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Journal articles on the topic 'Sacraments, history of doctrines'
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1
Hunter, David G. "Between Discipline and Doctrine." Augustinian Studies 51, no. 1 (2020): 3–22. http://dx.doi.org/10.5840/augstudies202011756.
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This article explores a possible tension in Augustine’s thought between his response to the misconduct of clergy, which stressed swift discipline, and his anti-Donatist theology of sacraments, which emphasized the efficacy of sacraments apart from the moral worthiness of the clergy. I identify five principles that Augustine followed in his handling of clerical misconduct: 1) Decisive action that usually resulted in removal of the offenders from ministry; 2) concern for the rights of the victim over clerical privilege; 3) a just hearing for the accused clergyman; 4) concern for transparency in all proceedings; 5) personal accountability of the bishop for the behavior of his clergy. I conclude by noting several aspects of Augustine’s anti-Donatist ecclesiology and sacramental theology that help to resolve the apparent tension.
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Ayer, Joseph Cullen. "The Development of the Appellate Jurisdiction of the Roman See." Church History 57, S1 (March 1988): 29–42. http://dx.doi.org/10.1017/s0009640700062922.
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The jurisdiction of the Roman see is, and always has been, a point of controversy, not merely between the adherents of that see and all other Christians, but even among those who look with reverence akin to devotion to the successor of St. Peter. It is not merely a legal question, it is essentially a theological question, and as a doctrine it must be dejure divino. Accordingly, it has been discussed with that acrimony which as from a psychological necessity is characteristic of so many theological disputes. But discussion of the development of the doctrine and practice does not necessarily involve polemics. For a doctrine may be true or false, and to show this is a matter of exegesis and systematic theology, but to show that as finally stated it was the result of a long development is not to touch upon the question of its truth at all. Thus one may ask as to a doctrine closely connected with that we are to discuss, does the teaching of the Church as stated in the Bull, Unam Sanctam, appear in the second or third century as an article of belief required to be held by all Christians as a condition for receiving the sacraments? To show that it does not so appear, is merely to show what nearly every one acknowledges as to almost any doctrine not involved in modern polemics, that in the earliest ages they were not formulated with any great precision, in fact were expressed in forms sometimes afterward regarded as even heretical. Such a doctrine as the appellate jurisdiction may be studied in the same historical and non-polemical spirit as the doctrines of the atonement, incarnation, grace, or the sacraments.
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David, ZdenĚk V. "Utraquists, Lutherans, and the Bohemian Confession of 1575." Church History 68, no. 2 (June 1999): 294–337. http://dx.doi.org/10.2307/3170859.
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The purpose of this article is to address the controversial issue of the status of the Utraquist Church in the Kingdom of Bohemia in consequence of the drafting of the Bohemian Confession in 1575. The chronological scope is limited to the period up to 1609, when the issuance of the Letter of Majesty in 1609 formalized the gentlemen's agreement of 1575 and altered the ecclesiastical structure accordingly. According to Czech historiography, the parliamentary action of 1575– which granted toleration, albeit tacit and conditional, to the Lutherans and the Bohemian Brethren—represented a moment of truth for traditional Utraquism, which dated to the original Bohemian Reformation. On the one hand, the Utraquists' choice was to reaffirm its late medieval reformist tradition that preserved the traditional liturgy (including the seven sacraments), a belief in the sacramental episcopate and priesthood in a historic apostolic succession, and the belief in the efficaciousness of good works in the drama of salvation. On the other hand, their choice was to embrace the Lutheran Reformation, which rejected all the doctrines just enumerated.
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Jenson, Robert. "A Lutheran Among Friendly Pentecostals." Journal of Pentecostal Theology 20, no. 1 (2011): 48–53. http://dx.doi.org/10.1163/174552511x554636.
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AbstractJenson offers an appreciative response to the overtures of Jeffrey Lamp (Scripture), Chris Green (sacraments), Michael Chan (Judaism), and Rick Bliese (the charismatic Spirit). In explicating his theological stance, Jenson calls for a deeper appreciation of the sacramental unity of the Church and of the church's Spirit-shaped history. In regard to Judaism, he calls for Jewish and Christian theologians to think together on shared problems. Jenson accepts the genuineness of charismatic gifts, but he cannot agree with Pentecostalism's doctrine of a Spirit baptism subsequent to water baptism. Finally, he affirms the Church's pursuit of one eucharistic community.
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Maraschi, Andrea. "Wine, bread, and water, between doctrine and alternative. Norms and practical issues concerning the Eucharist and baptism in thirteenth-century Europe." Revista de História da Sociedade e da Cultura 19 (December 6, 2019): 323–44. http://dx.doi.org/10.14195/1645-2259_19_14.
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Guillaume Durand’s Rationale divinorum officiorum was a liturgical encyclopedia which soon became the most important work of its kind, and thus represents an invaluable resource for the study of various aspects of liturgy and ritual in late thirteenth-century Europe. This contribution focuses on norms featured in the Rationale regarding two Christian sacraments - the Eucharist and baptism - for the they were held to originate from the same source (the wound on Christ’s side caused by the spear thrown by a Roman soldier). Both of these sacraments required elements for the administration (wine, water, bread) which had to meet specific characteristics, and this generated several issues, mainly concerning their availability and other practical issues. This study analyzes such characteristics and occasional proposals to replace the aforementioned elements by contextualizing Guillaume’s work within a wider intellectual and normative context, including Thomas Aquinas and earlier canon law. The intention is to show: 1) how fundamental a role normativity played in drawing the line between liturgy, heresy, and desecration; and 2) that normativity had to take practicality into account.
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Sunarko, Adrianus. "Allah Berharap pada Manusia: Teologi dengan Paradigma ‘Kebebasan’." MELINTAS 32, no. 2 (August 31, 2017): 171. http://dx.doi.org/10.26593/mel.v32i2.2677.171-192.
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The author introduces a way of theologising by way of a particular paradigm, that is, ‘freedom’ paradigm. From the philosophical viewpoint this way of thinking according to the paradigm is chosen with the consideration that it has become one of the central themes in modern thought, is not under the level of reflection reached by the modern thought, and conforms the requirement of reason to borderlessly question the fundamental cause of everything. From the theological viewpoint, the choice for this paradigm has a consequence that ‘freedom’ becomes the reference, towards which theological reflection always directs itself. The author shows that ‘freedom’ paradigm brings the potential to be the reference in understanding and formulating Christian fundamental doctrines on many themes: on God and the reality of creation, humanity (theological anthropology), Jesus Christ (Christology), grace and sacraments, concepts of salvation (soteriology), history and its final meaning (eschatology), actual themes like human rights, freedom to have religion, et cetera.
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Woods, Damon. "Translating Baptism: A Case for Buniag." philippiniana Sacra 54, no. 162 (May 1, 2019): 299–314. http://dx.doi.org/10.55997/ps2005liv162a5.
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Vatican II’s allowing the use of the vernacular in the administration of the sacraments with the goal of having the faithful participate in in the liturgy opened the door to those serving Ilocanos to make decisions regarding what terms to use. One such term was buniag, about which there was a lack of consensus. Juan A. Foronda and Marcelino A. Foronda, Jr. explore the matter by looking in the history of the baptismal formula in Ilocano, the supposed pagan roots of buniag, and the theological implications of word choices when translating Church doctrine into indigenous languages. This paper discusses the history of bunyag (as it was originally written) and corrects misconceptions about its roots and the decision to use it to signify baptize, baptism, and other ways in which this sacramental term is used. In addition, a solution is posed which does not require a theological discussion or justification for the choice of buniag (as it is now written). While not dismissing theology or arguing for a dualistic approach to the matter, this paper points to philology, not just among Ilocanos, but across the archipelago, for an answer.
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Soto Rábanos, José María. "Disposiciones sobre la cultura del clero parroquial en la literatura destinada a la cura de almas (siglos XIII-XV)." Anuario de Estudios Medievales 23, no. 1 (April 2, 2020): 257. http://dx.doi.org/10.3989/aem.1993.v23.1049.
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L'analyse de la littérature destinée au soin des âmes, c'est-a-dire des traités de théologie pratique et des normes synodales, du Bas Moyen-Age espagnol, en relation avec la culture religieuse du clergé paroissial, fait remarquer que l'autorité ecclésiastique exigeait un niveau minimum de connaissance pour ce qui concernait les trois tendances du savoir: connaissance des Ecritures et de la discipline ecclésiastique, connaissance des sciences profanes et connaissance des thèmes mondains. Plus concrètement cette exigence minime se matérialise pour tout le clergé par: savoir lire, chanter (plain-chant, musique religieuse) et connaître la grammaire; et se résume fréquemment dans des phrases telles que «savoir parler latin» et «être grammairien». En plus le clergé préparé devra savoir, au moins dans sa formation la plus élémentaire, la doctrine chrétienne pour administrer les sacraments et enseigner la foi au peuple qui lui est confié. D'autre part cette analyse nous permet d'aborder des situations d'application ou d'inaccomplissement de cette exigence minimale dans les divers diocèses, conformément aux circonstances socio-politiques et religieuses. Les principales sources de référence littéraires qui son analysées ici sont, à côté de la tradition ecclésiastique (saints canons), le Concile IV de Latran (1215 ), les conciles des légats de Valladolid (1228 et 1322) et de Lérida (1229), ainsi que les constitutions provinciales et diocésaines antérieures à chaque synode en question.
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MacCulloch, D. "Shorter notice. Calvin and Bernard of Clairvaux. ANS Lane/The Doctrine of the Sacraments in the Heidelberg Catechism: Melanchthonian, Ccalvinist, or Zwinglian? LD Bierma." English Historical Review 115, no. 462 (June 2000): 713–15. http://dx.doi.org/10.1093/enghis/115.462.713.
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MacCulloch, D. "Shorter notice. Calvin and Bernard of Clairvaux. ANS Lane/The Doctrine of the Sacraments in the Heidelberg Catechism: Melanchthonian, Ccalvinist, or Zwinglian? LD Bierma." English Historical Review 115, no. 462 (June 1, 2000): 713–15. http://dx.doi.org/10.1093/ehr/115.462.713.
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Stephens, Walter. "Learned Credulity in Gianfrancesco Pico’s Strix." Renaissance and Reformation 42, no. 4 (April 9, 2020): 17–40. http://dx.doi.org/10.7202/1068573ar.
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In 1522–23, Gianfrancesco Pico della Mirandola was involved in trials that executed ten accused witches. Soon after the trials, he published Strix, sive de ludificatione daemonum, a meticulous defence of witch-hunting. A humanistic dialogue as heavily dependent on classical literature and philosophy as on Scholastic demonology, Strix is unusually candid about the logic of witch-hunting. A convicted witch among its four interlocutors makes Strix unique among witch-hunting defenses. Moreover, it devotes less attention to maleficia or magical harm than to seemingly peripheral questions about sacraments and the corporeality of demons. It attempts to demonstrate that witches’ interactions with demons happen in reality, not in their imagination, thereby vindicating the truth of Christian demonology and explaining the current surfeit of evils. Strix explicitly reverses Gianfrancesco’s earlier stance on witchcraft in De imaginatione (1501) and supplements the defence of biblical truth he undertook in Examen vanitatis doctrinae gentium (1520).
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WALSHAM, ALEXANDRA. "MIRACLES AND THE COUNTER-REFORMATION MISSION TO ENGLAND." Historical Journal 46, no. 4 (December 2003): 779–815. http://dx.doi.org/10.1017/s0018246x03003303.
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This article explores the way in which the Counter Reformation priests sent to England after 1574 cultivated and harnessed the culture of the miraculous in their efforts to reform and evangelize the populace and to defend doctrines and practices assaulted by Protestant polemicists. Drawing on the insights emerging from recent research on Catholic renewal on the Continent, it shows how the seminary clergy and especially the Jesuits fostered traditional beliefs and practices associated with saints, relics, and sacramentals and exploited the potential of exorcisms and visions for didactic and proselytizing purposes. Close examination of these strategies serves to question some existing assumptions about the nature, objectives, and impact of the English Catholic mission and to illuminate the particular challenges that persecution presented to a movement determined to purge popular piety of its ‘superstitious’ accretions. It underlines the tensions between ecclesiastical direction and lay initiative which characterized a context in which Catholicism was a minority Church and highlights the frictions and divisions which these attempts to utilize supernatural power stimulated within the ranks of the Counter Reformation priesthood itself.
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Stephens, Walter. "Learned Credulity in Gianfrancesco Pico’s Strix." Renaissance and Reformation 42, no. 4 (February 11, 2020): 17–40. http://dx.doi.org/10.33137/rr.v42i4.33705.
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In 1522–23, Gianfrancesco Pico della Mirandola was involved in trials that executed ten accused witches. Soon after the trials, he published Strix, sive de ludificatione daemonum, a meticulous defence of witch-hunting. A humanistic dialogue as heavily dependent on classical literature and philosophy as on Scholastic demonology, Strix is unusually candid about the logic of witch-hunting. A convicted witch among its four interlocutors makes Strix unique among witch-hunting defenses. Moreover, it devotes less attention to maleficia or magical harm than to seemingly peripheral questions about sacraments and the corporeality of demons. It attempts to demonstrate that witches’ interactions with demons happen in reality, not in their imagination, thereby vindicating the truth of Christian demonology and explaining the current surfeit of evils. Strix explicitly reverses Gianfrancesco’s earlier stance on witchcraft in De imaginatione (1501) and supplements the defence of biblical truth he undertook in Examen vanitatis doctrinae gentium (1520).
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Egío, José Luis. "Global Origins of Probabilism." Studia Historica: Historia Moderna 44, no. 1 (July 19, 2022): 115–51. http://dx.doi.org/10.14201/shhmo2022441115151.
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In contrast to traditional historiography which, until recently, has generally explained the origin of probabilism based on works written in the European academic context, this article explores pragmatic works written mostly by —and for— experienced actors making practical use of their knowledge in fields such as trade, commerce and sacraments within the new global horizon of the Hispanic Monarchy. I propose a new, more global explanation of the progressive emergence of probabilism as a theological doctrine and method for the resolution of cases. Particular attention is granted to the use of probabilistic arguments in works of American missionary literature and writings of moral theology produced in the changing context of the central decades of the sixteenth century. This analysis allows us to understand their focus on evaluating probable alternatives in unfamiliar contexts and with unforeseen doubts that already existed in Vitoria’s ideas on economy and mission. As I show in this article, this emerging focus is a tendency that later Salamancan disciples such as the novohispano theologians Alonso de la Vera Cruz (1509-1584) and Tomás de Mercado (1523-1575) went on to radicalize by appealing to the need to follow merely probable opinions in a growing range of cases. Both of them adapted European moral and religious norms to a wide range of specifically early modern problems. The evaluation of the family or marriage customs of the indigenous American peoples and of frequent practices in the transatlantic economy such as money exchange and sale on credit were among the most discussed.
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Shpakovskiy, Mikhail V. "From John the Exarch to Protopope Avvakum: the History of Doctrine on Form and Matter in the Old Russian Book Culture." History of Philosophy 27, no. 1 (July 12, 2022): 5–18. http://dx.doi.org/10.21146/2074-5869-2022-27-1-7-18.
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This article considers the history of reception of the form-matter (the hylomorphism) conception, historically raised to Aristotle, in the Old Russian book culture through selected slavonic translations of Church Fathers and the original Old Russian works. Metaphysics itself (especially in the sense of Aristotle’s “Metaphysics”) was not known in the Slavonic book culture. However, such element of it, as a doctrine on form and matter (two of the four Aristotle’s causes), was assimilated by Old Russian scribes in two forms: in the natural philosophy and in logical categorical one. In the first case, this conception is used to interpret the general principles of the creation of the world, according to the first book of Genesis. In the second, the form is one of the types of universals (the lowest and most specialized kind in the hierarchy). Key sources for the first case are follow: Hexameron of John the Exarch and separated places at the Orationes of Gregory the Theologian with Nicetas of Heraclea’s comments. The logical concept of form was known from translations of the logical works of John of Damascus. In the original Old Russian thought of the XVI century, the most popular was the natural philosophical use of these theories in order to describe creation and to criticize the so-called craft-analogies (Joseph Volotskiy, Maxim the Greek, Zinoviy Otenskiy). In the first half of the 17th century, the scholastic theory of the sacraments, together with the new Latinized terminology, penetrated into the Moscow literature through Western Russian writings. Finally, a case of the influence of hylemorphism is also found in the “The Book of Denunciation” of Protopope Avvakum.
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Hall, Michael. "What Do Victorian Churches Mean? Symbolism and Sacramentalism in Anglican Church Architecture, 1850-1870." Journal of the Society of Architectural Historians 59, no. 1 (March 1, 2000): 78–95. http://dx.doi.org/10.2307/991563.
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In a challenging but little-studied article published in Architectura in 1985, David B. Brownlee argued that the religious concept of the development of doctrine influenced the belief of architects in the Anglican Church in the 1840s that they should attempt to "develop" architecture in a radical new direction. The result was the style we now call "High Victorian." This article takes up Professor Brownlee's argument in two ways. First, it looks at how architects in the 1850s sought to create a progressive style by drawing on ideas and images from contemporary science, specifically geology, for which development was also a key word. Second, it addresses the question of why the idea of development fell so suddenly from favor in avant-garde architectural circles in the 1860s. It argues that as science and religion withdrew into their separate spheres, architects turned instead to an ideal based not on historical development but on the imitation of a stylistic paradigm. This approach was influenced by High Church belief that the sacraments, most importantly the Eucharist, were the material realization of a timeless supernatural reality. Changing attitudes to time and precedent had important consequences for the way architects viewed restoration, archaeology, and the use of historical models.
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Randall, Ian M. "‘Austere Ritual’: the Reformation of Worship in Inter-War English Congregationalism." Studies in Church History 35 (1999): 432–46. http://dx.doi.org/10.1017/s0424208400014194.
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Writing in 196s, Horton Davies, in his magisterial examination of worship and theology in England, gave a glowing account of advances made in Free Churches over previous decades towards ‘a worship that is deeply reverent, sacramentally rich, ecumenically comprehensive, and theologically faithful’. This study examines the pressure for reformation in worship which emerged, particularly in the 1930s, within English Congregationalism. Pressure came from an exploration of the Reformed and Puritan roots of the denomination and from the influence of wider forms of corporate devotion. By 1943, Nathaniel Micklem (1888-1976), Principal from 1932 of Mansfield College, Oxford, and the most formative theologian espousing new versions of Reformed thought, could write Congregationalism and the Church Catholic, affirming that ‘by the faithful preaching of the Word, the believing celebration of the sacraments and the exercise of Gospel discipline, the Church is kept in the doctrine and fellowship of the apostles and stands in true succession’. The inter-war years, a period of marked Anglo-Catholic dominance, saw Anglican and Free Church leaders who had been shaped by evangelical theology re-examining their practices in the light of higher forms of worship. In Congregationalism, which with almost 300,000 members in England was the largest of the older Dissenting denominations, this process had distinctive features deriving from its own history.
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Strehle, Stephen. "The Priesthood of the Believers: Quakers and the Abolition of Slavery." Religions 14, no. 11 (October 24, 2023): 1338. http://dx.doi.org/10.3390/rel14111338.
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Quakers became the first group in history to develop a consciousness about slavery and spearheaded the early movement in America and Britain that led to its abolition. Why did they develop this consciousness? What was the spiritual matrix that moved them to denounce a well-accepted and well-established practice that existed in most cultures from time out of mind? The following article helps answer this question. It particularly accents their radical emphasis upon egalitarianism—an emphasis that began in Christianity with the teachings of Jesus and Paul and came to the forefront in Protestantism with Martin Luther’s teaching on the priesthood of the believers. The Quakers followed the doctrine of equality in the Bible, particularly stressing the monogenetic origin of humans in the book of Genesis and the universal redemption of Christ for the fallen race of Adam. They took this egalitarian message much further than others through deconstructing Luther’s priesthood of the believers and rejecting the hierarchical structure of the church in toto, including any professional clergy that would administer the sacraments or preach an authoritative word from the Bible. All Christians were equal before God and received the same immediate instruction from the Holy Spirit, no matter what their race, gender, or position in life. This decided emphasis upon the priesthood of believers made Quakers treat everyone the same and led them to question the inferior status of blacks and a degrading institution like slavery.
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Jørgensen, Theodor. "Grundtvigs »Kirkens Gienmæle« - læst i et nutidigt perspektiv." Grundtvig-Studier 43, no. 1 (January 1, 2002): 46–66. http://dx.doi.org/10.7146/grs.v43i1.16075.
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Grundtvig’s »The Rejoinder of the Church« - in a Modem Perspective By Theodor Jørgensen The article maintains the view that the most profitable approach to a reading of Grundtvig is to take him seriously as a true 19th century man. In that case, his conflict with his own time will be a great deal more relevant for our own approach to the present and its problems. Four views, typical for the present, are adduced as crucial for Grundtvig, too, and thus also profitable when considering Grundtvig’s polemical pamphlet from 1825 in a modern perspective, in which he presents his ‘church view’.The four views are: 1. Faith must be a matter of experience, 2. Faith must be a matter of certainty, 3. Faith needs to have criteria for its Christian identity, and 4. Theology, of course, plays an essential role in the clarification of these issues, but which one?By way of introduction, the occasion and aim of the pamphlet is explained, and it is made clear that two views of the church clash, that of Professor H.N. Clausen, which is founded on a doctrinal idea of the church, and Grundtvig’s own, which invokes the evidence of history, i.e., the concrete historical experience of the individual. After that the pamphlet is analyzed from the four points of view mentioned.Re 1. Grundtvig’s emphasis on faith as experience serves a two-fold purpose: The immersion of faith in supra-individual contexts of life, here above all history, on one hand, and faith as the most fundamental act of life of the individual, on the other. Experience has truth on its side, because truth is always given in advance, and thus only accessible to experience. It must be sensed, heard. Grundtvig’s concept of experience is closely linked with his view of man, according to which man is a divine experiment of dust and spirit. To Grundtvig, the heart is a manifestation of this unity of the physical and the spiritual, just as human speech is a unity of sound and meaning. True experience is the experience of the heart, as different from that of reason. Grundtvig’s defence of freedom in the individual’s experience of God through faith is a defence of the autonomy of the heart, meaning every single individual’s immediate relationship to God.Re 2. The immediacy of the relationship through faith is its certainty. But the message which faith relates to, is always received through intermediary communication, and the process of historical communication is as such of a relative character. In the consciousness of the present, the certainty of faith is thus endangered. This is seen in particular in the relativism which the Scripture as canon has been exposed to through the exegetic sciences. In fact, Grundtvig abandons the Scripture as the basis of communication and rule of faith. Instead he substitutes the Apostolicum, understood as the promised divine Covenant Word and Baptism and Communion. From the beginning of Christianity they have been distinctive signs of the true church of Christ. With their central place in the church service, these words and sacraments have the resurrected Christ Himself as their subject. In other words: In His living presence in the word of faith and the sacraments in the church service, Christ is Himself the communicator, and thus the immediacy, so indispensable for the certainty of faith, is secured. Christ Himself is thus regula fidei.Re 3. Hence, according to Grundtvig, the Christian service is the criterion of Christian identity, as it is the place where one meets the living Christ. Unlike Clausen’s theologically doctrinal and thus intellectual criterion, Grundtvig’s has been deduced from historical experience, that of the individual and that of Christendom. Grundtvig’s view is elucidated by means of a comparison with the criteria of Christian identity proposed by S.W.Sykes in his .The Identity of Christianity which correspond to Grundtvig’s.Re 4. Grundtvig’s ‘church view’ must necessarily lead to the conclusion that the importance of exegetic and dogmatic theology for the origin of faith becomes relative. In comparison with the living presence of Christ in the word of faith and the sacraments, theology will naturally take second place. It cannot create faith. What it can do, however, according to Grundtvig, is to enlighten faith and the life of Christ in faith, partly by interpreting the New Testament as the evidence of faith of the first Christian congregations, partly, in the context of the present, by throwing light on Christian life and its interchange with everything human. When it is understood like this, theology, of course, does not belong in the church, but in the .church school.. Evidently, theology can only accomplish its task in freedom and it must necessarily contain differences like life itself.The conclusion points out that the applicability of Grundtvig’s .church view. in our day is in question because the church service is alien to many people and is consequently celebrated by few. Thus the foundation of experience for the free choice of faith is missing. In present-day theology, two paths stand out as typical in the face of this challenge. One way to go is to make the liturgical and sacramental experience comprehensible, partly in order to motivate people to make that experience themselves, partly in order to help the church to celebrate its service in greater agreement with its content. G. Wainwright and S.W.Sykes represent this attitude. The other way to go is to distinguish consciously between the church as a community of faith and Christianity as a view of life, and to accept fully that the relationship between faith and view of life is reversed on the conditions of modernity. By arguing for the view of life, it is thus attempted to create a convincing foundation for the choice of faith. W.Pannenberg represents this approach.
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Witt, William G. "George Herbert's Approach to God." Theology Today 60, no. 2 (July 2003): 215–34. http://dx.doi.org/10.1177/004057360306000206.
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This article examines the way practices and doctrines formed the spirituality of the sixteenth-century Anglican priest George Herbert, as reflected in his poetry (The Temple) and prose (The Country Parson). The practices of virtuous living, Sunday worship, public and private prayer, hearing and proclaiming the Word, and partaking of sacraments combine to shape virtuous Christian character. The doctrines of God, creation, sin, Christ, and grace, as well as the problem of affliction, combined to form Herbert's faith.
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Nessan, Craig L. "The Necessity and Limit of a Contextual Theology." Mission Studies 20, no. 1 (2003): 78–92. http://dx.doi.org/10.1163/157338303x00160.
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AbstractContextual theology is a necessity, but it also has limits. This is the thesis of Craig L. Nessan in this article. It is a necessity because of the Incarnation of Jesus Christ and the sacramental nature of Christian life. God is always revealed in particular times and places. Nevertheless, argues Nessan, contextual theology is limited by the consistency of God's character and activity. "While it is vital to pay attention to the particularity of God's revelation within a given context, it is equally necessary to affirm the coherence of God's characteristic way of becoming revealed." Careful reflection on the development of Christian doctrine demonstrates the value of attending both to its contextuality and its consistency. Doctrinal expression of faith provides the particularity of contextual expression (a certain language, culture, period) on the one hand, and provides the parameters of orthodoxy (the church's faith) on the other.
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Senn, Frank C. "Sacraments and Social History." Theology Today 58, no. 3 (October 2001): 288–303. http://dx.doi.org/10.1177/004057360105800302.
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Nedavnya, Оlgа. "Health Issues in the Guidelines of Christian Churches in the Context of the COVID-19 Pandemic: Traditions and Innovations." Roczniki Kulturoznawcze 12, no. 2 (June 17, 2021): 109–25. http://dx.doi.org/10.18290/rkult21122-7.
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The article examines the guidelines of Christian Churches on human health problems in the situation of the COVID-19 pandemic. Attention is focused on those Churches that operate in Ukraine and the countries of the Euro-Atlantic circle: the Roman Catholic Church, the Ukrainian Greek Catholic Church, Orthodox and Protestant Churches. The documents and practical actions of these Churches, as well as reasoning of their representatives related to this topic are analyzed, in particular: organizing of church life in the conditions of COVID-19, peculiarities of the sacraments, an attitude towards vaccination and more. Orthodox approaches and innovations, which some clergy of different Churches consider incompatible with church doctrine, have been revealed. The innovations discussed concern various forms of online participation in liturgies and other types of church life, administrating of the sacraments, determining whether vaccination against coronavirus is moral, and so on. It is noted that right now and in the near future all Churches will have to clarify and supplement their guidelines according to the challenges of today’s life. And the survival and authority of the Churches among contemporaries and future generations depend on the relevance of the corresponding evolution of church doctrines.
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Whalen, Robert. "George Herbert's Sacramental Puritanism*." Renaissance Quarterly 54, no. 4-Part1 (2001): 1273–307. http://dx.doi.org/10.2307/1261973.
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The relationship in the early Stuart church between doctrine and discipline — between formal theological belief and outward matters including church governance, polity and ceremonial practice — is important for our understanding of George Herbert's devotional lyrics. Eucharistic theories which entertained notions of “real presence “ tended to support a sacerdotal style of divinity in which priest, ceremony and outward conformity were key features. Belief in the centrality of inward spiritual life, on the other hand, was reinforced by a theology in which the external elements are less effectual instruments than mere signs of a strictly invisible grace. This paper elucidates a sacramental poetics through which Herbert sought to reconcile the ideologically contrary imperatives of public ceremony and private religious devotion. The two are brought together successfully in The Temple, but this success consists largely in the drama resulting from the conflict the poems trace. Unmistakably inward in focus, Herbert's devotional enthusiasm is cultivated nonetheless through a fully sacramental and sacerdotal apparatus.
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Сазонова, Наталия Ивановна. "THE SACRED AND THE SECULAR IN THE CHRISTIAN CHURCH: ON THE PROBLEM OF BORDERS AND INTERACTION." ΠΡΑΞΗMΑ. Journal of Visual Semiotics, no. 1(27) (April 2, 2021): 142–56. http://dx.doi.org/10.23951/2312-7899-2021-1-142-156.
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В статье анализируется взаимодействие сакрального и мирского элементов в пространстве христианского храма, проблема границы мирского и сакрального и варианты ее решения в истории христианской церкви. Характер взаимодействия сакрального и мирского определяется космическим характером христианства. Христианство стремится к освящению окружающего мира и изменению его на Божественных началах, так как мир сотворен Богом и несет на себе Его образ. Высшей формой преображения мира является таинство Евхаристии. Конечное преображение мира, согласно христианскому учению, возможно после Второго Пришествия Христа. С первых веков существования христианства граница сакрального и мирского пространств в храме была подвижной, а богослужение предполагало активное участие мирян. В первые века христианства алтарь храма выделялся из его пространства, но не отделялся от верующих. Миряне имели возможность видеть происходящее в алтаре и участвовать в таинствах через приношения. Такие черты характерны как для Византии, так и для Руси X–XIII вв. В дальнейшем возникает проблема нарушения баланса мирского и сакрального элементов, которая по-разному решается на Западе и Востоке. Христианский Запад пошел по пути интеграции сакрального пространства в мирскую жизнь. Первоначально это проявилось в совершении молитв и тайнодействий «лицом к народу». Возникло представление, что такое совершение молитв соответствует Тайной Вечере Христа и апостолов. По той же причине место епископа в храме было перенесено ближе к молящимся мирянам. Позже произошел переход к богослужению на национальных языках. Все это привело к прогрессирующей десакрализации богослужения. По-другому развивалось богослужение на Востоке. Здесь приоритетным стало разделение священного и мирского пространств, что проявилось в увеличении высоты алтарной преграды и появлении высокого иконостаса. В дальнейшем снижается активность участия мирян в богослужении, а в XVII столетии происходит окончательное разделение сакрального и мирского пространств. В результате литургической реформы патриарха Никона изменяется положение священника. Священник понимается как носитель благодати, положение которого выше положения мирянина. Из текстов богослужения удаляются слова, имеющие мирское значение. Так возникает сфера мирской жизни, отдельная от церковной жизни. Это ведет к секуляризации культуры. Таким образом, западные и восточные христиане от христианской идеи освящения мира разными путями пришли не к освящению пространства жизни людей, а к секуляризации культуры и богослужения. Но богослужение и устройство храма на христианском Востоке, имея тенденцию к отделению своего пространства от мирского, все же в большей степени, чем Запад, сохраняет сакральное содержание христианства. The article analyzes the interaction of sacred and secular elements in the space of the Christian Church, the problem of the boundary between the secular and the sacred, and options for its solution in the history of the Christian Church. The nature of the interaction between the sacred and the secular is determined by the cosmic character of Christianity. Christianity seeks to sanctify the surrounding world and change it by divine principles, since the world was created by God and has His image. The highest form of transformation of the world is the sacrament of the Eucharist. The final transformation of the world, according to the Christian doctrine, is possible after the Second Coming of Christ. Since the first centuries of Christianity, the border of the sacred and secular spaces in the temple was mobile, and the service involved the active participation of the laity. In the first centuries of Christianity, the altar of the temple stood out from its space, but was not separated from the faithful. Lay people were able to see what was happening in the altar and participate in the sacraments through offerings. Such features are typical for both Byzantium and Russia of the 10th–13th centuries. Later, the problem of disturbing the balance of the secular and sacred elements appears; it is solved differently in the West and East. The Christian West has taken the path of integrating the sacred into its secular life. Initially, this was manifested in the performance of prayers and sacraments “facing people”. There was an idea that such a performance of prayers corresponds to the Last Supper of Christ and the apostles. For the same reason, the bishop’s place in the church was moved closer to the praying lay people. Later, there was a transition to perform liturgy in national languages. All this led to the progressive desacralization of liturgy. In the East, liturgy developed in a different way. The separation of the sacred and secular spaces became a priority, which was manifested in the increase in the height of the altar barrier and in the appearance of a high iconostasis. Then the activity of lay participation in liturgy decreases, and, in the 17th century, the final separation of the sacred and secular spaces takes place. As a result of Patriarch Nikon’s liturgical reform, the position of the priest changes. A priest is understood as a bearer of grace, whose position is higher than that of a lay person. Words that have a secular meaning are removed from the texts of the service. The sphere of secular life that is separate from church life appears. This leads to the secularization of culture. Thus, Western and Eastern Christians came from the Christian idea of sanctifying the world in different ways to the secularization of culture and worship rather than to the sanctification of the space of people’s lives. But liturgy and the arrangement of the temple in the Christian East, with its tendency to separate its space from the secular, still preserve the sacred content of Christianity to a greater extent than the West.
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Grislis, Egil. "Jesus Christ – The Centre of Theology in Richard Hooker's Of the Lawes of Ecclesiastical Polity, Book V." Journal of Anglican Studies 5, no. 2 (December 2007): 227–51. http://dx.doi.org/10.1177/1740355307083648.
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ABSTRACTRichard Hooker (1554–1600), while respected in his own time, has become famous in the twenty-first century. For a generally secular age of postmodernism, Hooker offers a remarkably coherent foundational methodology and presents a vigorous case for conservative Christianity. With central attention to Jesus Christ, he celebrates faith, appreciates tradition, and honours reason. Of course, Hooker wrote for his own times. But he has remained relevant, since he cherished truth that does not age. Of the eight books of his Lawes, in Book V Hooker recorded what may be called the most powerful witness for Evangelical and Catholic Christianity in a profound Anglican formulation. While the central orientation to Christ was characteristic of all of Hooker's works, Book V combined his methodological concerns with such central doctrines as the Church, the definition of prayer, Christology, and the holy sacraments. At the same time Hooker also reflected on the theological dimensions of a great variety of liturgical issues. This brief statement, however, precludes a detailed concern with all that is valuable, and focuses on the major doctrines. Moreover, Book V can also be viewed as a creative celebration and defence of the Book of Common Prayer.
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Coffey, John. "Spinks, Sacraments, Ceremonies and the Stuart Divines." Scottish Historical Review 83, no. 2 (October 2004): 243–44. http://dx.doi.org/10.3366/shr.2004.83.2.243.
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Perett, Marcela K. "A Neglected Eucharistic Controversy: The Afterlife of John Wyclif's Eucharistic Thought in Bohemia in the Early Fifteenth Century." Church History 84, no. 1 (March 2015): 64–89. http://dx.doi.org/10.1017/s0009640714001711.
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The renewed interest in John Wyclif (d. 1384) has brought this late medieval figure back into the spotlight of historians, giving rise to numerous studies evaluating his thought and its implications in the context of late fourteenth century England. However, it is not possible fully to appreciate Wyclif's importance in late medieval European culture without understanding the legacy of his ideas on the continent. According to the accepted narrative, John Wyclif's thought was mediated to the continent through the scholarly contacts between the universities in Oxford and in Prague, and re-emerged in the Latin writings of Jan Hus. This article argues that John Wyclif's thought, especially his critique of the church's doctrine of transubstantiation, found a larger audience among the rural clerics and laity in Bohemia, whom it reached through Peter Payne, who simplified and disseminated the works of the Oxford master. Wyclif's critique of transubstantiation sparked a nationwide debate about the nature of the Eucharist, generating numerous treatises, both in Latin and in the vernacular, on the subject of Christ's presence in the sacrament of the mass. This debate anticipated, a full century earlier, the famous debate between Luther and Zwingli and the Eucharistic debates of the sixteenth century Reformation more generally. The proliferation of vernacular Eucharistic tractates in Bohemia shows that Wyclif's critique of transubstantiation could be answered in a number of different ways that included both real presence (however defined) and figurative theologies—a fact, which, in turn, explains the doctrinal diversity among the Lollards in England.
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HAQUIN, A. "Vers une nouvelle théologie des sacraments." Ephemerides Theologicae Lovanienses 66, no. 4 (December 1, 1990): 355–67. http://dx.doi.org/10.2143/etl.66.4.556035.
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Hegy, Pierre. "A critical note on Aparecida and the future of the Catholic Church of Latin America." Social Compass 59, no. 4 (December 2012): 539–51. http://dx.doi.org/10.1177/0037768612462512.
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The conclusions of the Fifth Conference of Bishops of Latin America meeting in Aparecida in 2007 are entitled ‘Disciples and Missionaries of Jesus Christ.’ When analyzed in the light of the Catechism of the Catholic Church, the traditional doctrines of soteriology, the sacraments, ecclesiology, and authority in the Church are missing; they are also missing in the conclusions of the previous conferences of Latin American bishops and in the Second African Synod. The conference of Medellin of 1968 had inaugurated the see-judge-act methodology, but it is missing in Aparecida. Also missing is a strong emphasis on social justice and structural sin, which are central to liberation theology. However, missionary discipleship is not just an ideal in Latin America; it is practiced through the Holy Popular Mission of Brazil and small communities in Guatemala. Hence the Catholic Church of Latin America is heading in a new direction. In this way, it is an example of a Church-type structure with some features of the sect type.
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COVINGTON, SARAH. "Consolation on Golgotha: Comforters and Sustainers of Dying Priests in England, 1580–1625." Journal of Ecclesiastical History 60, no. 2 (March 24, 2009): 270–93. http://dx.doi.org/10.1017/s0022046907002527.
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The act of comforting soon-to-be executed martyrs was a collective and participatory affair in early modern England, but it was Catholics’ consolation of dying priests that resonated with a sacramental and doctrinal meaning all its own. This article seeks to highlight the late medieval traditions as well as contemporary Tridentine practices that infused such acts of comfort, particularly as they were negotiated in a time of Catholic persecution and upheaval. Of prime importance in instructing consolers, however, was Ignatius of Loyola's Spiritual exercises, which, as this essay argues, provided a guidebook for behaviour and an answer to suffering for priests and followers alike.
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Patch, Robert W. "Sacraments and Disease in Mérida, Yucatán, Mexico, 1648–1727." Historian 58, no. 4 (June 1, 1996): 731–43. http://dx.doi.org/10.1111/j.1540-6563.1996.tb00971.x.
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Levy, Ian Christopher. "John Wyclif and the Eucharistic Words of Institution: Context and Aftermath." Church History 90, no. 1 (March 2021): 21–44. http://dx.doi.org/10.1017/s0009640721000731.
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In matters of eucharistic theology, John Wyclif (d. 1384) is best known for his rejection of the scholastic doctrine of transubstantiation. There were many reasons why Wyclif came to regard this doctrine as fundamentally untenable, such as the impossibility of substantial annihilation and the illogicality of accidents existing apart from subjects, but chief among them was his deep dissatisfaction with the prevailing interpretation of Christ's words, “Hoc est corpus meum,” the words of institution required to confect the sacrament in the Mass. Wyclif insisted that getting this proposition right was essential for a correct understanding of Christ's presence in the Eucharist. This article presents Wyclif's position on this matter within the context of later medieval scholastic discussions in an effort to lend clarity to his larger understanding of eucharistic presence. The article will then trace the reception of Wyclif's ideas to Bohemia at the turn of the fifteenth century, with special attention given to the Prague master Jakoubek of Stříbro. One finds that Wyclif, and then later Jakoubek, developed new and effective means of conceptualizing the conversion of the eucharistic elements, thereby expanding the ways in which one can affirm Christ's presence in the consecrated host and the salvific effects of that presence for faithful communicants.
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Walker, Paul E., and Farhad Daftary. "The Ismaʿilis: Their History and Doctrines." Journal of the American Oriental Society 112, no. 1 (January 1992): 138. http://dx.doi.org/10.2307/604600.
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Amir-Moezzi, Mohammad Ali, and Farhad Daftary. "The Isma'ilis. Their History and Doctrines." Studia Islamica, no. 81 (1995): 207. http://dx.doi.org/10.2307/1596028.
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Hoffman, Valerie J. "Ibāḍism: History, Doctrines, and Recent Scholarship." Religion Compass 9, no. 9 (September 2015): 297–307. http://dx.doi.org/10.1111/rec3.12164.
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VAN DE WIEL, C. "The Sacraments in the 1983 Code of Canon Law." Ephemerides Theologicae Lovanienses 66, no. 1 (April 1, 1990): 160–77. http://dx.doi.org/10.2143/etl.66.1.542153.
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Gros, Jeffrey. "It Seems Good to the Holy Spirit and to Us: The Ecclesial Vocation of the Pentecostal Scholar." Pneuma 34, no. 2 (2012): 167–84. http://dx.doi.org/10.1163/157007412x639870.
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Abstract The members of the Society for Pentecostal Studies have made significant contributions to ecumenical reconciliation, to the promotion of the intellectual life in the Pentecostal and Charismatic communities, and to service to the classical Pentecostal churches in their development from a movement into mature churches in the community of Christians. For this leadership we are grateful. The Pentecostal scholar in whatever church has a calling to be of service to the whole people of God and to the churches in their task of preaching, handing on the faith and nurturing the faithful. This Society has been a place where this ecclesial vocation has been and can be nurtured. There are many intellectual challenges before the Pentecostal community as it moves into its second century as a renewal movement among Christians worldwide. This presidential address suggests three of these challenges: (1) a renewed understanding of the two thousand years of Christian history and the role of renewal movements within it, including the last century of Pentecostal service; (2) an understanding of the sacramental character of Pentecostal worship, using the example of healing as a ritual where Pentecostals have unique gifts to offer other Christians and a long heritage of sacramental thinking from which to learn; and (3) the doctrine of the church and its call to visible unity, as the institutions that serve the Pentecostal churches mature into their second century and begin to become more theologically grounded, self-reflective, and ecumenical.
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Kornev, A. V. "Methodological Foundations for the History of Political and Legal Doctrines Study." Lex Russica, no. 5 (May 26, 2022): 127–36. http://dx.doi.org/10.17803/1729-5920.2022.186.5.127-136.
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The paper is devoted to the methodological foundations of the study of the history of political and legal thought. Political and legal doctrines play an important role in the life of a state-organized society. The influence of ideas is especially noticeable, but rather their struggle in the modern world. If earlier the public consciousness was somehow fueled by illusions of a certain kind, today it is not. As there are no more illusions. Everything is very clearly marked. Agreement with the influence of ideas on the practice of state legal construction, and more broadly, the entire system of international relations, inevitably raises questions about the methodological foundations of political and legal doctrines and methodological tools that are used in modern legal science. The history of political and legal doctrines occupies a special place in the system of legal disciplines. This feature is related to its methodological functions. The paper focuses on the fact that the history of political and legal doctrines as an integral part of the theoretical and historical legal sciences, on the one hand, uses methods of cognition that are common to various branches of scientific knowledge, and on the other hand, this scientific discipline has its own scientific potential. This is what brings it closer to the general theory of law and the state as its history and at the same time separates it from other legal sciences, primarily branch sciences, which do not have their own methodological tools. The paper states that the history of political and legal doctrines has its own methodological foundations for the study of political and legal thought. In addition to the methodological component, the paper also touches on the problem of the increasing role of the history of political and legal doctrines.
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Ourghi, Mariella. "Jihad in Islamic History. Doctrines and Practice." Die Welt des Islams 50, no. 2 (2010): 300–302. http://dx.doi.org/10.1163/157006010x522191.
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Esquerda Bifet, Juan. "La figura histórica de san Juan de Ávila, doctor de la Iglesia, y su incidencia en los retos actuales de la espiritualidad sacerdotal." Anuario de Historia de la Iglesia 21 (July 17, 2015): 37–61. http://dx.doi.org/10.15581/007.21.2301.
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La figura sacerdotal de san Juan de Ávila emerge en un momento crucial de la historia de la Iglesia y fue punto de referencia por parte de santos y figuras importantes para afrontar los retos de aquel momento. En nuestro momento actual, su figura sigue siendo punto de referencia para afrontar los retos de una nueva época. Concretamente, en el campo de la espiritualidad sacerdotal, algunas directrices conciliares postconciliares pueden profundizarse y hacerlas efectivas gracias a la figura y doctrina sacerdotal del Maestro, especialmente en especificidad de la espiritualidad y santidad sacerdotal (como signo de la caridad del Buen Pastor) y en la construcción de la fraternidad sacerdotal en el Presbiterio, que el concilio Vaticano ii califica de «fraternidad sacramental». El Maestro Ávila ofrece datos claros y suficientes para delinear la identidad sacerdotal como consagración para la misión y en comunión eclesial.
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McMichael, Philip, M. P. Cowen, and R. W. Shenton. "Doctrines of Development." Labour / Le Travail 41 (1998): 314. http://dx.doi.org/10.2307/25144265.
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Tsys, O. P. "Sacraments of confession and communion in the «foreign» parishes of the Tobolsk North (XVIII – early XX centuries)." Bulletin of Ugric studies 10, no. 4 (2020): 789–97. http://dx.doi.org/10.30624/2220-4156-2020-10-4-787-797.
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Introduction: the article notes that in the spread of Orthodoxy among the indigenous population of North-West Siberia, Christian rituals played a special role, among which confession and communion are distinguished. The study of the influence of these sacraments on newly baptized allows to better understand the methods of Christianization of the region, peculiarities of relations of the Orthodox clergy and the «foreign» congregation, the nature of interaction of representatives of two different cultures: arrived and autochthonous. Objective: to identify the regional specifics of organization and conduction of the sacraments of confession and communion in the «foreign» parishes of North-West Siberia during the synodic period, forms and results of influence of Orthodox rituals on the indigenous population. Research materials: a sample of confession and clerical records of the parishes of Beryozovsky and Surgutsky Districts, correspondence, reports of abbots, deans about the participation of indigenous people in the sacraments of confession and communion. Results and novelty of the research: the study showed that the timely fulfillment of Orthodox rituals by the «foreigners» required considerable efforts from the parish clergy and was a constant concern of the diocesan leadership. The majority of the newly baptized were generally loyal to confession and communion, which were also one of the instruments of control over the religious life of the indigenous population. Along with other elements of Christianity, confession and communion contributed to the penetration of certain elements of Russian everyday culture into its environment and the formation of religious syncretism. In the scientific literature, no research has been conducted on their impact on the newly baptized people of the Tobolsk North.
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Condorelli, Orazio. "Condorelli, Orazio, I foedera pacis e il principio pacta sunt servanda. Note di ricerca nel pensiero dei giuristi dei secoli XII–XV." Zeitschrift der Savigny-Stiftung für Rechtsgeschichte: Kanonistische Abteilung 105, no. 1 (June 26, 2019): 55–98. http://dx.doi.org/10.1515/zrgk-2019-0003.
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Abstract The foedera pacis and the principle pacta sunt servanda. Researches on the doctrines of medieval jurists (12th–15th c.). The foedera pacis (peace accords) belong to the core of the fundamental themes of the ius gentium. Some passages of Isidore from Seville and Augustine, handed down in Gratian's Decretum, and some fragments contained in Justinian's Digest (Gaius, Hermogenianus, Ulpianus) were the main sources on which the medieval jurists elaborated their doctrines concerning the foundations of the foedera pacis (pactum and fides) and the effects arising from these premises. The doctrines of medieval jurists on the foedera pacis represent one of the roots that nourished the reflections of the Fathers of modern international law (Grotius' thought is here examined).
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Marchini, Welder Lancieri, and Volney José Berkenbrok. "Sacramentos. Entre a prática eclesial e o sentimento antropológico." Revista Eclesiástica Brasileira 79, no. 312 (June 18, 2019): 8. http://dx.doi.org/10.29386/reb.v79i312.1813.
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Os sacramentos fazem parte da vida do cristianismo desde as primeiras comunidades cristãs, mesmo que o entendimento da experiência e da teologia sacramental tenha acompanhado os tempos e o decurso da história. As comunidades eclesiais hodiernas encontram, na prática da administração dos sacramentos, motivações distintas que vão desde a perspectiva ritual e teológica, concebida pela Igreja católica, até os critérios da vivência e convivência. Identificar as consonâncias e dissonâncias presentes nas perspectivas teológicas, rituais e vivenciais dos sacramentos torna-se o objetivo deste artigo, que entende que tanto a comunidade eclesial como o cristão podem assumir diferentes perspectivas na vivência dos sacramentos.Abstract: The sacraments have been part of the life of Christianity since the earliest Christian communities, even though the understanding of experience and sacramental theology has accompanied the times and the course of history. The ecclesial communities of today find, in the practice of the administration of the sacraments, different motivations ranging from the ritual and theological perspective, conceived by the Catholic Church, to the criteria of living and coexistence. Identifying the consonances and dissonances present in the theological, ritual and experiential perspectives of the sacraments becomes the objective of this article, which understands that both the ecclesial and Christian communities can assume different perspectives in the life of the sacraments.Keywords: Christian initiation; Rite of passage; Baptism; sacramental theology.
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Drummond, Brian. "Making sense of the ‘Word of God’ and ‘fundamental doctrines’: The questions and Formula in Church of Scotland ordination and setting-apart." Theology in Scotland 26, S (June 5, 2022): S1—S15. http://dx.doi.org/10.15664/tis.v26is.2426.
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This article considers references to the ‘Word of God’ and ‘fundamental doctrines’ in the Formula and questions used in ordaining ministers, elders and deacons, and in setting apart readers. History and research suggest that ‘contained in’ has different meanings in two of the questions, and ‘fundamental doctrines’ means some but not all of the Westminster Confession of Faith doctrines, together with some doctrines on which that Confession is silent. A 1935 statement helps clarify what doctrines are ‘fundamental’, as do a 1992 statement, and the first 1926 Article Declaratory. The little-known 1935 statement is included as an Appendix.Note: This paper was not part of the original conference and does not necessarily reflect the views of the Theological Forum.
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JOIN-LAMBERT, Arnaud. "Sens et limites de la ritualité des sacraments en postchrétienté occidentale." Ephemerides Theologicae Lovanienses 85, no. 1 (June 30, 2009): 1–22. http://dx.doi.org/10.2143/etl.85.1.2040691.
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Lindsay, James E. "The Ismāʿīlīs: Their History and Doctrines. Farhad Daftary." Journal of Near Eastern Studies 56, no. 3 (July 1997): 220–21. http://dx.doi.org/10.1086/468563.
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Kornev, A. V. "Approaches to Periodization of the History of Political and Legal Doctrines: Traditions and Criteria." Actual Problems of Russian Law 15, no. 8 (August 30, 2020): 11–21. http://dx.doi.org/10.17803/1994-1471.2020.117.8.011-021.
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The paper is devoted to several problems. The author investigates the place and role of the history of political and legal doctrines in the system of legal education and science. The new nomenclature of scientific specialties refers this academic subject to theoretical and historical legal sciences, provided no changes are made to the proposed subject description. The main issue articulated in the paper involves the history of political and legal doctrines. This academic discipline is historical, political, legal and theoretical at the same time. Periodization in this case represents periodization of theoretical forms of reflection over political and legal institutions as one of the main problems for a historical discipline. The paper focuses on the fact that the chronological approach to periodization of the history of political and legal doctrines is the main one. However, this approach does not exclude other approaches that are also described in the paper. Moreover, the paper examines traditions established in the science and the student course. Conventionally, the history of political and legal doctrines is investigated chronologically, in a problematic or portrait ways. Needless to say, the author does not exclude the methodological approach to periodization of theoretical and legal forms of cognition of the State and legal institutions.
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Kornev, A. V. "On Some Issues of Source Assessment in the History of Political and Legal Doctrines: Competition of Different Approaches." Lex Russica, no. 6 (July 5, 2021): 154–62. http://dx.doi.org/10.17803/1729-5920.2021.175.6.154-162.
Full textAbstract:
The paper is devoted to a little-studied problem, namely, source assessment in the history of political and legal doctrines from the perspective of the competition of different approaches. In this paper, sources refer to various forms of theoretical knowledge: views, doctrines, theories, concepts, ideas, schools, trends and approaches. In other words, we consider the types of sources in which thinkers of different eras and trends try to reflect the essence of state legal phenomena, primarily, the state and law, and other closely related institutions, such as power, property, democracy, the rule of law, etc. One of the main ideas of the paper is to justify the fact that the history of doctrines is primarily the evolution of the struggle between them. Moreover, the opposition of ideas is actually observed from the very beginning of political and legal thought. The problem of an objective assessment of the doctrines is highlighted, since there are many factors that prevent this. In this regard, we consider the time (chronological), methodological, ideological, political, scientific, ideological and other circumstances, including individual preferences. The assessment is based on the main form of theoretical political and legal knowledge, i.e. a doctrine and its structure. It is the structural elements of political doctrine that are evaluated by researchers of ideas, who themselves are not always free in their expert activities. This aspect is also reflected in the paper.The author summarizes: since the history of ideas is a history of struggle, competition in their evaluation is inevitable. It is possible to adhere to various philosophical views, but it is impossible to neglect the scientific validity of the teaching that is subject to evaluation. At the same time, this problem does not concern the doctrines that are being evaluated, but the personality of the evaluator of the doctrines, sometimes formed by the greatest thinkers.