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Journal articles on the topic 'Systematic Theology and Ecclesiology'
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1
Ormerod, Neil. "Church, Anti-Types and Ordained Ministry: Systematic Perspectives." Pacifica: Australasian Theological Studies 10, no. 3 (October 1997): 331–49. http://dx.doi.org/10.1177/1030570x9701000307.
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The author develops a systematic approach to ecclesiology and the theology of ministry through a consideration of Lonergan's scale of values. This leads to the development of four anti-types to authentic Church, and a discussion of the role of ministry as corrective of the distortions evident in these anti-types. An intrinsic link is then made between ordained ministry and the eucharistic celebration. This paper is part of a larger project which seeks to develop, in outline at least, the elements of a systematic ecclesiology. As a systematic, it inevitably draws on a particular foundation, here the work of Lonergan and Doran, and remains hypothetical and tentative. The value of such a project lies in its testing of its foundations, not just in dialectic debate against other foundational possibilities, but through an examination of the systematics which can be built upon them.
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Morris, Jeremy. "Unashamed Integrity: Stephen Sykes and the ‘crisis’ of Anglican Ecclesiology and Identity." Ecclesiology 15, no. 1 (February 6, 2019): 62–80. http://dx.doi.org/10.1163/17455316-01501008.
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This article offers a critical assessment of Stephen Sykes’ contribution to the theology and ecclesiology of Anglicanism, and especially to reflection on Anglican identity. It contextualizes his work in reaction to mid-twentieth century Anglican apologetic, indicating that his criticism of the failure to develop a theological awareness of Anglicanism’s ecclesiological position arose from his conviction that contemporary radical theology risked undermining traditional Anglican practice and belief. Sykes’ appeal for a systematic Anglican theology nonetheless masked a failure to explore sufficiently the relationship between history and theology.
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Daly, Robert J. "Eucharistic Origins: From the New Testament to the Liturgies of the Golden Age." Theological Studies 66, no. 1 (February 2005): 3–22. http://dx.doi.org/10.1177/004056390506600101.
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[Reviewing 20th-century research into the origins of the Eucharist, the author observes that many of the Church's theologians have yet to appropriate the significance of what is commonly accepted as historical fact by exegetes and liturgical theologians, namely, that there is no clear line of development from the Last Supper of Jesus to the theologically rich Eucharistic Prayers of the patristic golden age. The implications of this for methodology, for systematic theology and ecclesiology, for liturgical and ecumenical theology, and for pastoral theology and homiletics are then briefly discussed.]
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Daniels, Joel D. "Friedrich Schleiermacher: Pentecostal Friend or Foe?" Ecclesiology 14, no. 1 (January 20, 2018): 69–90. http://dx.doi.org/10.1163/17455316-01401006.
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Although it is rapidly growing worldwide, Pentecostalism is a relatively young Christian tradition and, in consequence, has not yet developed a thorough systematic theology. The most unifying aspects of Pentecostalism tend to be its emphasis on the Holy Spirit and its commitment to oppose what are deemed to be inappropriate and heretical theologies. While there are many theologies and theologians that Pentecostals resist, Friedrich D.E. Schleiermacher is almost universally opposed due to what Western Pentecostal theology views as his liberal, subjective, and academic theology. In this essay, I argue that these claims are misguided and that there is important common ground between Schleiermacher and Western Pentecostal theology, as seen through Schleiermacher’s theology on redemption, ecclesiology, and preaching. Thus Western Pentecostal theology can confidently adopt Schleiermacher as a theological ally, thereby allowing his theology to inform Pentecostal theology as it continues to develop.
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Murray, Paul D. "Ecclesia et Pontifice: On Delivering on the Ecclesiological Implications of Evangelii Gaudium." Ecclesiology 12, no. 1 (February 5, 2016): 13–33. http://dx.doi.org/10.1163/17455316-01201005.
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This article analyses the ecclesiological implications of Pope Francis’s 2013 Apostolic Exhortation Evangelii Gaudium from the perspective of critical-constructive systematic ecclesiology. The analysis proceeds in three stages. The first, expository, section identifies the key sites of ecclesiological significance in eg. The second section reflects on the broad implications of eg for the contemporary task of Roman Catholic ecclesiology – and Catholic theology more generally – concerning how these tasks should appropriately be pursued. The third section identifies something of the range of specific issues and potential ways ahead pertaining to the various sites of ecclesiological significance in eg and representing the focussed critical-constructive work now needing to be done.
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Bracken, Joseph A. "Relationality and Intersubjectivity within a Socially Oriented Metaphysics: A Note on Ecclesiology." Theological Studies 80, no. 2 (May 7, 2019): 436–48. http://dx.doi.org/10.1177/0040563919836216.
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Given increased attention to the themes of relationality and intersubjectivity in contemporary Christian systematic theology, the author argues that these terms are best understood within the context of a new socially ordered metaphysics in which human beings enjoy a richer life through active participation in various forms of community life. He then applies this analysis to the life of the church.
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Gunnes, Gyrid Kristine. "An Ecclesiology of a Queer Kenosis? Risk and Ambivalence at Our Lady, Trondheim, in Light of the Queer Theology on Kenosis of Marcella Althaus-Reid." Feminist Theology 28, no. 2 (January 2020): 216–30. http://dx.doi.org/10.1177/0966735019889340.
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This article argues for the use of the queer kenotic theology of Marcella Althaus-Reid as a theological framework for analysing two stories of ambivalence and risk emerging from an ecclesial practice committed to hospitality. Following Natalie Wigg-Stevenson in envisioning theology not as proclamation but as conversation, the article is an example of what theology can look like when ethnographic material is juxtaposed with systematic theology. The empirical material is created using ethnography as a research strategy in the ecclesial practice of the Lutheran church of Our Lady, Trondheim, Norway. In 2007, this church reopened as an ‘open church’ for people who live with different kinds of marginalization. As the sacred medieval space encounters the messy and chaotic lives of people, a powerful displacement of space, practices and bodies occur. The article concludes by discussing how the empirical material feeds back to kenotic theology and queer theology.
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S, Suranto. "Perspektif Teologia Sistematik untuk Tugas Pelayanan Pendidikan Teologi." SANCTUM DOMINE: JURNAL TEOLOGI 2, no. 1 (December 8, 2019): 71–92. http://dx.doi.org/10.46495/sdjt.v2i1.11.
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This paper is a systematic theology design which is underlying the role of theological education. In this paper, the author put the Bible as the primary basis and it will be developed with the support of various books from Christian education authors. The experiences of more than twenty years of service in Bible College are also coloring this paper. Theological basis from various dimensions such as anthropology, Christology, Pneumatology, Ecclesiology and Eschatology is regarded as important as theological education for churches today. By this effort, theological education will step on the true basis and can carry out the duty of its call.
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Pauw, Amy Plantinga. "Ecclesiological reflections on Kathryn Tanner's Jesus, Humanity and the Trinity." Scottish Journal of Theology 57, no. 2 (May 2004): 221–27. http://dx.doi.org/10.1017/s0036930604000080.
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This review explores the incipient ecclesiology of Kathryn Tanner's brief systematic theology, Jesus, Humanity and the Trinity. Gift is the central concept around which Tanner's articulation of the divine life and the incarnation revolves. The lack of ecclesial definition in Jesus, Humanity and the Trinity creates tension between Tanner's theology of gift and her insistence elsewhere on the church as a ‘genuine community of argument’. Her brief appeal to a ‘community of mutual fulfillment’ needs more elaboration to head off worrisome interpretations of her vision of divine and human economies. An ecclesiological extrapolation from Tanner's Christology in Jesus, Humanity and the Trinity suggests that the church needs to be at once a community in which God's gifts are received and shared and a community of argument in which problems and shortcomings in the church's life can be faced and negotiated.
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Dourley, John P. "Toward a salvageable Tillich: The implications of his late confession of provinicialism." Studies in Religion/Sciences Religieuses 33, no. 1 (March 2004): 3–26. http://dx.doi.org/10.1177/000842980403300101.
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In occasional addresses late in his life Paul Tillich confesses to a lingering provincialism in his theology during the same period in which he was completing the third volume of his systematic theology where many of these same provincialisms appear. The article identifies such provincialisms in his ecclesiology, missiology, christology, history of religion and eschatology. The article then argues that his final position, embodied in his understanding of the Religion of the Concrete Spirit, endorses a universal sacramentalism in interplay with mystical and prophetic elements that would appreciate all religions but deny any an absolute claim while able to compensate religious needs specific to each cultural moment. The revisioning of humanity's religious propensity as supporting a mutually relative relation among religions remains valuable in an historical period when the human future may be threatened by competing unqualified religious claims and their secular equivalents.
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Lodberg, Peter. "Grundtvig i økumenisk perspektiv." Grundtvig-Studier 49, no. 1 (January 1, 1998): 157–74. http://dx.doi.org/10.7146/grs.v49i1.16276.
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Grundtvig in an Ecumenical PerspectiveBy Peter LodbergN.F.S. Grundtvig’s theology has often been perceived as a uniquely Danish phenomenon. This has resulted in a failure to appreciate the ecumenical themes in his theology and has precluded a positive consideration of what impulses his comprehensive work may have added to the ecumenical debate about such issues as practical theology, ecclesiology, and the relationship between Scripture and tradition.The article points out that in order to understand Grundtvig’s church view it is absolutely essential to begin with the Danish version of a classical discussion in ecumenical theology: the relationship between justification and church, christology and ecclesiology, as it manifested itself in the discussion between Grundtvig and H.N. Clausen about the nature of Catholicism and Protestantism.In Kirkens Gienmæle (The Rejoinder of the Church), Grundtvig rejects the attempt by modem Protestantism to establish a fundamental difference between the two versions of the understanding of Christianity in the Western Church as far as the question of the relationship between justification and church is concerned. According to Grundtvig, such an attempt is bound to end in heresy, since it fails to appreciate the actual historical church as the bearer of God’s salvation in the world. Instead Grundtvig emphasizes an ecumenical ecclesiology, starting from a common confession of the Apostles’ Creed, Baptism and Communion, which are the unifying elements of all Christians, regardless of differences in theological dogma. Hence follows that there is no fundamental difference between Catholicism and Protestantism, but a shared basic view as far as the content and celebration of faith is concerned.Thus, what Grundtvig achieves is a theological freedom to remain critical of the transformations undergone by the historical church in its many confessional and national versions through the ages. But at the same time this means that there is a decisive systematic-theological point in emphasizing that Grundtvig always speaks about the Christian Church before he speaks about the confessional or national church. It should be stressed at the same time that the all-Christian church is not invisible or an unattainable ideal, but a historical fact when the congreation is gathered for divine service. Here the Gospel and the Holy Communion is administered to people, so the faith must live in their hearts.Grace is thus inseparable from and dependent on the sacramental presence as it is experienced in the church which is the congregation celebrating divine service. Thus the way has been opened for a positive consideration of Grundtvig’s contributions to ecumenical theology.
12
Hill, Mark. "LEGAL THEOLOGY." Journal of Law and Religion 32, no. 1 (March 2017): 59–63. http://dx.doi.org/10.1017/jlr.2017.20.
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Ecclesiology is the study of the church which explores the origins, nature, and purposes of the church universal. Its method includes developing categories to indicate the attributes of the church, as e.g. one, holy, catholic, and apostolic; the people of God; and the fellowship of the spirit. One aim of ecclesiology is to teach and help us understand what may be authentic, required, permissible, or appropriate church structures, such as in ministry, government, discipleship, evangelism, worship, and teaching. Legal theology might be considered to be a branch of ecclesiology. Many scholars refer to church law as applied ecclesiology, and in so doing they speak of a “theology of church law” and a “theology in church law.” The former is a doctrinal and perhaps more speculative exercise; the latter is more descriptive and scientific.
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Murray, Paul D. "Ecclesiology as Political Theology: On Delivering on a Transformative Strategic Orientation in Ecclesiology." Theological Studies 80, no. 4 (December 2019): 822–44. http://dx.doi.org/10.1177/0040563919874516.
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This three-section article reappraises both Edward Schillebeeckx’s continuing significance and the relationship between ecclesiology and political theology. Having identified two differing sets of concerns within political theology, the first section argues that the claim that the church is the true form of political theology needs to be disciplined by a Schillebeeckx-like critical ecclesiology if it is to avoid ecclesiological idealism. The second section argues that such transformative ecclesiology is itself an act of intra-ecclesial political theology; and the third that it needs to be pursued with greater political astuteness than Schillebeeckx manifested in his theology of ministry.
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Haight, Roger. "On Systematic Ecclesiology." Toronto Journal of Theology 8, no. 2 (September 1992): 220–38. http://dx.doi.org/10.3138/tjt.8.2.220.
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Holdsworth, John. "Theology and Psychology: Ecclesiology and Gender." Journal of Empirical Theology 12, no. 2 (1999): 17–22. http://dx.doi.org/10.1163/157092599x00085.
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Phelps, Jamie T. "Communion Ecclesiology and Black Liberation Theology." Theological Studies 61, no. 4 (December 2000): 672–99. http://dx.doi.org/10.1177/004056390006100404.
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Fiddes, Paul S. "Versions of Ecclesiology." Ecclesiology 12, no. 3 (October 13, 2016): 331–53. http://dx.doi.org/10.1163/17455316-01203006.
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The recent book by Nicholas Healy, Hauerwas. A (very) critical introduction, charges that the centrality given to ecclesiology by Hauerwas unbalances theology in general, especially undermining doctrines of God and salvation, and ends with a Christology based on human experience akin to the thought of Schleiermacher. Healy adds that, ironically, an ethic supposedly characterized by the formation of character through practices does not lead to sufficient attention to the empirical church. The article proceeds to review two recent volumes of essays by Hauerwas, which he intends to be retrospective on his life’s work, and explores the extent to which they might provide a riposte to Healy’s criticisms, focusing especially on the themes of ‘the logic of believing’, story, church as ‘contrast-community’, grace and salvation, and the incompleteness of theology. The article urges that a more trinitarian ecclesiology than either writer offers can preserve the best insights of both, affirming Healy’s recognition of the blurring of boundaries between church and world, and Hauerwas’ stresses on covenantal partnership between God and church and the indispensable identity of the church.
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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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Scharen, Christian Batalden. "‘Judicious narratives’, or ethnography as ecclesiology." Scottish Journal of Theology 58, no. 2 (May 2005): 125–42. http://dx.doi.org/10.1017/s0036930605000979.
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Ethnography ought to be a means of doing theology. Following debates over John Milbank's influential work Theology and Social Theory, the paper responds to criticism that Milbank's church is too idealised, a critique that Milbank accepts, saying that his work requires ‘supplementation by judicious narratives’. The thesis of the paper proposes that ethnography provides the most robust corrective to the problem of too formal an ecclesiology, thus offering just the sort of ‘judicious narratives’ that can make such ecclesiology more recognisably real. Drawing on the author's research, such an approach is modelled by suggesting that a sense of ‘communal identity’ stands as a complex and crucial element in practical ecclesiology.The last chapter of Theology and Social Theory requires (infinite) supplementation by judicious narratives of ecclesial happenings which would alone indicate the shape of the Church we desire.
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Hobson, Theo. "The policing of signs: Sacramentalism and authority in Rowan Williams' theology." Scottish Journal of Theology 61, no. 4 (November 2008): 381–95. http://dx.doi.org/10.1017/s0036930608004158.
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AbstractThis article reflects on Rowan Williams' postmodern approach to sacramentalism and ecclesiology, tracing it through various books and articles. Partly under the influence of the Roman Catholic reception of Wittgenstein, he expounds the centrality of the Eucharist in cultural-linguistic and semiotic terms. Through this central ritual the church signifies the Kingdom of God in a uniquely strong sense of ‘signifies’. He foregrounds a dramatic model: the worshipping community performs the new humanity, it is remade through this unique form of ‘community theatre’. Its guardianship of the ultimate form of Christian sign-making is what authorises the church, Williams teaches, and necessitates hierarchical control. The postmodern idiom therefore serves a very conservative ecclesiology. Williams balances this high ecclesiology with a recurrent apophatic theme: the church must remember that its performance of the Kingdom of God is provisional, ironic. Yet the article questions whether this is sufficient: Williams does not fully confront the danger of such an ecclesiology becoming the ideological justification of a form of social power. This danger is raised with especial pertinence by the issue of homosexuality: it shows that the ecclesial policing of sacramentalism is potentially erroneous. This issue therefore threatens to unravel his ecclesiology, or at least to expose its innate violence. The article concludes that Williams is only half-willing to confront the negative dimension to his sacramental ecclesiology: its ideological character, its potentially violent policing of all Christian culture.
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Sargent, Benjamin. "Not for shameful gain: a Petrine theology of safeguarding." Theology 124, no. 3 (May 2021): 165–72. http://dx.doi.org/10.1177/0040571x211008544.
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Safeguarding often appears to be practice in search of theology. Much of the theological work on safeguarding grounds good practice purely in theological anthropology. 1 Peter, while clearly not about safeguarding, offers a serious reflection on power and motivation for ministry, set within an ecclesiology which is both eschatological and publicly engaged. Good practice in safeguarding should also be an expression of ecclesiology: an activity of the Church which is to be a priestly presence in the world, demonstrating publicly observable goodness.
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Tennant, Matthew. "The Existential Dimension of Juan Luis Segundo’s Ecclesiology." Ecclesiology 12, no. 2 (May 21, 2016): 183–96. http://dx.doi.org/10.1163/17455316-01202005.
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This article explores the formation of Juan Luis Segundo’s ecclesiology. In it, the author argues that Segundo’s ecclesiology has an existential dimension that is reflected in his liberation theology. He bases this assertion on a cross-section of Segundo’s books. Generally, they are readily available in English and were widely read, especially closer to their dates of publication. One source, Existencialismo, is not available in English and has been largely overlooked; it adds to both understanding Segundo’s ecclesiology and his existentialism. This paper contributes a new understanding of Segundo’s ecclesiology, and, in turn, it offers new potential for an existential ecclesiology.
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Marks, Darren C. "The Windsor Report: A Theological Commentary." Journal of Anglican Studies 4, no. 2 (December 2006): 157–76. http://dx.doi.org/10.1177/1740355306070677.
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ABSTRACTIt is argued that the Windsor Report is a new Anglican ecclesiology that attempts to answer problems within more classical and historically induced and offered Anglican ecclesiologies. In order to reflect this new direction, the authors borrowed ideas from several offsetting loci—including Roman Catholic receptio theology of communion and a more classic magisterial Protestant theology of Scripture—and as such has morphed the understanding of how Anglican authority, in all its forms, might look without opting for a Roman or the, as perceived by many as problematic, Protestant Liberal model. It is asked whether there is a polarity in the above theologies and which theme, if any, must assume the central role in articulating Anglican ecclesiology. I offer that it is the tacit theology of Scripture that is the true strength of the Windsor Report and which needs to be clarified in future discussions on Anglican ecclesiology.
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Swamy, Muthuraj. "The Theological Potentials of Local Ecumenical Efforts in Ordinary and Everyday Life: An Ethnographic Study of South Indian Context." Ecclesial Practices 5, no. 2 (December 14, 2018): 138–56. http://dx.doi.org/10.1163/22144471-00502003.
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The concept and practice of ecumenism has played a crucial role in the theological construction of ecclesiology for the last few decades. In spite of the various steps taken for promoting local ecumenism in different parts of the world, the continuing challenge for ecclesiology (and also for theology in general) is to place grassroots efforts for ecumenism in the centre of theological discussions. While local ecumenism is defined and practiced in a number of ways, this essay discusses the ordinary and everyday efforts for church unity among Christians in South India, and the theological potentials of such efforts. A study of local ecumenism can contribute to the discussions in ecclesiology and ethnography, and such discussions in turn can help further to encourage local ecumenism by bringing to the centre the everyday experiences of Christians that have not often been focused or highlighted in mainline academic ecclesiology or theology.
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Kemp, Matthew. "Toward a Theology of Church Division." Ecclesiology 15, no. 2 (May 3, 2019): 152–69. http://dx.doi.org/10.1163/17455316-20180002.
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Visible divisions between Christians undercut any theological claim of the church’s unity. Ecclesiology often neglects this disunity as a subject for theological reflection, instead defaulting to either a triumphalist account of a single ecclesial body or a spiritualized, ‘invisible’ unity. Both approaches ultimately avoid, and thus perpetuate, the problem. As a corrective to these trends, this paper considers two theologians who have taken the problem seriously: Carl Braaten and Ephraim Radner. Braaten interprets the Reformation as a renewal movement within the one church, and thus sees denominationalism as a temporary situation which must be directed toward renewal and reunion. Radner argues that the present divisions undermine the legitimacy of all churches, and seeks an ecclesiology that moves beyond any justification of these divisions. By putting Braaten and Radner in conversation, this essay puts forward six insights drawn from both that contribute to deepening theological reflection on church division.
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Watkins, Clare. "Practising Ecclesiology: From Product to Process." Ecclesial Practices 2, no. 1 (May 8, 2015): 23–39. http://dx.doi.org/10.1163/22144471-00201009.
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This paper positions theological action research methods of ecclesiology within current debates around ecclesiology and ethnography, and within theological reflections on postmodern culture. In relation to the first, it responds to Nicholas Healy’s proposal of ethnographic methods, and his more recent questionings of this approach, before, secondly, engaging with Lieven Boeve’s account of postmodern theology as a non-correlative attentiveness to dialogue and interruption. In each case the nature of the difficulties for practical ecclesiological approaches are rooted in the modern moves away from integrative, pre-modern approaches, towards more rationalised, systematised accounts of reality. Such modern accounts are seen as failing the incarnational theological instincts of Christian theology generally, and the concrete theological concerns of ecclesiology in particular. Theological Action Research offers a response to these contemporary challenges, envisioning ecclesiology as a discursive practice, which finds its identity in process and pedagogy, rather than in the construction of an ecclesiological ‘product,’ or model.
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Hawksley, Theodora. "Metaphor and Method in Concrete Ecclesiologies." Scottish Journal of Theology 66, no. 4 (October 11, 2013): 431–47. http://dx.doi.org/10.1017/s0036930613000239.
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AbstractThe past twenty-five years have seen a widespread turn to the concrete in theology, and an increased awareness of the importance of practices, believing communities and material culture for both Christian faith itself, and theological engagement with it. In ecclesiology, this turn to the concrete has manifested itself in the rise of concrete approaches to ecclesiology. These have developed over the past fifteen years or so, as ecclesiologists have integrated theological and social-scientific perspectives on the church, to create both general methodological studies, and smaller scale ‘ecclesiological ethnographies’ of particular church communities.This article critically explores some of the key methodological moves of the emerging discipline of concrete ecclesiology. In the first part of the article, I argue that concrete ecclesiologies display two characteristic methodological tendencies. First, they exhibit a tendency to define their approach as concrete and realistic in contrast to twentieth-century doctrinal approaches to ecclesiology, which they perceive as unhelpfully idealising and abstract. Second, they tend to express the task of ecclesiological ethnography as one of balancing the claims of two descriptive languages, theology and social science, with regard to a single object, the church. The underlying metaphor here is borrowed from christology: just as theological language about Christ's divine and human nature must be kept in balance, so doctrinal and social perspectives on the church must be kept in balance to avoid ‘ecclesiological Nestorianism’.In the second part of the article, I argue that these two methodological tendencies result in caricatured understandings of theology and ethnography as functional opposites. Theology tends to be regarded as an inherently abstracting and idealising influence in ecclesiology, while ethnography tends to be regarded as a means of straightforwardly accessing the ‘real’ church. This in turn creates a problematically thermostatic understanding of the relationship between theological and ethnographic insights in ecclesiology, casting them as mutually regulating and opposite influences. The article closes by proposing a potentially more fruitful alternative model for integrating theology and ethnography, by exploring the similarities between the ways in which the two disciplines understand and relate to their respective objects of study.
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Pedersen, Kim Arne. "Nekrolog over Henning Høirup." Grundtvig-Studier 47, no. 1 (January 1, 1996): 9–24. http://dx.doi.org/10.7146/grs.v47i1.16221.
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Henning Høirup in memorianBy Kim Arne PedersenOnly two years before the fiftieth anniversary of the Grundtvig Society, it suffered the loss of one of its founders and pioneers, Bishop and Doctor of Divinity Henning Høirup. The present obituary begins with a recapitulation of Høirup’s own account, in articles and in his memoirs, of the foundation of the Grundtvig Society and the circumstances behind its formation. The Grundtvig Society has its background in the Danish Grundtvig Renaissance during World War II, both its popular and existential and its more academic side. Among the inspirations behind it were the Grundtvigian »self-reflection movement« around the Independent Church clergyman Anders Nørgaard and the Tidehverv Grundtvigianism which is inspired by dialectic theology in its interpretation of Grundtvig. At the same time it was a decisive consequence of the formation of the Grundtvig Society that there was a new vivid interest in Grundtvig’s writings in circles that had not hitherto occupied themselves with them.Høirup combined the existential and the academic approach to Grundtvig’s universe. It was highly approved of by Høirup that Grundtvig became accessible to circles outside the Grundtvigian movement. Høirup came from a Grundtvigian background himself, but was never a strict partisan, even though he was in touch with the two Grundtvigian movements mentioned above and was rooted in the .neo-Grundtvigian. movement through his family.Høirup’s childhood home shared the profound interest taken by this movement in social and political issues, but combined it with a broad cultural outlook which, more than anything else, was Høirup’s inheritance from his childhood home. In his high school years Høirup took a vivid interest in literature, art and history, but nevertheless chose to become a student of theology. During his studies he experienced a growing involvement in theological issues, inspired by Karl Barth’s theology, but was also deeply influenced by his teachers. Thus, the church historian, Professor Jens N.rregaard’s influence is reflected in Høirup’s interest in ecclesiology, and that of the systematic theologian, Professor Eduard Geismar, in his emphasis on existential life conditions as the point of departure of theology.Høirup was the first scholar in Denmark to write a doctoral thesis on Grundtvig. The thesis, which is the fruit of Høirup’s broad theological and humanistic learning, begins with an account of Grundtvig’s theory of cognition in the light of history of philosophy. According to Høirup, this theory is founded partly on the emphasis, in pre-Kantian Rationalism, of the contradictory principle as a fundamental ontological .law., partly on English Empiricism, used by Grundtvig in connection with history. To Grundtvig, the maxim of contradiction becomes an expression of the contradictory relationship between life and death which is manifested in the renunciation of the Confession of Faith. Thus, the maxim of contradiction is behind the emphasis, inherent in the Grundtvigian view of the church, on the community of the congregation as the life condition where man meets the word of the living God. Despite its basic character as church history, the thesis, then, aims at a dogmatic analysis of Grundtvig’s church view.Høirup carried out his scholarly research, first while working as a vicar on Funen, later as a dean in Viborg, and finally, in the period from 1963 to 1979, as the Bishop of the Diocese of .rhus. The demanding offices gave Høirup a number of very busy years. All the same, he produced a series of eminent studies in Danish culture and literature and, above all, in the writings and impact of Grundtvig. Among them should be mentioned the book Fra D.den til Livet (From Death to Life) from 1954, the book about Frederik Lange Grundtvig from 1955, and the study of Grundtvig and Ansgarius from 1965-1966 (Danish and German editions). In addition a large number of articles appeared, among them the study of Grundtvig’s and Kierkegaard’s church view, published in English in an American theological periodical. His activities also comprised editorial work, for example Grundtvigs Erindringer og Erindringer om Grundtvig (Grundtvig’s Memoirs and Memories of Grundtvig), in collaboration with Steen Johansen, 1948, and he also found time to participate in and supervise the registration of Grundtvig’s unprinted papers.Having been the editor of the first volumes of Grundtvig Studies during the period 1948 to 1953, Høirup became the chairman of the Grundtvig Society at Scharling’s death in 1951, a post he filled until 1972. In recent years Høirup followed the activities of the Soicety with great interest, and just before he died he was doing research into Grundtvig’s family and Grundtvig’s relationship with his mother.
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Ward, Pete. "Blueprint Ecclesiology and the Lived." Ecclesial Practices 2, no. 1 (May 8, 2015): 74–90. http://dx.doi.org/10.1163/22144471-00201008.
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Normativity in Ecclesiology has tended to be based on a particular understanding of theology as blueprint. In the Ecclesiology and Ethnography Conversation there has been some dispute around how theological normativity should operate. This paper argues that theological knowledge arises from an ecclesial context of ‘abiding.’ This abiding is pneumatological in nature ‘like the wind’ and as such it is perilous. This point is argued with resort to a critical realist epistemology.
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Riggs, John W. "Emerging Ecclesiology in Calvin's Baptismal Thought, 1536–1543." Church History 64, no. 1 (March 1995): 29–43. http://dx.doi.org/10.2307/3168655.
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The relatively few monographs on Calvin's baptismal theology have generally been done without regard to chronological development and historical context. This has been unfortunate because diachronic studies on Luther's and Zwingli's baptismal theology have shown theological shifts in emphasis depending on historical context. As we shall see, studies on Calvin's ecclesiology from 1536 through 1543 show a sequential development—a progression which, upon close examination, has a significant impact on his baptismal teaching over time.
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Rossi, Valfredo Maria. "Carlo Passaglia’s De Ecclesia Christi: A Trinitarian Ecclesiology at the Heart of the 19th Century." Irish Theological Quarterly 83, no. 4 (August 29, 2018): 329–46. http://dx.doi.org/10.1177/0021140018795750.
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The purpose of this article is to explore an aspect of the Catholic theology of the 19th century which is relatively unknown: namely the Roman School and Carlo Passaglia’s position within it. This contribution is focused on presenting the main theological treatise of Carlo Passaglia (1812–87), De Ecclesia Christi (1853–56), an unprecedented work in the context of 19th-century theology, from which a Trinitarian ecclesiology, rooted in the economy of salvation, emerges. The article will be divided into three parts: the first will provide a brief outline of the Roman School, which played a significant role in the theology of the 19th century; the second will offer a biography of Passaglia; finally, the third will focus on the De Ecclesia and will present a basic survey of the whole monograph in order to highlight the most significant aspects of Passaglia’s ecclesiology. Moreover, this contribution will seek to emphasize that several aspects of Passaglia’s Trinitarian ecclesiology went on to be developed by the Second Vatican Council, particularly in Lumen Gentium.
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Ormerod, Neil. "The Structure of a Systematic Ecclesiology." Theological Studies 63, no. 1 (February 2002): 3–30. http://dx.doi.org/10.1177/004056390206300101.
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Lord, Andy. "Wisdom Ecclesiology: Renegotiating Church in the World." Journal of Anglican Studies 17, no. 2 (July 10, 2019): 168–82. http://dx.doi.org/10.1017/s1740355319000123.
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AbstractThis article seeks to articulate the ecclesiology of David Ford as one shaped by wisdom. Although central to Ford’s concerns, the nature of his ecclesiology has not yet been explored. The task is approached first by outlining Ford’s approach to theology found in his book Christian Wisdom and then detailing how his ecclesiology fits within his thinking in regard to wider concerns. I argue that key to understanding Ford’s ecclesiology is to see it within a movement from extensity to intensity and back to extensity. I argue that Ford’s ecclesiology represents a way of renegotiating the place of the church in the wider world. It is a significant contribution for the Anglican Church in Western settings which have seen widespread cultural changes. At the same time, Ford’s ecclesiology is limited by its particular intensive contextual engagements which neglect wider contextual and ecclesiological concerns.
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Lambelet, Kyle B. T. "Conflict as Communion: Toward an Agonistic Ecclesiology." Journal of Anglican Studies 17, no. 2 (July 16, 2019): 133–47. http://dx.doi.org/10.1017/s1740355319000135.
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AbstractThough Anglican theologians, clergy, and laypeople have written and spoken extensively about the current status of the Anglican Communion, the conceptualization and practice of conflict has itself remained largely unexamined. This essay argues for the necessity of a better theology of conflict, one rooted in a Trinitarian account of unity through difference. It shows that Anglicans have tended to think of conflict-as-sin or conflict-as-finitude. The essay commends a semantic shift that develops conflict-as-communion. Conflict is a means of grace that animates the divine life of the Trinity, enables God’s work of salvation in history, and is a natural part of good human sociality. This theology of conflict can allow generative relational practices, some of which are already in use across the Anglican Communion.
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Chung, Seung Hyun. "The Missional Theology and Ecclesiology of Darrell L. Guder." Theology of Mission 36 (July 30, 2014): 295–325. http://dx.doi.org/10.14493/ksoms.2014.2.295.
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RAINEY, DAVID. "The Established Church and Evangelical Theology: John Wesley's Ecclesiology." International Journal of Systematic Theology 12, no. 4 (September 3, 2010): 420–34. http://dx.doi.org/10.1111/j.1468-2400.2009.00491.x.
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Liston, Gregory J. "Spirit, Church and Mission." Evangelical Quarterly 92, no. 1 (August 6, 2021): 21–38. http://dx.doi.org/10.1163/27725472-09201003.
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Abstract This article utilises the methodology of Third Article Theology to explore the church’s missional role in the world. Initially arguing that ecclesiology and missiology are mutually informing doctrines, it develops a dialogical and pneumatological approach for viewing missiology from the vantage point of ecclesiology. This contrasts with and complements the more common approach where missiology is seen as determinative of ecclesiology. The final and major section of the article uses this approach to sketch out the constituent features of the church’s mission, particularly when the Spirit’s role is viewed as primary and constitutive.
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Pannenberg, Wolfhart. "Systematic Theology." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 9, no. 1 (February 2000): 108–9. http://dx.doi.org/10.1177/106385120000900108.
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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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Avis, Paul. "Polity and Polemics: The Function of Ecclesiastical Polity in Theology and Practice." Ecclesiastical Law Journal 18, no. 1 (December 10, 2015): 2–13. http://dx.doi.org/10.1017/s0956618x15000800.
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This article affirms the importance of ecclesiastical polity as a theological–juridical discipline and explores its connection to ecclesiology and church law. It argues that the Anglican Communion, though not itself a church, nevertheless has a lightly structured ecclesiastical polity of its own, mainly embodied in the Instruments of Communion. It warns against short-term, pragmatic tinkering with Church structures, while recognising the need for structural reform from time to time to bring the outward shape of the Church into closer conformity to the nature and mission of the Church of Christ. In discussing Richard Hooker's contention that the Church is a political society, as well as a mystical body, it distinguishes the societal character of Anglican churches from the traditional Roman Catholic conception of the Church as a societas perfecta. In the tradition of Hooker, the role of political philosophy in the articulation of ecclesiology and polity is affirmed as a particular outworking of the theological relationship between nature and grace. The resulting method points to an interdisciplinary project in which ecclesiology, polity and church law, informed by the insights of political philosophy, serve the graced life of the Church in its worship, service and mission.
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Nemes, Steven. "Theology without Anathemas." Journal of Analytic Theology 9 (September 22, 2021): 180–200. http://dx.doi.org/10.12978/jat.2021-9.181913130418.
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The object of the present essay is to establish the possibility of “theology without anathemas.” First, an argument is given for the conclusion that infallible knowledge in matters of theology is not now possible. Both the Protestant doctrine of claritas scripturae and the Roman Catholic understanding of the Magisterium of the Church are rejected. Then, an alternative, “fallibilist” ecclesiology is proposed, according to which (knowingly) to belong to the Church is a matter of (understanding oneself as) having been claimed by Christ as His own. When combined with a universal doctrine of election and a highly objective and actualized doctrine of the Atonement, such a conception of the Church makes it possible to understand theology as a collaborative and cooperative effort on the part of all to understand better this Christ to whom they all always already belong.
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Ryliškytė, Ligita. "Non-Communio Trinitarian Ecclesiology: Furthering Neil Ormerod’s Account." Irish Theological Quarterly 83, no. 2 (February 21, 2018): 107–27. http://dx.doi.org/10.1177/0021140018757880.
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As a corrective for the idealizing, romanticizing, and universalizing tendencies of communio ecclesiology, Neil Ormerod recently proposed an alternative non- communio trinitarian approach based on the ‘four-point hypothesis’ originating in Bernard F. Lonergan’s trinitarian theology. Ormerod’s account focuses on the missio rather than communio dimension of the church and thus gives primacy to ecclesial ‘operator’ over ‘integrator.’ This article aims at furthering Ormerod’s account of a non- communio trinitarian ecclesiology. In the light of Thomas Aquinas’s teaching, recent developments in ecclesiology and biblical scholarship, this essay (1) critically engages Ormerod’s account and (2) suggests a complementary route grounded in the biblical foundations of trinitarian doctrine.
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Martin, Robert K. "Toward a Wesleyan Sacramental Ecclesiology." Ecclesiology 9, no. 1 (2013): 19–38. http://dx.doi.org/10.1163/17455316-00901004.
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John and Charles Wesley had a developed understanding of and reverence for sacramental practice and theology that suggests a dynamic sacramental ecclesiology and lends itself to a robust concept of sacramentality. Taking seriously Wesley’s imperative of ‘constant communion’, this paper looks to the Eucharist for an underlying, fundamental pattern of participation in the divine life whereby we embody and enact it by the power of the Spirit. The proposed Eucharistic pattern emphasizes a dynamic movement of ever greater participation in God by gathering together, offering all that we have and are, sharing our lives fully in trinitarian communion, and extending the communion we have become to little altars everywhere, especially to the ‘least of these’. To reframe Wesleyan ecclesiology in terms of a dynamic, relational sacramentality, patterned after the Eucharist, overcomes conventional oppositions of communion and mission by integrating them fully in the effort to follow Jesus Christ.
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Bowes, William B. "The Homelessness Crisis and the Role of the Church." Unio Cum Christo 7, no. 1 (April 1, 2021): 25. http://dx.doi.org/10.35285/ucc7.1.2021.art2.
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In The United States, The Homelessness Situation Has Developed Into What Is Commonly Called A Crisis. An Array Of Helpful And Unhelpful Responses Has Been Proposed, And Public Opinion On The Homeless Varies. Apathy Or Inaction On The Part Of The Church Is Not An Option, Since Concerns For The Poor And Displaced Permeate Scripture. This Article Considers The Complex Factors Related To Homelessness And The Theology Of Scripture On The Subject, Evaluating Approaches And Offering Meaningful And Effective Responses In Light Of The Role Of The Church In The World. The Intersection Of Ecclesiology And A Practical Response To The Crisis Will Be Examined To Elucidate Better A Specifically Christian Approach. KEYWORDS: Homelessness, Homelessness Crisis, Ecclesiology, Biblical Theology, Poverty, Church Action
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정연득. "Leonardo Boff’s Practical Ecclesiology and its Implications for Pastoral Theology." Journal of Pastoral Care and Counseling 13, no. ll (November 2009): 176–208. http://dx.doi.org/10.23905/kspcc.13..200911.007.
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Oduor, Peter Lee Ochieng. "Inculturation Methodology as the Medium towards the Formulation and Establishment of an African Ecclesiology of Ubuntu." East African Journal of Traditions, Culture and Religion 3, no. 2 (July 29, 2021): 19–29. http://dx.doi.org/10.37284/eajtcr.3.2.369.
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The emergence of ecclesiology scholarship in recent theological discourse has exposed the various approaches that ecclesiology has been studied as a distinctive discipline. The traditional ecclesiological approach has prioritized the scholarship of ecclesiology from the perspective of specific denominational orders. There has also been an approach of ecclesiology that revolves around the perspective of some renowned theologians on the basis of their affiliation to their respective church organizations. The most recent approach has been the global ecclesiology that prioritizes the concept of contextualization while looking at ecclesiological discourse from distinct sociocultural-geographical contexts. Three geographical regions hold a wealth of significance by virtue of the global trajectory of Christianity towards the global South: Asia, Africa and Latin America. African ecclesiology plays a critical role in this arrangement and is a major contributor to global ecclesiology. In this understanding, it is imperative for the pursuit of an African ecclesiology to appreciate the concept of Ubuntu as a definitive expression of the African identity. The problem is the methodology of ecclesiological scholarship in Africa that ignores the significance Ubuntu has and resultantly births a foreign ecclesiology to the indigenous African population. It is important to acknowledge that the approach of ecclesiology that will thrive in Africa is nothing less than an Ubuntu ecclesiology that prioritizes community and relationships reminiscent of our traditional African portrait as foundational pillars for her establishment. The formulation and establishment of an African friendly ecclesiology of Ubuntu can only be facilitated by the usage of the inculturation method of theology. This methodology accords due consideration to the African heritage with regard to their culture, spirituality and religious background emphasizing the values from traditional Africa that are helpful to Christian life and condemning those practices that are non-Christian in nature.
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Frambach, Nathan. "Seen & Heard: A Theology of Childhood." Journal of Youth and Theology 4, no. 1 (January 27, 2005): 33–50. http://dx.doi.org/10.1163/24055093-90000126.
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What are the central tenants of a theology of childhood? In this article I consider a perspective that sees children and young people as active agents of faith. I argue that this requires a theological shift to enable children and young people take a fuller place among the community of the baptised as participants, leaders and theological educators themselves. I locate this argument in a matrix 'intentional intergenerational ministry', which I suggest requires consideration of ecclesiology and sacramental theology to provide this intentional dimension
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Brittain, Christopher Craig. "Why Ecclesiology Cannot Live By Doctrine Alone." Ecclesial Practices 1, no. 1 (2014): 5–30. http://dx.doi.org/10.1163/22144471-00101001.
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This essay defends the significance of ethnography for ecclesiology. It does so by engaging with the ecclesiology of John Webster, particularly his essay ‘In the Society of God’, which directly challenges the appropriateness of ethnographic methods for a theology of the church. The discussion demonstrates the importance of Webster’s warning against the reduction of ecclesiology to an uncritical embrace of the apparent ‘givenness’ of empirical observations, but also argues that his approach is less useful for analyzing and criticizing the failures of the church community. The essay concludes by arguing that ethnography has the potential to enhance the church’s capacity to recognise, and thus confess, its sins, but also to deepen its corporate discernment and attentiveness to the presence of God’s activity in its midst.
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Jones, Marvin. "The Ecclesiological Contributions of Thomas Helwys’s Reformation in a Baptist Context." Perichoresis 15, no. 4 (December 1, 2017): 73–89. http://dx.doi.org/10.1515/perc-2017-0023.
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Abstract The English Separatist movement provided the background for which John Smyth and Thomas Helwys emerged to reconstitute a biblical ecclesiology. Through the study of the New Testament, they came to the position that infant baptism and covenantal theology could not be the foundation for the New Testament church. Both men embraced believer’s baptism as the basic foundation in which a recovered church should be built. Unfortunately, Smyth defected to the Mennonites, leaving Thomas Helwys to continue the fledging work known as Baptists. This article will examine the life of Thomas Helwys and his contribution to Baptist ecclesiology; it will also review selected literary works that contributed to the recovery of a New Testament church and the founding of Baptist ecclesiology.
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Barentsen, Jack. "Introducing Practical Theology: Mission, Ministry, and the Life of the Church; Liquid Ecclesiology: The Gospel and The Church." European Journal of Theology 29, no. 1 (December 1, 2020): 99–101. http://dx.doi.org/10.5117/ejt2020.1.025.bare.
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ZUSAMMENFASSUNGPete Ward präsentiert seine Vision für praktische Theologie als flüssige Ekklesiologie, die in der flüssigen Art verwurzelt ist, in der die Trinität in der Kirche und der Welt lebt und sich bewegt. Ihre Bewegungen lassen sich nur durch die Kombination von textueller und empirischer Forschung erkennen. In der Introduction bespricht Ward Hauptbereiche der praktischen Theologie in leicht verständlicher Sprache. Seine Liquid Ecclesiology präsentiert eine detaillierte theologische Darstellung sowie eine faszinierende Fallstudie der evangelischen Bewegung.SUMMARYPete Ward offers his vision for practical theology as liquid ecclesiology, rooted in the liquid ways in which the Trinity lives and moves within the Church and the world. Its movements can be discerned only by combing textual and empirical research. Ward’s Introduction reviews major areas of practical theological debate in accessible language; his Liquid Ecclesiology offers an in-depth theological account along with a fascinating case study of the evangelical movement.RÉSUMÉPete Ward présente sa vision de la théologie pratique comme une « ecclésiologie liquide », enracinée dans la manière liquide dont la Trinité vit et se meut au sein de l’Église et du monde. Ses mouvements ne peuvent être discernés qu’en combinant des recherches textuelles et empiriques. L’Introduction considère les principaux débats de théologie pratique dans un langage accessible. Son ouvrage intitulé Liquid Ecclesiology offre un récit théologique approfondi ainsi qu’une étude de cas fascinante du mouvement évangélique.