastoral Context of Roman Catholic Diocesan Archives." Irish Theological Quarterly 82, no. 1 (January 15, 2017): 60–71. http://dx.doi.org/10.1177/0021140016674278.
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This article explores the theological, juridical, and pastoral context of Roman Catholic archives, and diocesan and parochial archives in particular, through the lens of a letter circulated by the Pontifical Commission for the Cultural Patrimony of the Church, The Pastoral Function of Church Archives. The letter acknowledges the spiritual importance of church archives for the believing community as a vector of the tradition but also recognizes the cultural and historical significance of church archives both for Catholics and the wider community. While the legal requirements of canon law are fundamental to the discussion, the commission invites the church to move beyond a narrow juridical understanding of archives. A convincing contribution to an emerging theology of church archives, with concrete suggestions for the establishment and improvement of diocesan archival services, the document constitutes a particular challenge to Irish dioceses where the archival sector remains underdeveloped.
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Heron, A. I. C. "An Exchange Between Scotland and Germany in 1879: Ebrard of Erlangen and Matheson of Inellan." Scottish Journal of Theology 42, no. 3 (August 1989): 341–66. http://dx.doi.org/10.1017/s003693060003204x.
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In 1988 the Reformed Church in Bavaria commemorated the life and work of August Ebrard (1818–1888), the first Professor Ordinarius of Reformed Theology in the University of Erlangen. Ebrard is today almost completely forgotten; Karl Barth is reported to have opined that his theology was ‘deader than dead’. Yet he was a remarkable man, successively Professor in Erlangen, Konsistorialrat in Speyer, independent author and lecturer, finally minister of the French Reformed congregation in Erlangen (as his father had been long before). He contributed considerably to the maintenance and strengthening of the Reformed witness in Germany in the nineteenth century, took up the cudgels to defend the faith against D. F. Strauss on the one hand and Haeckel's Darwinism on the other, and published voluminous theological works, from biblical exegesis through church history to dogmatics, apologetics and practical theology, including liturgies, hymnology and sacramentalia. His interests were wider still; he was a kind of nineteenth century ‘renaissance man’, his studies extending inter alia to geology, mineralogy, musical theory and linguistics; learned, cultivated, busily writing up to the day of his death. Alongside his specifically theological works stand historical novels (written under the pen-name Gottfried Flammberg), poems, travel reports, an autobiography of Herculean proportions and such special gems as a System of Musical Acoustics and a Handbook of Middle Gaelic. Ground enough there alone for a Scot occupying Ebrard's chair a century after his death to look more closely at the man and his writings! Ebrard's papers are preserved in the Erlangen City Archives.
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Engelbrecht, B. J. "'n Nuwe ekumeniese geloofsbelydenis?" HTS Teologiese Studies / Theological Studies 43, no. 1/2 (June 29, 1987): 72–85. http://dx.doi.org/10.4102/hts.v43i1/2.5727.
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A new ecumenical confession of faithRecently theologians, church leaders and even churches from all over the world expressed the desirability of a new confession of faith, preferably an ecumenical confession. The Reformed Church in America proposed a new confession with their Song of Hope. They still maintain large parts of their 16th century reformed confessions but the following motives played a role in their desire for a new confession:• The necessity to correct the existing, 'old' confessions in the light of modem scientific Bible-research, e g on the doctrine of predestination.• The need for additional confession-pronouncements on modern-day issues and experiences, unknown to the church in the 16th century.• The desirability of a new form (language) to communicate with modem man.• The sensitivity of the churches of today towards church-unity and the trends living in the oikouménè, e g their social awareness.We then proceed to treat the motives why a reformed Church überhaupt needs and forms a confession. In the light of these motives the question arises whether our Church really needs a new confession today; is the exposition of the existing confessions in theology, catechesis, preaching and modem church-hymns not enough to translate and communicate the existing confessions to modem man and to address modern-day issues?
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LILLBACK, PETER A. "An Introduction to Luther, Calvin, and Their Protestant Reformations." Unio Cum Christo 3, no. 1 (April 1, 2017): 83. http://dx.doi.org/10.35285/ucc3.1.2017.art5.
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Abstract: A comparison of Martin Luther and John Calvin shows that they stand in line with historic Christianity and share core Reformation principles. Abuses in the Catholic Church and indulgences are among the main reasons why Luther broke with the church in which he grew up. Luther gave the impetus for other Reformations and theological movements, in particular Zurich, represented by Heinrich Bullinger with his contribution to covenantal thought, and Geneva, where Calvin through his Institutes crystallized Reformed theology. While Luther showed some appreciation for Calvin, Calvin, without idealizing Luther, acknowledged his towering influence. Luther and Calvin left their mark in areas such as theology, the church and worship, society, and Western history and culture.
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Russell, William R. "The Theological “Magna Charta” of Confessional Lutheranism." Church History 64, no. 3 (September 1995): 389–98. http://dx.doi.org/10.2307/3168946.
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The breakup of Western Christendom in the sixteenth century gained momentum when an academic theologian called into question the theology of the church in his day. Martin Luther wanted to discuss theology when he posted his Ninety-five Theses in 1517. In the ensuing years, Luther and the “Lutherans” were forced to forge their theology in the heat of an intensely polemical and conflict-ridden environment. They responded to the theological issues raised by their opponents, as well as to the real pastoral concerns of the emerging evangelical church in Protestant lands.
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Congdon, David. "Jesus and Faith: The Doctrine of Faith in Scripture and the Reformed Confessions." Journal of Reformed Theology 3, no. 3 (2009): 321–44. http://dx.doi.org/10.1163/187251609x12559402787119.
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AbstractThis article examines the complicated relationship between church confession and Holy Scripture as it manifests itself in the doctrine of faith expounded in the Reformed confessions of the sixteenth century. I first locate the problem historically in the conflict between Protestantism and Catholicism. I then summarize the New Testament witness to faith, examine whether the Reformed confessions do justice to this witness, and conclude by suggesting some theological possibilities for a fresh doctrine of faith within the context of a confessional and biblical Reformed theology. Along the way, I raise questions about the relationships between divine action and human action and between Son and Spirit in the event of faith.
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Van der Merwe, Johan M. "Versoening en die Nederduitse Gereformeerde Kerk: Die Algemene Sinode van 1994 as baken vir ’n lewe van volheid." Verbum et Ecclesia 38, no. 3 (October 6, 2017): 105–18. http://dx.doi.org/10.4102/ve.v38i3.1626.
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The Faculty of Theology at the University of Pretoria chose oikodome as a Faculty Research Theme (FRT) in 2014. This term refers to life in its fullness. The Dutch Reformed Church, as one of the partners of the Faculty, contributed to life in its fullness through the important role it played in the reconciliation in South Africa since 1986. One of the beacons on this road of reconciliation was the General Synod of 1994. It became known as the ‘Synod of reconciliation’ as a result of the visits of Mr Nelson Mandela, Prof. B.J. Marais and Dr Beyers Naudé, and the important decisions that the meeting took. It was however, not only the visits of these important roleplayers in history which made the meeting a beacon on the road to reconciliation. This chapter shows that it was imbedded in a much larger context of reconciliation in South Africa in which the Dutch Reformed Church played an important role. By participating in the process of reconcilation in the country, the Dutch Reformed Church contributed to oikodome – life in its fullness for all.
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Crafford, D. "Johan Heyns as ekumeniese figuur." Verbum et Ecclesia 15, no. 1 (July 19, 1994): 75–86. http://dx.doi.org/10.4102/ve.v15i1.1083.
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Johan Heyns as ecumenical figure The role that Heyns played in ecumenical developments within the Dutch Reformed Church since 1986 is described. He played a leading role in breaking the ecumenical isolation of the Church. In his theology Heyns strongly emphasized the unity and the ecumenical calling of the church. His theological insights in this connection is described and evaluated. Special attention is given to what he said about the pluriformity of the church and about the diversity of confessions and the unity of the church. In conclusion his views on the practice of ecumenism is discussed.
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Deddo, Gary. "The Grammar of Barth's Theology of Personal Relations." Scottish Journal of Theology 47, no. 2 (May 1994): 183–222. http://dx.doi.org/10.1017/s003693060004597x.
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In much contemporary theology, pastoral/practical theology, and much of the more popular ‘Christian’ literature there is a concern for exploring and discovering various aspects of right relationship. These relationships might be political, marital, familial, sexual, economic, those within the church, or between the church and the greater society. What seems to be lacking in many of these discussions is an adequate theological foundation upon which to carry out the exploration. There are assumptions made about the nature of human relationships which seem to have no connection to theological underpinnings or are only loosely, or thematically related.