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Books on the topic 'Theses – Ecclesiology'
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1
Harvey, Barry. Can these bones live?: A Catholic Baptist engagement with ecclesiology, hermeneutics, and social theory. Grand Rapids, MI: Brazos Press, 2008.
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2
Mawson, Michael. Conclusion. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198826460.003.0009.
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The Conclusion makes a case for the ongoing importance of Bonhoeffer’s ecclesiology by positioning his approach in Sanctorum Communio with respect to more recent approaches to ecclesiology, namely, those of Stanley Hauerwas, John Webster, John Milbank, and the ecclesiology and ethnography movement. The Conclusion argues that Bonhoeffer’s ecclesiology includes and holds together insights and emphases that these more recent scholars have all (each in their own way) placed in opposition to one another. On this basis Sanctorum Communio makes a compelling contribution to ecclesiology that has ongoing significance.
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Can These Bones Live?: A Catholic Baptist Engagement with Ecclesiology, Hermeneutics, and Social Theory. Brazos Press, 2008.
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4
Chu Ilo, Stan. African Ecclesiologies. Edited by Paul Avis. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780199645831.013.32.
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This chapter examines the key issues in scholarship on the identity and mission of the Christian church in Africa, while also exploring in depth the identity of the Roman Catholic Church in Africa. First, the chapter discusses the methodological questions in scholarship in this area, while highlighting the types and models of African ecclesiology in general. Second, it historicizes the narrative of the church in Africa, showing the theological trajectories of scholarship on ecclesia in Africa in the Roman Catholic tradition. Finally, it briefly surveys the key themes being developed in African Catholic ecclesiology from the Second Vatican Council (1962–5) to the Second African Synod (2009). It concludes with a thematic account of how the priorities and practices of the church of Christ are being enacted in the mission of the church in Africa with regard to the challenges facing the Christian faith there.
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Tseng, Shao Kai. Church. Edited by Joel D. S. Rasmussen, Judith Wolfe, and Johannes Zachhuber. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780198718406.013.32.
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Dogmatic truth claims historically played a decisive role in shaping the identities of the various branches and denominations of Christianity. The demise of traditional metaphysics through the rise of modern epistemologies during the Enlightenment led to reformulations of ecclesiology in the nineteenth century. This chapter offers a selective survey of these reformulations. Under Kant’s shadow, Schleiermacher and Hegel defended the right-of-residence of the Church in this world while concurring that doctrinal truth claims could no longer be considered the ground and purpose of the Church. Another reactionary strand of nineteenth-century ecclesiology, evident in the Oxford Movement and Vatican I, responded to the onslaught of modern incredulities towards ecclesial dogmas by attempting to restore the primacy of theological ontology over epistemology.
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Mawson, Michael. Introduction. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198826460.003.0001.
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The Introduction demonstrates why a book focusing on Dietrich Bonhoeffer’s early ecclesiology is necessary at this time. In a context of widespread and increasing interest in Bonhoeffer’s theology, only limited scholarly attention has been given to Bonhoeffer’s first dissertation. Most scholars have deemed this work to be theologically problematic, in ways that Bonhoeffer later goes on to correct. Those few scholars who have been more positive about Sanctorum Communio have tended to focus on only parts of it, while neglecting its structure and integrity as a whole. The Introduction, therefore situates this book as a systematic study of Bonhoeffer’s early ecclesiology which both addresses this neglect and responds to these ways it has been misread. At the end of the Introduction, a detailed overview of the monograph and its chapters is provided.
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Pickard, Stephen. ‘Home Away From Home’. Edited by Mark Chapman, Sathianathan Clarke, and Martyn Percy. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199218561.013.16.
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The character and identity of the Anglican Church in Australasia arises by virtue of its establishment as a colonial church over 20,000 kilometres from England. This chapter first offers a brief overview of some of the founding impulses of colonial Anglicanism and their trajectories into contemporary Anglicanism in Australasia. Given the availability recent historical introductions to Anglicanism in the region, the chapter focuses on those particular aspects of the development of Anglicanism that serve the more theological intent of the second part of the chapter. In this second section the theme of place as a formative factor in ecclesiology is examined. The chapter provides a basis for further exploration of a contextual ecclesiology for Anglicanism from a southern hemisphere perspective. It highlights the importance of a sense of place as a powerful though often unrecognized shaper of the identity and mission of the Church of Jesus Christ.
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Fay, Jessica. Epilogue. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198816201.003.0014.
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Drawing together themes from Chapters 1–5, the epilogue suggests that the poetry and prose Wordsworth produced between 1806 and 1822 might be seen, in retrospect, to anticipate the work of groups such as the Oxford Tract Movement and the Cambridge Camden Society. The widespread Victorian revival of enthusiasm for monasticism and ruined abbeys, antiquarianism, and ecclesiology makes sense of the Victorian ‘taste’ for poems such as The White Doe and The Excursion. And yet, as the book has shown, Wordsworth resists conventional medievalist and antiquarian activity in deference to the silence of the landscape.
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Corran, Emily. Theoretical Problems and Authoritative Voices. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198828884.003.0006.
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After Peter the Chanter and Robert of Courson, there was relatively little practical moral discussions in the theology faculty until the rise of the institution known as quodlibets in the 1250s, where it was permitted to pose any question to a theology master. This chapter shows how theology masters returned to the pastoral interests of their predecessors. They revived problems on lying and oath-breaking and thereby included practical problems in the same forum as systematic theology and theoretical ecclesiology. On occasion theologians also brought greater academic and speculative depth to familiar dilemmas taken from the Decretum and pastoral manuals. More significantly, they treated problems that had previously been the preserve of law and pastoral writing as problems that should be addressed by a theology master. These new qualities played an important role in the formation of casuistry as a discipline.
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The Common Corps of Christendom: Ecclesiological Themes in the Writings of Sir Thomas More (Studies in the History of Christian Thought , No 26). Brill Academic Publishers, 1997.
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11
Stewart-Kroeker, Sarah. Conclusion. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198804994.003.0008.
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This is a concluding reflection on how beauty and moral formation are integrally linked in Augustine’s pilgrimage image, as well as an exploration of the implications for interpreting Augustine’s moral theology. The book uses the peregrinatio image as its guiding lens. This reading of the peregrinatio image drew on Augustine’s understanding of the Platonists, of Christ, of moral formation, beauty, ecclesiology, and the order of love. The central bonds developed are between beauty, moral formation, Christ, and neighbor-love. The peregrinatio image draws these together by portraying the moral formation in Christ as a journey to the homeland initiated and sustained by relationships with beautiful beloveds—Christ and his members—sheltered within the tent of the church.
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Mawson, Michael. Christ, Spirit, and Church. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198826460.003.0007.
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This chapter, ‘Christ, Spirit, and Church’, examines what is entailed in Bonhoeffer’s claim that the church is a reality of revelation. Bonhoeffer provides a rich and nuanced account of the church as established in Christ and actualized by the Holy Spirit. Nonetheless, he also insists that the church is a reality of revelation only as a human community and social entity. It is thus argued that Bonhoeffer’s engagement with social theory is integral to sustaining this dual nature of the church. This is demonstrated with reference to two of Bonhoeffer’s core theological formulations in his ecclesiology: ‘vicarious representative action’ (Stellvertretung) and ‘Christ existing as church-community’ (Christus als Gemeinde existierend). Drawing on this exposition of these core formulations, the chapter reviews and contests Ernst Feil’s charge that Sanctorum Communio lacks a robust Christology.
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Rowell, Geoffrey. Anglican Theological Receptions. Edited by Frederick D. Aquino and Benjamin J. King. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780198718284.013.26.
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The Anglican reception of Newman was coloured for at least the fifty years following his death by the sense of loss, even betrayal, consequent upon his move to the Roman Catholic Church and his disillusionment with the Via Media ecclesiology of a ‘reformed Catholicism’ that he had advocated as an Anglican. Nevertheless there were those, such as the Anglo-Catholic Lord Halifax, who continued to find inspiration in Newman. Michael Ramsey and Pope Paul VI both responded positively to his writings, and the shift in ecumenical attitudes in Vatican II brought a renewed Anglican appreciation of him, particularly in the acceptance of the development of doctrine. Appreciation was especially shown in Anglican evaluations on the centenary of Newman’s death, though sometimes mixed with criticism.
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Webster, Tom. Protestantism and the Devil. Edited by Malcolm Smuts. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199660841.013.24.
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This chapter shows that, despite changes brought about by the Reformation, Shakespeare’s contemporaries understood the devil as a real presence in their world. It explores his roles in theology, as the source of evil; in ecclesiology, as the embodiment of the corrupt Church; in spirituality, as a genuine threat to believers; in popular culture and literature, as a sensationalist and didactic figure; and in demonology, as an aide to witches and cunning folk and an intrusive figure in demonic possessions. The reciprocal influences of these fields are stressed and used to contextualize the devil’s appearances in theatrical performances promoting the Reformation and subsequently the gradual, but belated, demonisation of the theatre. The chapter closes with some application of this analysis to the treatment of the devil in early modern drama as source of explicit temptations and psychological corruption.
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Mawson, Michael. Creation. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198826460.003.0005.
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This chapter, ‘Creation: Primal Sociality’, outlines how Bonhoeffer develops a doctrine of creation (the primal state) as a basis for constructively engaging social theory. This doctrine provides Bonhoeffer with a space within which to draw in concepts and insights from existing social theory, without thereby granting these concepts and insights general applicability (i.e. validity apart from an account of reality in terms of the dialectic of creation, sin, and reconciliation). A doctrine of creation provides Bonhoeffer with a space to begin to develop Christian social-philosophical concepts (e.g. ‘person’, ‘relation’, etc.) and sociological concepts (e.g. ‘community’ [Gemeinschaft], ‘society’ [Gesellschaft], etc.), all of which will prove integral for his ecclesiology or account of the church. In this chapter, it is further argued that Bonhoeffer is involved in a nuanced and careful corrective of existing sociology and its normative anthropological assumptions, especially as represented by Ferdinand Tönnies and Ernst Troeltsch.
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Touber, Jetze. Introduction: Spinoza and Biblical Philology in the Dutch Republic. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198805007.003.0001.
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The introductory chapter sketches the broad developments in Early Modern philology, essential for appreciating Spinoza’s biblical criticism, set against the background of seventeenth-century Dutch society. A historiographical discussion outlines the interfaces between Spinoza’s biblical criticism, Early Modern hermeneutics, and Dutch Reformed theology and ecclesiology. A methodological section introduces the reader to two key concepts: ‘philology’ and ‘scripturarianism’. ‘Philology’ is used to refer to a set of techniques employed to understand the literal wording of ancient texts in their historical contexts: textual criticism, language studies, and historical contextualization, including antiquarianism and chronology. The word ‘scripturarianism’ denotes the continuation of a humanist programme of philological investigation of the Bible in the later seventeenth century, a programme that was increasingly controversial. Concentrating on these aspects in biblical interpretation, seventeenth-century debates regain a measure of complexity that currently threatens to be lost because of a one-sided fascination for rationalist philosophy.
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Battle, Michael. Race, Spirituality, and Reconciliation. Edited by Mark Chapman, Sathianathan Clarke, and Martyn Percy. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199218561.013.43.
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Despite the struggles of defining an Anglican Communion, there is much to celebrate in terms of how dynamic and relevant Anglicanism can be. For example, through Archbishop Desmond Tutu and his theology of ‘Ubuntu’, the Anglican Church provided an important platform from which to demonstrate deeper communal identity. Sages like Tutu demonstrate what it will take, not only for the church but also for nation states, to have a future. Christian identity should no longer lead to culture wars and incommensurate identities. For Anglicans, the future of the church lies in her ability to be catholic—building the capacity to contain diverse worldviews and still flourish. Herein lies the best of Anglican aptitude, namely—spirituality as habitual recollection of the presence of God in the midst of diverse relationships. Through such spirituality, Tutu’s Anglican ecclesiology not only helps the church but also provides the precedent for how nation states will practise reconciliation.
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Givens, Terryl L. Feeding the Flock. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780199794935.001.0001.
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This is a study of the general scheme of organization, offices, authority, and practices that God designed to bring to fruition his ultimate intentions for the human family, which scheme arises out of the theology of the Church of Jesus Christ of Latter-day Saints, that is, Mormonism. As a study of ecclesiology, the focus is on how Mormon ideas and doctrines have been formally implemented through an ecclesiastical structure and modes of worship. Underlying Mormon theology is a radically reconstituted covenant theology, which Mormons call the New and Everlasting Covenant, which has its origins in premortal or pre-existent councils, envisions mortality as an educative process rather than as a digression entailed by an Adamic fall, and finds culmination in the theosis or divinization of all humans. Such theosis anticipates the incorporation of men and women into a heavenly family, which end is achieved through a system of covenants and temple ordinances or sacraments. Also vital to this process are proper authority, or priesthood, an organizational structure to the church, spiritual gifts, and scriptures that include but go beyond the Bible. The study concludes with an overview of Mormon practices of boundary maintenance and discipline.
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Ingalls, Monique M. Singing the Congregation. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190499631.001.0001.
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Singing the Congregation examines how contemporary worship music shapes the way evangelical Christians understand worship and argues that participatory worship-music performances have brought into being new religious social constellations (“modes of congregating”). Through ethnographic investigation of five of these modes—concert, conference, church, public, and networked congregations—this book seeks to reinvigorate the analytic categories of “congregation” and “congregational music.” Drawing from theoretical models in ethnomusicology, congregational studies, and ecclesiology, Singing the Congregation reconceives the congregation as a fluid, contingent social constellation that is actively performed into being through communal practice—in this case, the musically structured participatory activity known as “worship.” By extension, “congregational music-making” is recast as a participatory religious musical practice capable of weaving together a religious community inside and outside local institutional churches. Congregational music-making is not only a means of expressing local concerns and constituting the local religious community; it is also a potent way to identify with far-flung individuals, institutions, and networks that this global religious community comprises. The unique congregations examined in each chapter include but extend far beyond local churches, revealing widespread conflicts over religious authority and far-ranging implications for how evangelicals position themselves relative to other groups in North America and beyond.
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Davies, Michael, Anne Dunan-Page, and Joel Halcomb, eds. Church Life. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198753193.001.0001.
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These original essays from ten leading experts in early Dissenting history, literature, and religion address the rich, complex, and varied nature of ‘church life’ experienced by England’s Baptists, Congregationalists, and Presbyterians during the seventeenth century. Spanning the period from the English Revolution to the Glorious Revolution, and beyond, they examine the social, political, and religious character of England’s ‘gathered’ churches and reformed parishes: how pastors and their congregations interacted, how Dissenters related to their meetings as religious communities, and what the experience of church life was like for ordinary members as well as their ministers, including notably John Owen and Richard Baxter alongside less well-known figures, such as Ebenezer Chandler. Moving beyond the religious experience of the solitary individual, often exemplified by conversion, this volume redefines the experience of Dissent, concentrating instead on the collective concerns of a communally-centred church life through a wide spectrum of issues: from questions of liberty and pastoral reform to matters of church discipline and respectability. With a substantial ‘Introduction’ that puts into context the key concepts of ‘church life’ and the ‘Dissenting experience’, these studies offer fresh ways of understanding Protestant Dissent in seventeenth-century England: through differences in ecclesiology and pastoral theory, and via the buildings in which Dissent was nurtured to the building-up of Dissent during periods of civil war, persecution, and revolution. To do so, they draw on a broad range of printed and archival materials: from the minutes of the Westminster Assembly to the manuscript church books of early Dissenting congregations.
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Hampton, Stephen. Grace and Conformity. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780190084332.001.0001.
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The Reformed Conformity that flourished within the Early Stuart English Church was a rich and distinctive theological tradition that has never before been studied in its own right. While scholars have observed how Reformed Conformists clashed with Laudians and Puritans alike, no sustained study of their teaching on grace and their attitude to the Church has yet been undertaken, despite the acknowledged centrality of these topics to Early Stuart theological controversy. This ground-breaking monograph recovers this essential strand of Early Stuart Christian identity. It examines and analyses the teaching and writings of ten prominent theologians, all of whom made significant contributions to the debates that arose within the Church of England during the reigns of James I and Charles I and all of whom combined their loyalty to orthodox Reformed teaching on grace and salvation, with a commitment to the established polity of the English Church. The study makes the case for the coherence of their theological vision by underlining the connections that these Reformed Conformists made between their teaching on grace and their approach to Church order and liturgy. By engaging with a robust and influential theological tradition that was neither Puritan nor Laudian, this monograph significantly enriches our account of the Early Stuart Church, as well as contributing to the ongoing scholarly reappraisal of the wider Reformed tradition. It builds on the resurgence of academic interest in British soteriological discussion, and uses that discussion, as previous studies have not, to gain valuable new insights into Early Stuart ecclesiology.
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Case, Jay R. Methodists and Holiness in North America. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780199683710.003.0009.
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Baptists in nineteenth-century North America were known as eager proselytizers. They were evangelistic, committed to the idea of a believers’ church in which believers’ baptism was the norm for church membership and for the most part fervent revivalists. Baptist numbers soared in the early nineteenth-century United States though at the cost of generating much internal dissent, while in Canada New Light preachers such as Henry Alline were influential, but often had to make headway against an Anglican establishment. The Baptist commitment to freedom of conscience and gathered congregations had been hardened over the centuries by the experience of persecution and that meant that they were loath to qualify the freedom of individual congregations. The chapter concentrates on exposing the numerous divisions in the Baptist family, the most basic of which was the disagreement over the nature of the atonement, which separated General (Arminian) from Particular (Calvinist) Baptists. Revivals induced further divisions between Regular Baptists who were reserved about them and Separate Baptists who saw dramatic conversions and fervent outbursts as external signs of inward grace. Calvinistic Baptists took a dim view of efforts to induce conversions as laying too much trust in human agency. Though enthusiasm for missions gripped American and Canadian Baptists alike, there were those who feared that missionary societies would erode congregational autonomy. Dissent over slavery and abolition constituted the biggest single division in North American Baptist life. Southern Baptists developed biblical defences of slavery and were annoyed at attempts to keep slaveholders out of missionary work. As a result they formed a separate denomination, the Southern Baptist Convention, in 1845. Baptists had been successful in converting black slaves and black Baptists such as the northerner Nathaniel Paul were outspoken abolitionists. In the South after the Civil War, though, blacks marched out of white denominations to form associations of their own, often with white encouragement. Finally, not the least cause of internal dissent were disputes over ecclesiology, with J.M. Graves and J.R. Pendleton, the founders of Old Landmarkism, insisting with renewed radicalism on denominational autonomy. The chapter suggests that by the end of the century, Baptists embodied the tensions in Dissenting traditions. Their dissent in the public square intensified the possibility of internal disagreement, even schism, their tradition of Christian democracy proving salvifically liberating but ecclesiastically messy. While they stood for liberty and religious equality, they were active in anti-Catholic politics and in seeking to extend state activism in society through the Social Gospel movement.