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1
Flanagan, Brian P. "Jewish-Christian Communion and its Ecclesiological Implications". Ecclesiology 8, n.º 3 (2012): 302–25. http://dx.doi.org/10.1163/17455316-00803004.
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This article addresses the ecclesiological significance of Jewish-Christian relations. Given the development of a non-supersessionist theology of God’s relation to the Jewish people, it asks whether the language of communion might complement the more common language of covenant in developing a Christian theology of the current relations between Jews and Christian. Drawing upon the theology of Jean-Marie Roger Tillard, communion in shared faith, shared hope, and shared mission are raised as possible foundations for this imperfect or incomplete communion. Such a move has implications for both Jewish-Christian relations and dialogue, as well as for method in ecclesiology.
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Harding, Matthew Scott. "A Calvinist and Anabaptist Understanding of the Ban". Perichoresis 10, n.º 2 (junio de 2012): 165–93. http://dx.doi.org/10.2478/v10297-012-0008-2.
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A Calvinist and Anabaptist Understanding of the BanAmidst a growing renewal of interest in Calvinism and Calvin scholarship throughout the globe in the wake of John Calvin’s 500th anniversary of his birth (1509-2009), this article focuses on John Calvin’s early ecclesiological development. In contrast to advancing theories that Calvin developed his ecclesiological understanding of church discipline from earlier Anabaptist doctrines and leaders which he would have been exposed to intimately during his exile in Strasbourg (1538-1541), this article argues that Calvin had already determined and articulated a well-balanced and detailed understanding of the ban (church discipline) before his arrival in the protestant refuge city of Strasbourg. Further, this article argues that Calvin’s sojourn and interaction with Anabaptists in Strasbourg cannot adequately explain Calvin’s ecclesiological understanding or increasing practice of Church discipline in Strasbourg or Geneva, but rather displays a vivid disparity between Calvin and the Anabaptist position on the ban which Calvin denounces as false perfectionism.
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Jähnichen, Traugott. "Anmerkungen zum Konzept einer »ekklesialen Ethik«". Zeitschrift für Evangelische Ethik 52, n.º 5 (1 de diciembre de 2008): 45–48. http://dx.doi.org/10.14315/zee-2008-0508.
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Abstract The lack of common ecumenical ethics is often argued to depend on the differences of ecclesiological concepts. This paper takes up the debate and points out that there are some more different basic assumptions making the development of ecumenical ethics difficult
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Grossi, Vittorino. "La Espiritualidad eclesial en una Iglesia en camino". Augustinus 62, n.º 3 (2017): 355–74. http://dx.doi.org/10.5840/augustinus201762246/24723.
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The present article describes four ecclesiological models elaborated by Augustine of Hippo after his conversion to Christianity within the Catholic Church (Church / auctoritas, Church / communio, Church / Ciuitas Dei, Church / Cross). A brief summary of the ecclesiology of Vatican II is given and indications are given of the Augustinian elements still susceptible of development in the contemporary Church.
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Råmunddal, Lars. "Is Church Development ‘Natural’?" Ecclesiology 10, n.º 3 (15 de octubre de 2014): 313–36. http://dx.doi.org/10.1163/17455316-01001022.
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The aim of this article is to give a theologically and scientifically based answer to the question whether church development is ‘natural’ in the sense that Christian A. Schwarz describes in his book Natural Church Development. Giving a reasonable answer to this question requires, first of all, that an analysis and assessment be done on how Schwarz’s biotic church growth paradigm is constructed and what kind of historical and theological factors have formed Schwartz’s thinking. Part of this theoretical analysis is also to find out what kind of epistemology and ecclesiological ontology seem to be the theoretical basis for Schwarz’s theory. Finally, I will contribute to the debate on the function of biotic growth theory in church development practice. Here I argue mostly out of my own previous empirical research. My conclusion will be that I cannot find any theologically and scientifically sound arguments to support the theory that church growth is natural – or biotic – as Schwarz claims. From a practical viewpoint, I conclude that there is no plausible connection between biotic theory and the church development practices recommended by Schwarz.
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Mokienko , M. "The key transformative tendencies of the Pentecostal religious centres in post-soviet Ukraine". Ukrainian Religious Studies, n.º 77 (15 de marzo de 2016): 66–73. http://dx.doi.org/10.32420/2016.77.635.
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M. Mokienko in his article “The key transformative tendencies of the Pentecostal religious centres in post-soviet Ukraine” points to the direction of development of translocal structures of Ukrainian Pentecostalism. The author examines historical-theological and ecclesiological prerequisites of institutionalisation and argues that integrative processes among Pentecostals led to centralisation of their structures and government and stimulated establishment of these in Ukrainian religious landscape.
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Latinovic, Vladimir. "Local Church in the Global World". Ecclesiology 12, n.º 2 (21 de mayo de 2016): 165–82. http://dx.doi.org/10.1163/17455316-01202004.
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This article gives a brief chronological overview of developments in Orthodox ecclesiology and then focuses on the last phase of this development, so-called ‘national ecclesiology’, which is the current Orthodox ecclesiological model. In the article, national ecclesiology is identified as one of the main sources of the problems which this church faces today. National ecclesiology is blamed for disabling the Orthodox churches from satisfactorily responding to the demands of the modern age, and for inhibiting her adaptation to the globalized pluralistic world. The author also attempts to give an answer to the question of what needs to be done in order to modernize Orthodox ecclesiology.
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Naude, PJ. "The marks of the church in South Africa today - In dialogue with Jürgen Moltmann on his 80th birthday". Verbum et Ecclesia 27, n.º 3 (30 de septiembre de 2006): 944–63. http://dx.doi.org/10.4102/ve.v27i3.196.
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In this celebration of Moltmann’ s 80th birthday, an ecclesiological reading of his well known trilogy, Theology of hope, The crucified God, and The church in the power of the Spirit is attempted. It is asserted that Moltmann’ s discussion of the marks of the church is a high point and summary of his early theological development. These insights are then applied to the situation of the church in South Africa today. The article closes with four contextual questions which are then “answered” in terms of the marks of the church.
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Picanussa, Branckly Egbert. "PENGEMBANGAN KURIKULUM PENDIDIKAN KRISTIANI". Voice of Wesley: Jurnal Ilmiah Musik dan Agama 3, n.º 1 (4 de marzo de 2020): 1–15. http://dx.doi.org/10.36972/jvow.v3i1.30.
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Some Christian education experts have expressed their views on how the church should develop a curriculum to educate church members to achieve maturity in the Christian faith. This article purpose to develop a curriculum for Christian education in Church ministry. The method used is a literature study on the opinions of D. CampbellWyckoff and Maria Harris. The characteristics of Wyckoff and Harris's opinions and various responses in "imaginative dialogue", as well as modifications of the Christian education Foundations, Principles andPractices schemes of Robert W. Pazmino became a model to develop a Christian education curriculum in church life. The development of the Christian education curriculum begins with setting the goal of implementing Christian education for a group in the Christian community. Furthermore, curriculum development requires thecontribution of various development foundations, including biblical, theological, philosophical, educational, scientific and technological, historical, socio-cultural, ecclesiological and psychological.
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KOROLEV, Y. A. "GNOSTICCHARACTER OF V.I. LOPUKHIN'S THEOLOGY". JOURNAL OF PUBLIC AND MUNICIPAL ADMINISTRATION 10, n.º 1 (2021): 121–31. http://dx.doi.org/10.22394/2225-8272-2021-10-1-121-131.
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The purpose of the study is to determine the features and orientation of gnostic character of V.I. Lopu-khin's theology.In the article, the author reveals the problems of the gnosticism influence on V.I. Lopu-khin’s masonic doctrine about the inner church. The scientific novelty of the study lies in the comprehen-sive analysis of V.I. Lopukhin’s works. As a result, the ecclesiological, soteriological and ethical aspects of the main works of the prominent Moscow Martinist, the author reveals a deep interconnection between Masonic and Gnostic ideas and indicates the peculiarities of the concept of “two churches” development in Russian religious and philosophical discourse of the late 19th – 20th centuries.
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Yurush, Andriy. "The Second Vatican Council as a challenge and motivation for development of theological-ecclesiological tradition of the Christian East". Ukrainian Religious Studies, n.º 73 (13 de enero de 2015): 336–45. http://dx.doi.org/10.32420/2015.73.544.
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The article deals with long-term process and measures to intensify the all orthodox efforts during the twentieth century for the preparation of the Ecumenical Orthodox council, which acquired the special dynamics after the Second Vatican Council (1962–1965).
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Morrison, John D. "John Calvin's Christological Assertion of Word Authority in the Context of Sixteenth Century Ecclesiological Polemics". Scottish Journal of Theology 45, n.º 4 (noviembre de 1992): 465–86. http://dx.doi.org/10.1017/s0036930600049310.
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The late medieval synthesis reflected in the Fourth Lateran Council (1215) generally and in the doctrine of transubstantiation in particular established an understanding of the nature of the church and authority that was to be varied and wide in its effects. Transubstantiation as doctrine and as coalescor of Church worship laid the groundwork for a particularly formative understanding of the ekklesia of Christ. It issued in a view of immanental, divine authority and grace that would come to manifest itself in the indulgences, the treasury of merits, invocation of saints, relics, etc. To be critical of the Mass was to bring into question the entire hierarchy of the Church and its authority on earth. In this context of strong ecclesiological authority, God was reckoned primarily as immanent and immediate through the papal head. In the face of this development, John Calvin asserted that Christ, as center of all true Christian reality, is the necessary focus and the preeminent authority in and to the Church through the Word of God, the Scriptures.
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Payne, John B. "Schaff and Nevin, Colleagues at Mercersburg: The Church Question". Church History 61, n.º 2 (junio de 1992): 169–90. http://dx.doi.org/10.2307/3168262.
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For both Schaff and Nevin, while they were colleagues at Mercersburg, the issue of issues in mid-nineteenth century America as well as in Continental Europe and in England, was “the church question.” This subject has already been provided a seminal treatment by James H. Nichols to which all later students of Mercersburg Theology are deeply indebted. The purpose of this article is to attempt to shed new light on this question by focusing upon what was for both of them a critical ecclesiological issue, one upon which they in part agreed and in part disagreed—namely, the question of historical development. It is this issue which I believe especially provoked Nevin's theological crisis. This essay will also seek to describe Schaff's role in this crisis.
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Szmajda, Jarosław. "Prolog Ewangelii Jana w tradycji liturgicznej Kościoła prawosławnego – ku przekładom na język staro-cerkiewno-słowiański. Prolegomena". Poznańskie Studia Polonistyczne. Seria Językoznawcza 26, n.º 2 (15 de diciembre de 2019): 269–80. http://dx.doi.org/10.14746/pspsj.2019.26.2.18.
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The most important issues related to the Church Slavonic translation of the liturgical pericopes of the Good News of the Resurrection of Christ presented in this article indicate the appearance of a great number of variants unknown in the Slavic region. An attempt to translate them is to some extent an analysis of their theological content conducted by the translators and authors of particular manuscripts. In the seventeen verses of the Prologue of the Gospel of St. John, the development of the theological thought is apparent. This pericope begins with the creation of the world and concludes on a strong ecclesiological note. The most significant variants of the Church Slavonic translation of the liturgical pericopes for the Feast of the Resurrection of the Lord indicate and emphasise their essential theological content.
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Williams, C. Peter. "‘Too Peculiarly Anglican’: The Role of the Established Church in Ireland as A Negative Model in the Development of the Church Missionary Society’s Commitment to Independent Native Churches, 1856-1872". Studies in Church History 25 (1989): 299–310. http://dx.doi.org/10.1017/s0424208400008755.
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Henry Venn, the CMS honorary secretary between 1841 and 1872, is rightly regarded as the great exponent of self-supporting, self-propagating, and self-governing churches. I have argued elsehwere that his principles took many years to assume their final shape and that, when they did, they contained what was regarded as an ecclesiological anomaly—that there should be separate bishops for different races in the same geographical area. Between about 1856 and 1872 Venn became increasingly daring in his proposals, abandoned his support for the idea of a single European bishop wherever there were European settlers and was instrumental, not only in having Samuel Crowther appointed as the first black bishop in West Africa or in responding positively to suggestions of an Indian bishop for South India, but also in proposing, both in India and in China, that the needs of a truly culturally integrated independent ‘native’ church demanded that its structures should be separated from those of the imported European church.
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Hughes, Brian W. "Book Review: Marr, Ryan: To Be Perfect Is To Have Changed Often: The Development of John Henry Newman’s Ecclesiological Outlook, 1845–1877". Theological Studies 80, n.º 4 (diciembre de 2019): 992–94. http://dx.doi.org/10.1177/0040563919875226d.
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Cimorelli, Christopher. "To Be Perfect Is to Have Changed Often: The Development of John Henry Newman's Ecclesiological Outlook, 1845–1877 by Ryan J. Marr". Newman Studies Journal 16, n.º 1 (2019): 118–21. http://dx.doi.org/10.1353/nsj.2019.0014.
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De Roest, H. P. "Een ecclesiologie van de kleine gemeente". Verbum et Ecclesia 24, n.º 1 (15 de octubre de 2003): 40–52. http://dx.doi.org/10.4102/ve.v24i1.310.
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The birth of the small congregation involves the calling of people, who are touched and are taken up in a mystical way into a movement that follows Jesus. In this way, members are introduced to another dimension underlying day to day life. With regard to the postnatal development, the quantitative increase or decrease of the congregation is considered. There are many reasons why people may join or sever themselves from a congregation but, in this regard, the relationship with God is fundamental. The qualitative development of a congregation relates to the interplay between context and calling on the one hand, and on the other, context and Christian tradition. Questions from own ranks as well as from outsiders may refer to the realization of the congregation’s calling and the meaning of tradition in a particular context. These questions may lead to renewal. An ecclesiological meditation is incomplete if factors retarding the growing and learning process are disregarded. Attention to factors promoting such a process gives ground thereto. In this regard group dynamic analyses are helpful.
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DUNN, GEOFFREY D. "The Church of Rome as a Court of Appeal in the Early Fifth Century: The Evidence of Innocent I and the Illyrian Churches". Journal of Ecclesiastical History 64, n.º 4 (9 de septiembre de 2013): 679–99. http://dx.doi.org/10.1017/s0022046913001528.
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In the early years of the fifth century a significant step in the development of the Roman Church's claim to a universal jurisdiction was taken as it clarified its relationship with the Churches of Eastern Illyricum. Among the letters of Innocenti, bishop of Rome from 402 to 417, there are a half dozen addressed to the churches within that prefecture, politically now in the East but ecclesiastically still looking to Rome. Yet the authority exercised by the Roman bishop was not all-encompassing, being restricted primarily to judicial matters. This article considers Innocent'sepistulaxviii, written to a group of Macedonian bishops, headed by Rufus, bishop of Thessaloniki, Innocent's vicar, in which Rome acts as a court of appeal in the matter of Bubalius and Taurian. What is fascinating is the role that forgery played in the appeal process. It is argued that the evidence should be considered in its own historical context and not in the light of later ecclesiological understandings.
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Dien, Novry. "Gereja Persekutuan Umat Allah". Media (Jurnal Filsafat dan Teologi) 1, n.º 1 (6 de octubre de 2020): 49–64. http://dx.doi.org/10.53396/media.v1i1.6.
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This essay deals with the idea of the church as the people of God according to Lumen Gentium, a Second Vatican Council’s document on the Catholic Church. The author tries to explore and understand the historical background of this idea and its development. This idea can be traced in the patristic time when the church was still limited to some small communities in which the leadership of the church was more charismatic. As the Church grew bigger and needed to be organized, the role of the hierarchy was clearly emphasized and enjoyed its almost absolute privilege during the Middle Ages. The Church restored its initial understanding in the Second Vatican Council which opened the windows for active role of the lay persons in the life of the church, working together with the hierarchy to present salvation to the world. This essay also tries to explore some problem regarding this idea which arose in ecclesiological discourse after the Second Vatican Council.
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Aspin, Philip. "‘Our Ancient Architecture’: Contesting Cathedrals in Late Georgian England". Architectural History 54 (2011): 213–32. http://dx.doi.org/10.1017/s0066622x00004056.
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Recent research has transformed our understanding of the late eighteenth and early nineteenth centuries as a phase in the wider process of the Gothic Revival. While historical writing on the Gothic Revival had previously tended to see the significance of the period between 1790 and 1820 largely in terms of its academic contribution to the later development of Victorian Gothic Revival architecture, emphasizing especially the role of antiquarian scholarship in providing a basis of archaeological accuracy upon which subsequent architects could draw, more diverse angles have been opened up within the last couple of decades. Research by Simon Bradley, Chris Brooks and others has illuminated debates on the origins of the Gothic style itself and the patriotic language underpinning them, and has added greatly to our understanding of the associations between Gothic and ‘Englishness’. Rosemary Hill has investigated the ambiguous and problematic religious connotations of Gothic. Simon Bradley has authoritatively anatomized the increasingly enthusiastic take-up of Gothic by the Anglican Church in the first few decades of the nineteenth century, and has uncovered a rich prehistory of ecclesiological principles before the foundation of the Camden Society and all its powerfully misleading retrospective propaganda.
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Tavares, Sinivaldo Silva. "Unidade na pluralidade: A eclesiologia de J.-A. Möhler (1796-1838)". Revista Eclesiástica Brasileira 64, n.º 256 (14 de mayo de 2019): 836. http://dx.doi.org/10.29386/reb.v64i256.1696.
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Na ocorrência dos quarenta anos da Lumen Gentium, o Autor chama a atenção para a contribuição “pioneira” de J.-A. Möhler ao amplo debate acerca daquelas instâncias de “renovação eclesiológica” anteriores e concomitantes ao Vaticano II. A inclusão recíproca dos princípios pneumatológico e cristológico, mediante a mútua articulação, tornou possível a elaboração de uma eclesiologia relevante e ainda mais próxima à tradição. Resistindo aos ventos contrários da neo-escolástica e do integralismo antimodernista, as reverberações de seu pensamento chegaram até o Vaticano II e, ainda hoje, continuam gozando de uma surpreendente atualidade.Abstract: In memory of the forty years of the Lumen Gentium, the Author calls attention to J.-A. Möhler’s “pioneer” contribution to the ample debate about those instances of “ecclesiological renovation” that happened before and concomitantly with the Vatican II. The inclusion of the pneumatological and Christological principles, by means of their mutual articulation, made possible the development of a relevant ecclesiology that was even closer to the tradition. Resisting the opposing winds of the neo-scholasticism and of the anti-modernist integralism, the echoes of his thought reached the Vatican II and, to date, continue to be surprisingly contemporary.
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Красильников, Михаил. "The Impact of Historical Processes on the Territorial Boundaries of the Local Orthodox Churches". Праксис, n.º 2(4) (15 de agosto de 2020): 242–52. http://dx.doi.org/10.31802/praxis.2020.4.2.015.
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В статье рассматриваются вопросы влияния исторических процессов на формирование границ Поместных Церквей. Автор выделяет три этапа развития территориального устройства внутри Вселенской Церкви - это доникейский, имперский и постимперский. В статье приводятся каноны, которые защищают единство Церквей, выделяется роль императора в сохранении целостности Церквей, а также обозначаются угрозы раздробленности Поместных Церквей, вызванные падением Константинополя. В статье рассмотрены современные тенденции к созданию автокефальных Церквей по политическим и национальным причинам. Автор делает вывод о необходимости решения экклезиологической проблемы через возвращение к наднациональности Церквей. Одним из путей решения является изучение возможности доникейского формата территориального устройства в наши дни. The article examines the influence of historical processes on the formation of the borders of Local Churches. The author identifies three stages in the development of the territorialstructure within the Ecumenical Church - PreNicene, imperial and postimperial. The article lists the canons that protect the unity of the Churches, highlights the role of the emperor in pre serving the integrity of the Churches, and also identifies the threat of fragmentation of the Local Churches caused by the fall of Constantinople. The article discusses current trends towards the creation of autocephalous Churches for political and national reasons. The author concludes that it is necessary to solve the ecclesiological problem through a return to the supranationality of the Churches. One of the solutions is to study the possibility of a pre Nicene format of the territori al structure in our days.
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Miller, Edward Jeremy. "To Be Perfect Is to Have Changed Often: The Development of John Henry Newman's Ecclesiological Outlook, 1845–1877. By Ryan J. Marr. New York: Lexington Books, 2018. xxxviii + 195 pages. $100.00." Horizons 47, n.º 2 (diciembre de 2020): 396–97. http://dx.doi.org/10.1017/hor.2020.81.
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Payne, Daniel P. "Nationalism and the Local Church: The Source of Ecclesiastical Conflict in the Orthodox Commonwealth". Nationalities Papers 35, n.º 5 (noviembre de 2007): 831–52. http://dx.doi.org/10.1080/00905990701651828.
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Much of the social science literature pertaining to the development of civil society in post-communist Eastern Europe focuses on the issue of religious pluralism, especially the relationship of religious minorities and new religious movements (NRMs) to the state and their established Orthodox churches. Their findings suggest that the equation of ethno-religious nationalism, cultural identity, and the state becomes a hindrance to religious pluralism and the development of civil society in these nation-states. As a result, social scientists depict these national churches, and in most cases rightly so, as being the caretakers and fomenters of ethno-religious nationalism in their particular states. A factor in this debate that is often overlooked, however, is the role of the local church in intra-ecclesial relations. Is the concept of the “local church,” which developed in the time of the Roman and Byzantine Empires, to be identified with the modern national church? If this is the case, these churches may be guilty of the sin of ethno-phyletism, which the Council of Constantinople condemned in 1872 in regards to the Bulgarian schism. Additionally, while the development of religious pluralism in post-communist society with the proliferation of Protestant Christian sects and NRMs challenges the religious hegemony of the national churches, even more problematic has been the issue of inter-territorial Orthodox churches in Eastern Europe. The existence of a plurality of national Orthodox churches in the same territory violates the ecclesiological principle of the “local church” as well as perpetuates the sin of ethno-phyletism. While some social scientists may laud the development of a multiplication of churches in the same territory, from an ecclesiastical standpoint such a multiplication denies the unity and identity of the Orthodox Church as the one, holy, catholic and apostolic Church, which it confesses to be. What social scientists have failed to discuss is this important self-understanding of the Orthodox churches, especially as it pertains to inter-Orthodox ecclesial relations. Only with this self-understanding of the church blended with the issue of ethno-nationalism can the problems pertaining to the relations and development of ethno-national churches be properly understood.
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Deavel, David P. "To Be Perfect is to Have Changed Often: The Development of John Henry Newman's Ecclesiological Outlook, 1845–1877. By Ryan J. Marr. Lanham: Lexington Books/Fortress Academic, 2018. XXXVIII + 195 pp. $100 hardback; $95 ebook." Church History 88, n.º 1 (marzo de 2019): 251–54. http://dx.doi.org/10.1017/s0009640719000957.
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Legrand, Hervé. "Differentiated Consensus as a Means of Correcting Unilateral Ecclesiological Developments?" Ecumenical Review 71, n.º 3 (julio de 2019): 267–79. http://dx.doi.org/10.1111/erev.12436.
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HWANG, TSUNG-I. "Exploring Ruist Influences of Moral Self-Cultivation on the Mandarin Union Version of the Chinese Bible (CUV)". Journal of the Royal Asiatic Society 30, n.º 1 (enero de 2020): 41–55. http://dx.doi.org/10.1017/s1356186319000397.
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AbstractThe influences of Chinese traditional culture, especially the traditional Three Teachings and folk religion, on the Mandarin Union Version of the Chinese Bible (first edition, 1919) and the resulting complications are explicit in some contexts but implicit and subtle in other contexts. Some influences are helpful for Chinese people's proper understanding of biblical truth and theology in a Chinese context, but other influences can be misleading. In this paper, I will examine three translated Chinese phrases in the Mandarin Union Version that show evidence of Ruist influences: (1) “xūxīn de rén” “虛心的人”, in Matthew 5:3, (2) “tiānguó shì nǔlì jìnrù de﹐nǔlì de rén jiù dézháole” “天國是努力進入的﹐努力的人就得著了”, Matthew 11:12, and (3) “lǎoliàn” “老練”in Romans 5:4. Ruist influences is explicit in the first two cases but implicit in the third case, I will first analyze the verses and argue that they reflect the dominant Ruist ideology of moral self-cultivation instead of the biblical vision of transformation by “gracious moral cultivation”. Then I will demonstrate how Chinese readers might respond based on the context of each verse: Some Chinese readers might detect the inconsistenices between the Ruist emphasis on moral self-cultivation and a more general biblical theology, especially in an intertextual context of other Bible passages that explicitly teach the total depravity of human beings (e.g. Romans), as well as reconciliation and redemption by the free gift of Christ's grace for salvation and sanctification (e.g. Ephesians). Other Chinese readers might be misled by Ruist suggestions that they pursue sanctification and transformation only by means of moral self-cultivation that relies solely on their willpower. I will conclude by arguing how mistranslating and misinterpreting these verses can cause possible complications, especially negatively masking behaviour, in the personal and interpersonal spiritual transformation and ecclesiological development among Chinese Christians.
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Scopinho, Sávio Carlos Desan. "A questão do laicato. Um Tributo a José Comblin e Hugo Assmann". Revista Eclesiástica Brasileira 79, n.º 314 (18 de diciembre de 2019): 682. http://dx.doi.org/10.29386/reb.v79i314.1909.
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A questão do laicato está presente em vários campos da teologia e em muitos documentos do magistério eclesiástico. No desenvolvimento da Teologia da Libertação na América Latina essa questão foi apresentada de maneira implícita, embora sempre presente em vários momentos e com diversas abordagens específicas. No Brasil, a temática foi muito enfocada na perspectiva das Comunidades Eclesiais de Base e na reflexão de vários teólogos da libertação, com destaque para José Comblin e Hugo Assmann. A proposta deste artigo é apresentar duas obras desses autores cuja temática do laicato faz parte de seu conteúdo. José Comblin, em sua obra “Teologia da Cidade”, e Hugo Assmann, com seu livro “Teologia desde a Prática da Libertação”, ambos publicados respectivamente em francês e espanhol, propõem, cada um com suas peculiaridades, uma abordagem interessante e oportuna sobre a questão do laicato, pertinentes no atual contexto eclesial e eclesiológico da Igreja Católica diante do pluralismo cultural e religioso da sociedade, particularmente, latino-americana contemporânea. A retomada de suas interpretações visa apresentar a importância desses teólogos brasileiros e, mais que isso, recuperar a pertinência da temática do laicato, presente na história da Igreja Católica, no contexto do Concílio Vaticano II (1962-1965) e no desenvolvimento da Teologia da Libertação latino-americana. Abstract: The laity issue is present in several fields of the theology and in many documents of the Ecclesiastical Magisterium. In the development of the Liberation Theology in Latin America this issue was presented implicitly, although it has been present in various moments and with several specific approaches. In Brazil, the theme has been very focused in the perspective of the Basic Ecclesial Communities and in the reflection of various liberation theologians, with special focus on José Comblin and Hugo Assmann. The proposal of this article is to present two titles of these authors, in which the laity issue takes part of its content. José Comblin, in his title “The City Theology”, and Hugo Assmann, with his book “The Theology since the Liberation Practice”, published in French and in Spanish respectively, propose an interesting and opportune approach about the laity issue, each one with his peculiarities, which still has relevance in the current ecclesial and ecclesiological context of the Catholic Church before the cultural and religious pluralism of the contemporary society. The resumption of their interpretation aims to present the importance of these Brasilian theologians. Furthermore, it intends to recover the relevance of the laity issue present in the history of the Catholic Church in the context of the Second Vatican Concil (1962-1965) and in the development of the latin-american Liberation Theology.
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Watson, Nick J. "New directions in theology, church and sports: A brief overview and position statement". Theology 121, n.º 4 (20 de junio de 2018): 243–51. http://dx.doi.org/10.1177/0040571x18765431.
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There has been a significant increase in scholarship, empirical research (within both theology and the social sciences) and church-based initiatives focused on sport and Christianity during the last decade. This article seeks to briefly map these developments and provide a position statement by way of addressing two topics: theological reflection on sport; and church and para-church engagement in sport. In conclusion, a number of recommendations are provided for future research and ecclesiological praxis.
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Ryan, Gregory A. "The Reception of Receptive Ecumenism". Ecclesiology 17, n.º 1 (15 de abril de 2021): 7–28. http://dx.doi.org/10.1163/17455316-bja10008.
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Abstract Receptive Ecumenism (re) has been presented as a distinctive ecumenical approach for nearly fifteen years, and it is eight years since Paul Avis asked the critical question, ‘Are we Receiving Receptive Ecumenism?’ The main part of this essay addresses that question by surveying the different ways in which re has been received in the academy, in ecumenical bodies, and in the life of the churches. A shorter section then outlines a proposal for viewing re in a wider ecclesiological context, rather than simply as an ecumenical practice. The essay primarily focuses on resources developed since 2012 in order to assess the breadth and depth of contemporary reception of re, and potential future developments.
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Siniy, Valentin. "Eclesiological Communitarism of Miroslav Volf". Ukrainian Religious Studies, n.º 91 (11 de septiembre de 2020): 127–50. http://dx.doi.org/10.32420/2020.91.2147.
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Abstract: The article analyzes the features of the doctrine of the church of the outstandingProtestant theologian of the early XXI century Miroslav Volf. Volf's understanding of the church as a reality that preceded the emergence of the individual as a Christian means a radical break with liberal Protestant ideas of the church community as created by the voluntary decision of individuals. But Volf does not share the collectivist idea of the church as an organism in which the individual is completely subjugated to the whole. It is established that Volf creates a communitarian model of the church, in which the church community is understood as the unity of diversity. Unity itself has the character of interpersonal relations. Individuals with different charisms in the community interact with each other like the fellowship of the Three in God. Communitarianism in Volf's ecclesiology as a "middle way" between liberal individualism and total collectivism has all the hallmarks of postliberal theological theory. It is proved that Volf's communitarianism became a creative development of Christian personalism of the XX century with its emphasis on the existential freedom of the individual and the importance of interpersonal relations.
Volf succeeded in building ecclesiological communitarianism not so much because of his many specific speculations about the organization of church communities, but because of his vision of personalism. Namely, as we noted above, Volf combines the idea of personality as dependent on its relations with other personalities (here he develops Ratzinger's theory) with the vision of personality as an apophatic secret that is higher than all its properties and charisma (here he creatively interprets the theory Zizioulas). Accordingly, a personality that exists in absolute openness to the influences of other personalities on the one hand, and is absolutely unique on the other, makes possible the existence of a communitarian church community. Volf emphasizes that the catholicity (completeness and completeness) of the individual Christian personality is as necessary as the catholicity of the whole church community. The characterization of the individual as a conciliar presupposes not only the traditional ideal of the integrity of all faculties and the charisma of the individual in his intention to communicate with God, but also the vision of the legitimacy of the inner diversity of the individual. The possible complexity of the identity of the individual is almost infinite, and the willingness to accept it in the community - the main feature of Volf's communitarianism. Similarly, every ecclesial community must be ready to accept as Christian all other ecclesial communities, whatever the peculiarities of their identity. It is clear that such an understanding of catholicity is possible only in Protestantism. As Volf rightly points out, Catholicism presupposes that the ecclesial community must be the local embodiment of the common ecclesial identity of the whole structure, and Orthodoxy emphasizes that a separate community is necessarily identical in identity to the common identity of the church through the Eucharist. Volf's communitarianism allows us to describe church communities and their associations as network structures in which all individuals are active actors whose abilities and charisms are important for the constitution of communities.
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DAY, ANDREW KENNETH. "HOBBES'S CHANGING ECCLESIOLOGY". Historical Journal 62, n.º 4 (13 de noviembre de 2018): 899–919. http://dx.doi.org/10.1017/s0018246x18000304.
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AbstractReaders of Hobbes have sought to account for differences between the arguments of his most influential texts. In De cive Hobbes (tepidly) endorsed apostolic structures of spiritual authority, while in Leviathan he at last unleashed his vehement anticlericalism. I argue that these disparities do not reflect an identifiable change in Hobbes's ideas or principles over time. Rather, the political context in which Hobbes composed his treatises drastically altered over the course of his writing career, and the Hobbesian theoretical significance of those contextual developments best accounts for some ecclesiological inconsistencies across his oeuvre. There was, throughout the brief and tumultuous period after the regicide during which Hobbes composed Leviathan, no sovereign power in England to whom he should defer, and consequently he acquired certain liberties that subjects in a civitas forgo. Those included the renewal of his right to wage a ‘war of pens’ against High Anglican episcopal power.
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Petrovic, Predrag. "Aspects of ecclesiastical reception of scientific achievements in genetics". Theoria, Beograd 60, n.º 4 (2017): 141–56. http://dx.doi.org/10.2298/theo1704141p.
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Ideological nationalism is phenomenon that greatly reflects the ecclesiastical aspects of existence and that has marked the history of European and global civilization in the last two centuries. A no lesser threat lies in the invasive ideology of globalism, which has been being intensively developed for the past half a century. In this respect it is important to note that advances in genetics can contribute to the liberation of many socio-scientific disciplines, liberation from ideological shackles which were first imposed and then inherited. Thus, modern theological doctrine accepts genetic scientific achievements in aspects that are inherent to its ecclesiastical level of existence. In this respect theological doctrine welcomes the developments in the field of genetic research of haplogroups, which is now of much help in scientific and experimental ways to the ecclesiological understanding of the unity of people, which the Orthodox Church has been witnessing throughout the centuries with its own mode of existence.
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Atherstone, Andrew. "Newman's early Roman Catholic legacy, 1845–1854. By C. Michael Shea. Pp. xiv + 230. Oxford–New York: Oxford University Press, 2017. £60. 978 0 19 880256 3 - To be perfect is to have changed often. The development of John Henry Newman's ecclesiological outlook, 1845–1877. By Ryan J. Marr. Pp. xxxviii + 195. London–New York: Lexington Books/Fortress Academic, 2018. £70. 978 1 978700 57 4". Journal of Ecclesiastical History 70, n.º 3 (julio de 2019): 664–65. http://dx.doi.org/10.1017/s0022046919001039.
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HUNTER, IAN. "CHARLES TAYLOR'SA SECULAR AGEAND SECULARIZATION IN EARLY MODERN GERMANY". Modern Intellectual History 8, n.º 3 (27 de septiembre de 2011): 621–46. http://dx.doi.org/10.1017/s1479244311000370.
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In this essay I discuss the historical adequacy of Charles Taylor's philosophical history of secularization, as presented in hisA Secular Age. I do so by situating it in relation to the contextual historiography of secularization in early modern Europe, with a particular focus on developments in the German Empire. Considering how profoundly conceptions of secularization have been bound to competing religious and political programmes, we must begin our discussion by entertaining the possibility that modern philosophical and historiographic conceptions of secularization might themselves be outcrops of this unfinished competition. Peter Gordon has rightly observed that Taylor's philosophical history of secularization is a Catholic one, and that this is bound up with a specific (neo-Thomist) view of secularization as a theological and ecclesiological “disembedding” of rational subjectivity from its prior embodiment in a sacral body, community (church), and cosmos. Taylor delivers this history in his “reform master narrative”: that certain fundamental religious and cultural reforms or changes in early modern Europe wrought the secularization responsible for a modern epoch of “unbelief”.
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Houtepen, Anton. "Porto Alegre 2006: Called to be the One Church: Ecumenism beyond its Crisis?" Exchange 36, n.º 1 (2007): 87–102. http://dx.doi.org/10.1163/157254307x159434.
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AbstractFrom 9-23 February 2006 the World Council of Churches held its 9th Assembly in Porto Alegre, Brasil with the theme God, in your grace, transform the world. It gathered in an atmosphere of crisis in the ecumenical movement, caused by global political and religious developments, post-modern thinking on the value of plurality and difference and by the slow reception of ecumenical agreements. The Assembly, though, became a sign of hope beyond the ecumenical crisis. Its reflections and proposals on Globalisation and economic injustice, on Christian identity and religious plurality and on Church Unity and the Mission of the Church demonstrate a matured ecumenical and ecclesiological awareness, strengthened by a new method of decision-making by consensus. The document Called to be the one Church might be seen as the constitutional basis for a reconfiguration of the ecumenical movement and as a refinement of the Toronto Declaration of 1950. It formulates a matrix of catholicity and of a legitimate diversity of church forms within an essential convergence about its structures of continuity and mission.
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Stone, Lance. "Word and sacrament as paradigmatic for pastoral theology: in search of a definition via Brueggemann, Hauerwas and Ricoeur". Scottish Journal of Theology 56, n.º 4 (23 de octubre de 2003): 444–63. http://dx.doi.org/10.1017/s0036930603211157.
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The current debate about the nature and parameters of pastoral theology emphasises practice as both the source and the end of theological reflection: pastoral theology as reflection on practice with a view to transforming practice. This raises issues for pastoral theologians from the Reformed tradition, which prioritises word and prizes scripture and preaching as fundamental ways in which the word is mediated to us. Current philosophical, cultural and ecclesiological developments emphasise the constructed nature of our worlds, the crucial place of language in world construction, and the ‘textured’ nature of the community of faith. Thus theologians associated with the term ‘post-liberal’ emphasise that in a time of displacement, marginalisation and identity crisis the church, like the Jewish community in exile, returns to its texts as its home and the source of its identity and its practice. Taking the theology of Walter Brueggemann as a starting point, this paper explores the relationship between proclamation and practice in the church's life, and seeks, through a Reformed paradigm of word and sacrament, a ‘post-liberal’ redefinition of pastoral theology that gives a higher profile to the church's ‘peculiar speech’.
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Råmunddal, Lars y Reidar Salvesen. "Teologi for endring?" Scandinavian Journal for Leadership and Theology 6 (12 de enero de 2019). http://dx.doi.org/10.53311/sjlt.v6.41.
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A Theology for Change? Change in Churches in a Holistic Ecclesiological Perspective
The question we have been seeking to answer in this article is why it is so important to have -not just an organizational justification for change in congregations, but also a theological one – or more precisely an ecclesiological one. We argue for what we have named a holistic ecclesiological understanding of change where we specifically discuss the relationship between the normative and non-normative factors’ impact on church development and change. Our focus is not on the level of church denominations, but on the local congregational level. Change in churches must always be adapted to the specific ecclesiastical and local context in which it is performed, but at the same time there will always be some fundamental and more principled questions of ecclesiological nature that one should think through – no matter how the ecclesiastical and local context looks like. The focus of the article is therefore how a holistic ecclesiological perspective influences both how one thinks about change and the implementation in congregations.
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Råmunddal, Lars. "Hva handler menighetsutvikling egentlig om?" Scandinavian Journal for Leadership and Theology 2 (11 de noviembre de 2015). http://dx.doi.org/10.53311/sjlt.v2.5.
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What is Church Development Really About? A Critical Analysis of Various Strategic Approaches to Church Development in Light of a Comprehensive Ecclesiological Model This article aims to provide an academic founded answer to the question why it is imperative that considerations concerning church development should be grounded on a holistic ecclesiological thinking – and not only on the attempt to develop one or a selective range of church developing fa to church development thinking and practicrtant ecclesiological and strategic issues concerning church development – but it also shows that the strength of each approach is their weakness too – namely one-sidedness. In light of a holistic ecclesiological thinking, each approach can be judged as reductionist, since they all restrict the congregation’spotential for development to a specific part of church life. The last part of the article argues for the importance of developing the church: a) both as a Spirit-made, unique entity and a "real" human community, and b) as simultaneously biblically and historically rooted and culturally relevant. One main standpoint defended here is that the church's theological dimension must never be detached from the sociological context – and vice versa. If this happens, it may have serious consequences – not only for views on the organization and management of the church, but also for the spiritual character of the church. Regarding the question of how one can conceive a congregation in the sense b) above, the article argues for what might be called a normative-contextual approach. This implies that the church always must relate itself to contemporary culture – and at the same time must show resistance to elements in contemporary culture which conflict with essential biblical values.
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Råmunddal, Lars. "Konfesjonelle tradisjoner – problem eller mulighet?" Scandinavian Journal for Leadership and Theology 4 (4 de julio de 2017). http://dx.doi.org/10.53311/sjlt.v4.22.
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Church Traditions – Problem or Opportunity? About the Significance of Denominational Traditions for Church Development The question I attempt to answer in this article is how church traditions can play a positive or constructive role in local church development – and when and why they cannot do so, but on the contrary, become an obstacle to developing churches in an ecclesiological holistic way. One of the main reasons why church traditions become a problem for church development today is to emphasize either the historical or the contemporary context of the church. Based on a holistic ecclesiological model, the article argues that a local church always stands in the tension between, on the one hand, the long history and tradition of the Christian Church – where “my” church tradition also is located –, and on the other hand, the Church’s presence in a given time and culture. In order to assess the constructive value of church traditions and their significance for church development, I recommend inspiration and guidance gained from thinking developed, in general, according to the concepts of detraditionalization and retraditionalization – and according to what is related to the question of a tradition’s “intention”, in particular. Here the article argues that the using and re-using potential of church traditions does not have to be not only linked to the historical dimension of the Church, but also to the socio-cultural one. Looking at the church landscape in Scandinavia today, one will find that there are representatives of local churches that relatively and unilaterally emphasize the practice of sacrament and liturgy. This is accentuated partly by those who wish to modernize meetings, music and forms of communication with the intention to adapt the church to the contemporary culture, and partly by those who try to find a balance between traditional values and contemporary ones. The United Malmö church is appointed out as an example of the latter way of thinking church development.
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De Wet, F. W. "Die aanwending van Rolf Zerfass se handelingswetenskaplike model in prakties-teologiese teorievorming – ’n gereformeerde perspektief". In die Skriflig/In Luce Verbi 40, n.º 1 (30 de julio de 2006). http://dx.doi.org/10.4102/ids.v40i1.333.
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Utilising Rolf Zerfass’s operational scientific model in developing practical-theological theory – a reformed perspective Rolf Zerfass’s operational scientific model for correcting Christian-ecclesiological praxis is frequently utilised in practical- theological research at the North-West University. At face value Zerfass’s model seems to serve as an ideal framework in guiding a practical-theological study through all the relevant methodological phases – emphasising the cycle needed to move from a problematic Christian-ecclesiological praxis to a new praxis and offering a clear vision on hermeneutical interchange between theological tradition and operational praxis; theology and social sciences. A practical-theological researcher operating from a reformed frame of reference should, however, assess to what extent Zerfass’s model could serve his/her own unique vision on points of departure and goals set for developing practical-theological theory. The context in which Zerfass’s model was developed should be taken into account. Utilisation of this model should be evaluated in its own context, by means of asking essentially critical questions like the following: Does the model guide thought development in such a way that a theocentric approach is not undermined by an anthropocentric focus? To what extent are the normative focus and life-changing power of the revelation of God in Scripture addressed in the process of hermeneutical interchange? Does a cyclical approach (continually replacing one praxis by a subsequent one) address the reformational task of Practical Theology sufficiently? Does the model’s expression of the relationship between Practical Theology and social sciences not compromise the theological quality of Practical Theology? The conclusion arrived in this article is that some essential modifications are needed when utilising Zerfass’s model from a reformed context.
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Van Rooy, J. A. "Die bydrae en relevansie van die missiologlese besinning in die GKSA". In die Skriflig/In Luce Verbi 29, n.º 1/2 (25 de junio de 1995). http://dx.doi.org/10.4102/ids.v29i1/2.1540.
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Taking into account the small number of missiologists in the Reformed Churches in South Africa, the contribution of this small denomination towards the development of the theology of mission is remarkable. Apart from many publications of a popular nature, almost a hundred scientific dissertations, books or articles have appeared during the last thirty years, covering the fields of inter alia, the biblical foundations of mission and the theology of mission. These fields can be divided into five sub-themes, to wit: the history of missiology, reflection on the nature of mission and evangelism, the dogmatic basis of mission, the nature of salvation and ecclesiological aspects of mission. Additional fields covered include reflection on the practice of mission (which includes mission strategy and means and methods of mission), the socio-economical and cultural dimensions of mission, the theory of communication, syncretism, different religions and history of mission.
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Vorster, J. M. "Die diens van die Gereformeerde predikant". In die Skriflig/In Luce Verbi 31, n.º 3 (25 de junio de 1997). http://dx.doi.org/10.4102/ids.v31i3.1612.
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This research article focuses on the traditional view and pattern of ministry as practised in the Reformed Churches in South Africa. The relevant ecclesiastical documents in this regard are studied. This investigation reveals a three-fold definition of the task of the ministry namely, the ministry of the Word of God and the sacraments, the leading in prayer in the midst of the congregation, and the supervision of the congregation and its fellow office-bearers. This three-fold definition is evaluated in view of Ephesians 4:11-12 and the complaint in ecclesiological circles that Reformed ministry tends to be institutionalist and clericalist. The whole issue of equipping believers as part of the task of the minister and the development of “enabling ministry ” in these circles is discussed. An appeal is made for more research on practical ways in which the task of equipment can be realised effectively in Reformed circles.
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Masengwe, Gift y Francisca H. Chimhanda. "Postmodernism, identity and mission continuity in the Church of Christ in Zimbabwe". Verbum et Ecclesia 41, n.º 1 (7 de diciembre de 2020). http://dx.doi.org/10.4102/ve.v41i1.1906.
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The Church of Christ in Zimbabwe (COCZ) is a Christian denomination with its own internal substance and purpose in life. However, postmodernist changes have affected the Church’s operation with religious, ethical and spiritual implications. The COCZ engaged in conference centre construction (at Somabhula, Gweru South, Zimbabwe), constitution making (adopted 2014) and further ministerial formation through university education. The study was conducted among the Lukuluba people of Somabhula using qualitative research methods. Activities among the Lukuluba people need to be done in critical review of the church’s ideological duty, discovery of the Lukuluba people’s religious consciousness and development of a contextual pedagogy that appeals to the people’s religious spirituality. The study found the need to review the modes of Lukuluba cultic practices of the Shona Mwari religion for purposes of attaining mission continuity within the community and being mindful of the need to continue in the founding identity of the COCZ.Intradisciplinary and/or interdisciplinary implications: Identity and mission continuity of the Church of Christ in contemporary Zimbabwean society relates to human creation, baptismal dignity and vocation as systematic theology has ecclesiological, soteriological, incarnational, existential, ecological, biblical, inculturational and missiological implications.
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Lindé, Fredrik. "Frikyrklig ecklesiologi?" Scandinavian Journal for Leadership and Theology 2 (11 de noviembre de 2015). http://dx.doi.org/10.53311/sjlt.v2.2.
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A Free Church Ecclesiology? Peter Halldorf’s View of the Church under Discussion There has been a change in the ecclesiology of the well-known Pentecostal pastor and author Peter Halldorf. His ecclesiology was first centered on the individual Christian and he appears to have regarded the church as a group of praying individuals. This ecclesiology could perhaps be regarded to be in line with the ecclesiology of the Swedish Pentecostal movement, the starting point of Halldorf’s ecclesiological processing. Halldorf’s later ecclesiology has taken a controversial turn and is influenced by the Orthodox Church and the Ecumenical Movement. The Pentecostal movement in Sweden has in recent decades undergone major changes which have led to an unclear self-understanding. In spite of the fact that Halldorf is very influential as a pastor and writer, his alternative ecclesiology has not been received as a serious alternative within the Pentecostal movement. In this article I discuss trajectories in Halldorf’s ecclesiology in relation to the ecclesiology of John Howard Yoder. My aim is to provide a Free Church evaluation of Halldorf’s trajectories and my claim is that his development does not necessarily stand in disagreement with the Swedish Pentecostal movement, if one considers the movement’s Baptistic roots. It is therefore possible that Halldorf’s trajectory is a path to follow for the Swedish Pentecostal movement, a movement searching for an identity. It is at the same time possible that the Free Church ecclesiology of Yoder may deepen Halldorf's own ecclesiology.
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Baron, Eugene y Khamadi J. Pali. "The shaping and formation of a missional ecclesiology of township congregations in the Mangaung Metro Municipality during COVID-19". HTS Teologiese Studies / Theological Studies 77, n.º 3 (13 de agosto de 2021). http://dx.doi.org/10.4102/hts.v77i3.6832.
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The coronavirus disease 2019 (COVID-19) pandemic caught most organisations, institutions and leaders off-guard, including church leaders. This was not any different in the congregations in the townships of the Mangaung Metro Municipality. The article discusses the responses of the churches in the Mangaung district and poses the question pertinently, ‘How did (or not) the churches in the Mangaung district reimagine, restructure, and position themselves prophetically during the COVID-19 pandemic?’. This is done firstly by providing a background to the development of a missional ecclesiology in North America, United Kingdon, and South Africa. Secondly, a discussion will be focused on the characteristics of the congregations which are necessary for developing a missional ecclesiology, in terms of these phases, as argued by Baron and Maponya. However, in the final section it will bring the missional ecclesiological discourse in conversation with the shaping and developing (or not) of a missional ecclesiology in respect of congregations in the township of the Mangaung Metro Municipality. The authors provide some contours for the missional role of the church in the current South African context and the formation of a missional ecclesiology.Contribution: This article contributes to the missional church discourse in missiology, that has been a conversation within Dutch Reformed Church in South Africa. The authors have been conducting research within mostly Pentecostal church in the township of Mangaung. The article is an attempt to broaden the missional church discussion in terms of region and Pentecostal ecclesiology.
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Kayayan, Eric. "DE CALVIN À ALTHUSIUS L’importance du modèle ecclésiologique réformé pour la pensée fédérale". Koers - Bulletin for Christian Scholarship 82, n.º 2 (15 de diciembre de 2017). http://dx.doi.org/10.19108/koers.82.2.2355.
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In this article, the relationship between Johannes Althusius’ federal views of civil government – as expressed in his Politica methodice digesta – and John Calvin’s conception of the role and function of public authorities, is examined in the light of three sermons on Deuteronomy 17 preached by Calvin in 1555. The discussion takes its starting point in the consideration of the kind of politico-theological connection denied or ignored in today’s secularized France, with a particular historical reference to the regime of the Terreur in 1793-1794. The question of the influence which Calvin’s ecclesiology as well as subsequent Calvinistic ecclesiological developments in the Netherlands may have had on Althusius’ theory of government and of political life is raised in the light of the fact that Althusius not only held a degree in civil law, but also in Church law (both obtained in Basel the same year, under strong Luthero-Calvinist influence). If elements of a relation do indeed appear, they still remain to be established with more precision. Still, in their views both Calvin and Althusius clearly point towards a unified vision of society under the norm of God’s rule. With Althusius, this norm – embodied in the Decalogue – is refracted in the various spheres constitutive of human activity associated with each other in a federative way, each one retaining its own mode of operating.
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Tucker, Arthur R. "Improving the lack of missional effectiveness of congregations with small satellite meetings from an interdisciplinary practical theological perspective". Verbum et Ecclesia 37, n.º 1 (31 de marzo de 2016). http://dx.doi.org/10.4102/ve.v37i1.1530.
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There is much literature concerning small church groups. We are swamped with articles and blogs about what to do to make your small group succeed. Many of these are purely pragmatic, with a smattering of theology or ecclesiology. I believe it is time to take a fresh practical theological look at their place in congregational life and their ecclesiological role. One aim of the missional concept is that congregations transform the communities in the contemporary worlds in which they exist. Whilst many churches now have a dual structure of small satellite groups attached around the main larger worship meeting variously known as cell groups, life groups, etc., it would appear from research that they are not using this dual combination effectively from a missional perspective and thus are not being as effective as they could be in fulfilling the missio Dei. This article attempts to learn how this may be improved using an interdisciplinary practical theology approach combining what may be learnt about this dual structure from the sociology of groups, church history, ecclesiology, and contemporary contextual studies. It concludes by making appropriate recommendations.Intradisciplinary and/or interdisciplinary implications: This article suggests how their effectiveness may be significantly improved using an intra/interdisciplinary practical theology approach combining what may be learnt about this dual structure from the sociology of groups, church history, perception theory in the area of ecclesial paradigms, missional and Trinitarian ecclesiology, and contemporary contextual studies. It concludes by making appropriate recommendations.Keywords: Dual group structures; contemporary developments;actional analysis; improving missional effectiveness; contextual importance
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Morariu, Iuliu-Marius. "Eastern Orthodox Churches and Ecumenism according to the Holy Pan-Orthodox Council of Crete (2016)". HTS Teologiese Studies / Theological Studies 74, n.º 4 (10 de septiembre de 2018). http://dx.doi.org/10.4102/hts.v74i4.4954.
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Starting from the investigation of the documents issued by the Bishops who participated in the Holy Pan-Orthodox Council held in June 2016 in Crete, the author speaks in this research about the way in which ecumenism is understood from the perspective of this important event. The article tries to answer the question ‘How did the event influence the Orthodox attitude towards ecumenism?’ analysing documents, Mission of the Orthodox Church in Today’s World and Relations of the Orthodox Church with the Rest of the Christian World, he shows that the dialogue entailed by ecumenism is perceived nowadays, according to the documents of the World Council of Churches, like a pilgrimage of justice and peace, and he highlights the main topics of this perception. Therefore, he shows that, according to the documents, a real and fruitful dialogue with other Christian faiths must be based on the Trinitarian witness, the Bible, the Tradition, the Creed and the teaching of the Seven Councils and that, among its main topics, one must definitely mention the witness, love, dialogue, the fight against discrimination or the care for the future of the Earth. The relevance of the ecclesiological background and of its understanding for the future of this dialogue is also mentioned. The documents are investigated in a deductive and comparative-analytic way by the author. If before the Council there was no official general attitude of the Orthodox space regarding ecumenism, nor an official document on this topic – although between 1968 and 1998 (the year when the Georgian and Bulgarian Orthodox Churches withdrew from the WCC), all the Orthodox Churches were members of the WCC – after this event, there is an official position and a list of main topics that could be developed and principles that should be respected for a fruitful dialogue in the future, at least for the Churches that took part in the Council. By analysing the aforementioned topics, by correlating them with other texts dedicated to the Council of Crete, and also by emphasising the perception of the Orthodox Church about ecumenical dialogue and its developments starting from the aforementioned event, the research brings into attention a sensitive topic and highlights some of its important, but not enough highlighted, aspects.