The pattern of leadership succession observed globally in most contemporary Pentecostal movements and churches can be characterised as dynastic succession. Yet historic modern Pentecostalism prided itself on being biblical. This article explores the biblical sources, examining first the leadership structure and then the leadership succession patterns in the apostolic church as well as the extra-biblical sources of the apostolic patristic era. Our findings from this New Testament survey of leadership succession in the apostolic church and (...) post-apostolic churches furnish a template for critical evaluation of the prevalent succession approaches of contemporary Pentecostal groups. Critical elements of apostolic and leadership structure and succession patterns are highlighted, and needed inferences are drawn for the re-shaping of leadership and its succession in contemporary Christian ministries and churches. (shrink)

This article discusses the level of preservation of religious beliefs in modern Armenian society. The Church is carrying out targeted activities to increase its ranks, which it could not do during the Soviet era. The Armenians have always maintained their faith without the mediation of the church. This article examines the role of the Armenian Apostolic Church in the formation of moral and spiritual values in our society between two generations. The government used to take care (...) of all social groups and created conditions enabling Armenian society to function within its country, to develop their culture and values, and to refrain from other ideas and values. (shrink)

Purpose: The study evaluates Luther’s theory of sola fide and its relevance to the doctrine of salvation in The Apostolic Church Nigeria, Southwest Zone. The doctrine of sola fide typically entails the notion that salvation is through faith only. Unfortunately, in contemporary times, the concept of salvation has suffered much misunderstanding. It has been a subject of much controversy characterised with so much variations and confusion of thoughts in its art of teaching. Materials and Methods: Employing the tool (...) of hermeneutics and critical assessment, the study comparatively examined the theo-linguistic implications of Luther’s sola fide and TACN’s doctrine of salvation. Findings: The study discovers that TACN’s doctrine of salvation shares fundamental similarities but TACN’s doctrine of salvation extends the doctrine of salvation further than Luther’s sola fide by emphasizing the possibility of a Christian losing his salvation. However, it is discovered and argued that TACN’s commitment to the doctrine of sola fide has not been balanced in practice. While the church professes that salvation is attained through faith only, her officials and members are observed to lay significant emphasis on salvation through works. Implications to Theory, Practice and Policy: This study therefore recommends that the church should be consistent in its commitment to sola fide both in doctrine and practice. This can be achieved through consistency in the art of teaching what is believed by the church. (shrink)

Misconduct has permeated almost every community across the globe and Christian churches have not been spared either. The two basic questions that the current study addresses were what are some of the reported behaviours of male pastors that constitute misconduct in the Apostolic Faith Mission in Zimbabwe church?; and is there any policy framework in the AFM in Zimbabwe designed to repair distressed relationships between offending pastors and the church? Results showed that in the AFM in Zimbabwe, (...) pastoral misconduct is seen as a negative force that militates against sustaining harmony in the church. As such, whenever a male pastor commits an act of misconduct, disciplinary action is taken against him. It was also found that constructive dialogue to address misconduct is still a blind spot in the church under review. And because there is no policy framework to amend distressed relationships after administering discipline, social interactions between offending pastors and the church remain antagonistic. In view of the identified problem, this study proposed that the AFM in Zimbabwe might need to embrace a peace building framework because it has the propensity to repair broken relationships and to build friendships, social networks and trust between people. This framework can be instrumental in repairing distressed relations between offending pastors and the church at large. The strength of peace building lies in the values of brotherly love, forgiveness, reconciliation and relationship building, which are compatible with Christianity. (shrink)

The motivation for this study originated from a review of literature which led the current researcher to the realisation that not much critical study has been performed on the theology and practice of Bible inspiration and its authority in Christ Apostolic Church. This article set out to identify the tenet of faith of the church on inspiration and authority of the Scriptures, locate this tenet in the context of Evangelical theology and compare the initial understanding of the (...) concept of Bible inspiration in CAC with the way it is perceived by the church members today. Primary sources of data for the work comprised the Bible, editions of CAC constitution and structured interviews. Secondary sources of data comprised Bible commentaries, books, journal articles and the Internet. Data collected were analysed using Conservative Evangelical theological framework. The study discovered that CAC held to word-for-word inerrancy of the Scriptures, even of its vernacular translations, and its binding authority on Christians in all areas of their lives. The study revealed that the belief of CAC on Bible inspiration and its authority located CAC at the centre of Evangelical theology which researchers have identified as inerrancy. Finally, the study discovered that the initial position of CAC on the inspiration and authority of the Bible remained the same as held by contemporary members of the church. The work provides theological relevance for the study of one of the doctrines of Pentecostalism in Nigeria. (shrink)

Centenary celebrations in every organisation are approached with joy and reflection of the past, present, impact on society and planning for the years ahead. The Christ Apostolic Church International, which is acknowledged by Ghanaian Pentecostals as the mother of Pentecostalism, celebrated its Centenary of Pentecostalism in 2017. Having come this far and being acknowledged as the pioneer of classical Pentecostalism in Ghana, it is very important that issues concerning the church, its leadership and impact on society are (...) discussed and properly recorded for future reference. Although some Ghanaian Pentecostal scholars did their best to document some aspects of history of CACI, their focus was limited to the early history of the church and the ministry of Apostle Peter Newman Anim. This article contributes to the existing missional and historical literature on CACI by bringing on board some of the historical gaps. This article also discusses the miraculous dispensation in CACI, their leadership and administrative structure, their growth and challenges as well as their religio-social and economic impact in Ghana. (shrink)

John 8:3–11 depicts the story of a woman who is condemned to death because she was caught in the act of adultery. The Pharisees and Scribes who condemned the woman cited Deuteronomy 22:23–24 and Leviticus 20:10 which prescribe death penalty for adultery. What begs answers through this hermeneutical study of the pericope from the lens of gender-based violence (GBV) in Johane Marange Apostolic Church, Ruwa District, in Zimbabwe, is why only the woman was picked for condemnation yet the (...) cited Mosaic Law provides that both the man and the woman who engage in the act of adultery face capital punishment. The article interrogates the text to identify limbs or tentacles on which the decision by the Pharisees and Scribes to condemn only the woman leaving out the man stands. An exegetical study of the text is conducted to explore possible reasons behind the relegation of women to the receiving end of misogynistic socially constructed gender stereotypes. A qualitative methodological praxis fusing socio-historical method and qualitative analysis is engaged in analysing the Biblical Johannine and Johane Marange Apostolic Church Ruwa District communities, respectively. The article mirrors patriarchal tendencies in the Johane Marange Apostolic Church into the selective application of biblical doctrine between males and females depicted in the Johannine text of John 8:3–11. The article argues and concludes that, as reflected in John 8:3–11, GBV practices in Johane Marange Apostolic Church have sentenced women to sexual exploitation, rape, early child marriages and high maternal mortality rate. Contribution: The study recommends ways of cutting the tentacles of the acts of GBV being imposed on women in general, and on the girl child in particular. (shrink)

The Apostolic Faith Mission of SA is the largest indigenous Pentecostal denomination in Southern Africa. The AFM followed the nationalist emphasis on apartness and by the end of the 1950s consisted of four separate churches: a White church, and three daughter churches — a Black, a Coloured and an Indian. This article attempts to outline events, persons, institutions and values that might be grouped under the heading `mission effort', along with insights and comments from personal experience.

The Constitution of Zimbabwe guarantees religious freedoms and freedom of association including for religious purposes. While people can gather for religious purposes, the main thrust of this paper is to investigate and unpack environmental crises caused by Christian gatherings and how women are affected by these environmental crises. The article focuses on the Johanne Masowe WeChishanu Apostolic churches. Environmental rights in terms of the Constitution recognize the need for one to be in a healthy environment. It also imposes an (...) obligation for the non- occurrence of land pollution, land degradation, or destruction of the ecology and the advancement of conservation and ecological sustenance. Through observation, it was established that the Johanne Masowe WeChishanu Apostolic churches hold their church services in an open ground with no ablution facilities and no availability of critical basic resources such as water and medical facilities. The paper contends that the environmental crisis caused by open gatherings affect women and men differently. Equally, the effects of climate change leave women in an unhealthy environment during church gatherings. It is further argued that such consistent gatherings in one place cause environmental degradation and deforestation. Leaning on the feminist social justice theory, this paper advocates consideration of approximately prepared meeting places for the Johanne Masowe WeChishanu Apostolic churches gatherings inclusive of provision of basic ablution and clean water facilities. Contribution: This article makes a significant contribution to the study of gender in the context of environmental challenges and recommends greater involvement of women in the fight against environmental crises. (shrink)

In general, early Pentecostals did not use any pulpits in their halls in order to underline their emphasis that each believer is a prophet and priest equipped by the Holy Spirit with gifts for the edification of other members of the assembly. All participated in the worship service by way of praying, prophesying, witnessing and bringing a message from God. From the 1940s, Pentecostals in their desire to be acceptable in their communities formed an alliance with evangelicals, accepted their hermeneutical (...) viewpoint and built traditional churches in accordance with the Protestant tradition. From the 1980s, the pulpit started disappearing from the front of Pentecostal churches. This is explained in terms of new alliances that Pentecostals made with neo-Pentecostalist churches and a new hermeneutical viewpoint. The hypothesis of the article is that the Pentecostal stance towards the pulpit was determined by its hermeneutical perspectives. It is described by way of a comparative literature study and applied to a specific case study, the Apostolic Faith Mission of South Africa. (shrink)

This article focusses on women and the organisational leadership structures of the Apostolic Faith Mission in Zimbabwe. The aim is to identify the roles, practices and contributions of women to the developmental agenda in the church. The AFM in Zimbabwe identifies leadership positions in their various assemblies as pastor, elder, deacon and lay worker. From these ranks, the provincial and national leadership is chosen. The access to and participation of women in these offices and leadership positions will be (...) investigated to ascertain their input to the development of the church and perception of women in the society. The article discusses the mechanisms for the election of leadership in the AFM in Zimbabwe. It analyses leadership succession and leadership roles within the AFM in Zimbabwe from the perspective of gender equity and the involvement of women in policy-making, decision-making and the management of the church. Four aspects of the Exploratory Descriptive Normative Action research model were utilised from a practical theology perspective. The article shows that women do not have access to top leadership positions in the AFM in Zimbabwe even though there are no explicit policies that regulate their exclusion. It highlights their contribution to the development of the church despite this exclusion and engages critically with the unspoken assumption that women are not fit to take up the presidium offices and develop the AFM. The article finds that unquestioned patriarchal discourse contributes to women’s invisibility, which results in their not being taken into consideration when choices are made to elect people for higher leadership positions in the church. (shrink)

A little-known mendicant order, the Apostolic Clerics of St Jerome, better known as the ‘Jesuati’, was founded by Giovanni Colombini of Siena in the mid-fourteenth century, receiving formal recognition from Pope Urban V at Viterbo in 1367. The congregation flourished, particularly over the course of the fifteenth century when it established conventual houses in most major cities of central and northern Italy, but was eventually suppressed in 1668. Known for their piety, penance and service to the sick and dying, (...) the Jesuati played a significant role in the visual culture of later medieval and early modern Italy, and one that has subsequently been much neglected. This study will identify and discuss five categories in which the Jesuati intersected with the arts: church and convent architecture, images depicting the approval of the order by Urban V, altarpieces and other forms of church decoration, the trigram of the Holy Name of Jesus, and the manufacture of coloured glass and artists’ pigments, the latter including ultramarine azzurro that was highly prized. (shrink)

The Second Vatican Council promoted the calling of all the baptised to the mission of the church and highlighted the 'indispensable role' of the laity. The 1965 Decree on the Apostolate of Lay People stated: An indication of this manifold and pressing need is the unmistakable work being done today by the Holy Spirit in making the laity ever more conscious of their own responsibility and encouraging them to serve Christ and the Church in all circumstances.

Chia, Edmund Kee-Fook Review of: Lay people in the church: A critical study of the theology of the laity in the documents of the federation of Asian bishops' conferences with special reference to John Paul's apostolic exhortation, by Peter Nguyen Van Hai, Frankfurt am Main: Peter Lang, 2015, pp. 290, US$76.95.

The essay begins with an analysis of the major interpretations of Paul's claim to “complete what is lacking in Christ's afflictions.” The author argues that, in the context of Colossians, these afflictions are related to sufferings endured in the course of completing the apostolic mission. These sufferings, as well as the mission, are corporate in nature, applying to the church at large. Given tendencies within American churches to confuse culture with the counter-cultural nature of the reign of God, (...) as well as the effort to ignore or deny its cruciform identity and essence, Paul's words provide a necessary corrective. Mission and suffering are inherent elements whenever the church functions as the church. When considered in light of the historical marks of the church as “one, holy, catholic, and apostolic,” suffering is so enmeshed with these marks as to constitute a fifth mark of the authentic church. (shrink)

There is an internal connection between ecclesiology, the teaching about the Church that we call academic ecclesiology, and mission, which is the inner heart of the Church and becomes visible through different practices. For the Orthodox Church involved in the ecumenical movement, there is a struggle to balance ecclesiology (theology) with ecumenical mission and dialogue (practice) in a divided Christian world. Nevertheless, the recent Synod of Crete (June 2016) addressed some important elements of this struggle. I have (...) in mind, for example, the act to accept the historical name of other non-Orthodox Christian Churches and Confessions that are not in communion with it. Also, this is the first Synod of the Orthodox Churches in modern times at which ecumenical dialogue, especially in the World Council of Churches, is officially affirmed. Because of mission dialogue has to continue, “if we wish never to ‘put an obstacle in the way of the gospel of Christ’ (1 Cor 9:12).” The present paper highlights those statements of the Holy and Great Council which have direct relevance for discussing the relation of ecclesiology and mission. I assert that we should understand firstly the document Relations of the Orthodox Church with the Rest of the of the Christian World and only then reflect upon The Mission of the Orthodox Church in Today’s World (MOCT). Furthermore, I will make some references to the other texts which were central for this conference: The Cape Town Commitment (CTC), Together Towards Life (TTL) and Apostolic Exhortation Evangelii Gaudium (EG). I conclude by exposing briefly my reflections after reading these mission documents and by formulating some agenda points for further work in theology of mission. (shrink)

Taouk, Youssef; Ghosn, Margaret; Steel, Anthony; Butcher, Jude The Maronite Church, situated in the See of Antioch, had its origins in Syria, soon followed by its expansion to Lebanon. The Maronite Synod (2003-2006) distinguished aspects of the Maronite Catholic Church as: firstly, an Antiochene Syriac Church, with a special liturgical heritage; secondly, a Chalcedonian Church; thirdly, a Patriarchal Church with an ascetic and a monastic aspect; fourthly, a Church in full union with the (...) class='Hi'>Apostolic Roman See; fifthly, a Church incarnated in her Lebanese and Eastern environment, and the Countries of Expansion. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:THE HOLINESS OF THE CHURCH IN LUMEN GENTIUM HE NOTION OF the Church as a smner, not often spoken of in Catholic theology of other times, has become quite common in recent years.1 Among the questions of a pastoral and theological nature that have given rise to it, the following may be noted: a) The ecumenical question. Many would wish the Church as such to accuse (...) herself of sin, as a means towards reconciliation. b) The idea borrowed from traditional Protestant theology of a certain compatibility between sin and holiness,2 the simul sanctus et pecca.tor of Luther. c) The notion of evil as a mere deficiency properly belonging to a given stage of development of the Cosmos; such is t:he understanding of Teilhard de Chardin.3 1 The mark of holiness has been applied to the Church more than any of the other three, from the very beginning of Christian times; Baptismal creeds are a clear witness to this. 2 Cf. n. 66 on Kiing. 3 "What is the inevitable complement of anything which results from such a process (an evolutive one) but having to pay the price of some losses? Lack of harmony and physical decomposition in the Pre-Vivant, suffering in the Vivant, sin in the dominion of Freedom..." (Comment je crois) ; "We must say that God, in spite of his power, cannot unite any creature to himself without necessarily entering into battle with Evil, because Evil appears inevitably with the first atom of being which creation 'releases' into existence. Creation and sinlessness are terms as much at loggerheads with divine Power and Wisdom as creature with unicity" (Notes sur les modes de l'ac-tion divine dans l'Universe-yr. 1920). Undoubtedly, sin in its effects is a lack of what man (and creation dependent on him) should have, but the point that Teilhard misses is that the 'deficiency' due to sin (unlike other imperfections found in creation) is due to the responsible action of human beings, and has no inevitability about it. 673 674 PAUL o'cALLAGHAN d) An increased awareness of the social dimension of sm. Undoubtedly sin has numerous (though divisive) social efects.4 But it would be incorrect to affirm that sin is an entirely social phenomenon.5 An application of such a notion to the Church would be an easy next stage. e) A certain undoing of the constrast between the ' Kingdom of God' and the 'world ',6 to the detriment, let it be said, both of the eternity and definitiveness of the former, and the progressive sanctification of the latter. The Church then, not belonging so intimately to the All-Holy, may be more easily looked upon as a sinner. f) Another factor has been the positive humanizing em4 In the Apostolic Exhortation Reeonciliatio et Paenitentia (English translation ; London: CTS, 1984) where Pope John Paul II ga.thers together the findings of the 1983 Synod of Bishops, many acceptable ways of understanding ' social sin' are explained: as mystically ' dragging down ' the whole world; in the sense that it goes in the detriment of our neighbour; in the relationships between various human communities (n.16: p. 51-54). 5 For example, the following words of G. Gutierrez: "No se trata, en la perspectiva liberadora, de! pecado como realidad individual, privada e intimista, afirmada justo lo necesario para necesitar una redenci6n 'espiritual ', que no cuestiona el orclen en que vivimos. Se trata del pecado como un hecho social, hist6rico... El pecatlo se da en estructures opresoras en la explotaci6n del hombre por el hombre, en la dominaci6n y esclavitud de los pueblos, razas y clases sociales. El pecado surge, entonces, como la alienaci6n fundamental, como la rniz de una situaci6n de injusticia y explotaci6n" Teofogia de la liberaci6n (Salamana: Sigueme, 1972), p. 236-237. And in a more recent work of his: " pecar es optar por la opresi6n y contra la liberaci6n " La fuerza hist6rioa de los pobres, (Lima, 1979) p. 19. As J. M. IbaiiezLanglois points out, this statement would be fine if it were to say 'to opt for oppression and against liberation is sinful', that is one more among many possible sins: Teologia de la liberacion... (shrink)

Church planting is an essential instrument in God’s hand to redeem humanity through the power of the gospel. Several church planters and locations have utilised several church planting methods at different eras. The aim of this article is to find out how it was done during the apostolic period and its significance to the body of Christ. The historical-analytical method was used to discover the scriptural foundations of church planting, patterns of church planting in (...) the book of Acts, the challenges accompanying the pattern and its implications for the contemporary church. Contribution: Therefore, the researcher believes that all Christian missionaries, missions agencies, church planters, missiologists and pastors will have a better understanding of how best to go about the business of Church planting in contemporary times as the article concludes that the church planting pattern in the book of Acts is fundamental and strategic in propagating the gospel in the world today. (shrink)

Pope Francis's has described his vision for a synodal Church, not simply as a once off programme of renewal, but as God's desire for the Church of the third millennium. As such, it aims to concretise the ecclesiology of the Second Vatican Council, making the Church today more manifestly one of communion, participation, and mission. It differs from previous synods and Councils in history in that it more directly invites and involves all the baptised in a direct (...) process of listening and discernment to the voice of the Holy Spirit. This paper aims to understand from a theological perspective how listening will work in a synodal Church, by exploring firstly what we mean by the ecclesiology of communion from the Council. Such an ecclesiology, manifesting the equal dignity of the faithful in Christ, will ground listening at the level of participation in God as well as acknowledging the gift of infallibility given to the whole Church. It means calling on the Holy Spirit to help discern how and where, the apostolic deposit of faith has been received by members of the body. It also explores what we mean by listening to the sensus fidei of the whole body and how the authority of laity and hierarchy operate both in united but distinct ways within a synodal process grounded in communion ecclesiology. Overall, such listening is to be done carefully for the sake of the Church's mission as the sacrament of salvation to the world. (shrink)

The debate concerning the approach of the early Christians to the military can be advanced by paying attention to a genre of literature that scholars have largely ignored: the church orders. These documents-the "Apostolic Tradition, Canons of Hippolytus, Testament of Our Lord", and "Apostolic Constitutions" - are illuminating in that they deal with ethics within com- prehensive treatments of worship, catechesis and pastoral life. They also are useful in that they, as variations upon a common original, are (...) means of monitoring change across the third and fourth centuries. This article uses the church orders to assess four elements of a "new consensus" (David Hunter) on Christians in the military. By and large it confirms these, but at times it alters emphases and adds nuances. It argues that: (1) the church orders viewed killing as the big problem for Christians in the legions, not idolatry; (2) the church orders confirm that the pre-Christendom church was divided on Christian participation in the legions; (3) the church or- ders provide evidence for both discontinuity and continuity on the issue across the centuries, although the deepest continuity, based on John the Baptist's "rule" of Luke 3.14, is between the pre-Constantinian laity and later theologians; (4) the church orders confirm a regional variation in attitude and practice. The church orders' authority in practice is never clear. (shrink)

This paper provides an analytical overview of the apostolic networks in Britain. There are several ways to understand the success of the apostolic networks. They can be seen as an extreme answer to an extreme problem an answer to a profound secularisation leading to declining church attendance and influence within society. The apostolic networks appear to fit into post-modern society better than conventional denominational structures. In terms of their organization, despite appearances, these networks are however hierarchical (...) like the denominational structures which they challenge. The difference is in the characteristic informality with which these networks can collaborate with each other even when they grow. (shrink)

The self-revelation of God through His Manifested Presence occurred in a variety of natural, cultural and historical spaces. This manifested in the liturgical communion of His people during public worship events, which in the Old Testament took place in the Tabernacle and the Temple. In the New Testament the role of the Temple changed, and the Church as God’s community became the space where believers experienced spirituality. The historical development of the Church was supported by spaces that were (...) created for spiritual experience and liturgy. In these spaces, spirituality was aided by liturgical activities, music, art, education and other aesthetic symbols. With the dawning of the 21st century the world has changed drastically. The Pentecostal experience after Azusa street gave emphasis to the spreading of the gospel into a variety of missionary and apostolic spaces. Therefore, the Church must think strategically regarding the spaces created to experience spirituality. (shrink)

The article discusses the processes of representation of Armenian Apostolic Church in various spheres of society. The establishment of mutual relationships with the Apostolic Church became strategically important for the state. The article deals with the processes of the establishment of democratic institutions and influential role of Apostolic Church. From this point of view, the state’s official support to the Armenian Apostolic Church can question the principles of religious freedom. The historical role (...) of the Armenian Apostolic Church in maintenance of Armenian identity enables Armenian Church to legitimize its privileges and dominant position in the society. The official cooperation between the Armenian state and the Apostolic Church are towards the maintenance or establishment of state hegemony in the society. The theory of Italian Marxist Antonio Gramsci will be used to illuminate abovementioned characteristics of church-state relationships in Armenia. (shrink)

Jesus Christ said: "Two gentlemen can not serve." He himself, first of all, came to "the fierce bait of Israel", who sent the Apostles to the world, so that they would guide them to those who went to them. Already for St. Paul became apostolic for pagans.

This paper investigates how Edward Pusey, a nineteenth century Anglican clergy and scholar responded to Edward Manning’s claim that the Church of England is not an authentic church. This led the former to write his Eirenicon, as an intellectual justification and a response to apostolicity and catholicity of the Anglican faith. Eirenicon is an example in rigorous dialogue on religious faith claims. The ecumenical rapprochement suggested by Pusey is very insightful: emphasis on the elements that unites Roman Catholics (...) and Anglicans as rooted in traditions of the Apostolic Church. After more than 152 years, this work seeks for the relevance of Pusey’s Eirenicon in contemporary Roman Catholic–Anglican faith relationship. -/- . (shrink)

The aim of this chapter is to reconstruct a hypothetical genealogy of the U.S. national motto “in God we Trust” by comparing the juridical and theological concept of “depositum”. According to Philo of Alexandria, the deposit was the most sacred institutional act of ancient social life, because it had both a religious and a sociological function. According to the Epistulae to Timothy the term ‘deposit’ defined the legacy of the Christian faith of which the disciple of St. Paul was entrusted. (...) His task was to manage this legacy and to spread it among the others. Hence the deposit defined at the same time a contract based upon good faith and a symbolic space of “security”, namely a container that protected an unchangeable content: the oral knowledge transmitted by Christ to the Apostoles and, indirectly, to St. Paul. The depositum was also the procedure through which the word of Christ would acquire all its potential. On the other hand, the contract defined as “depositum” by Roman law was characterized by a centrality of the so-called bona fides and by the distinction between regular and irregular deposit. This means that the principle of good faith should lead the conducts of the manager whose task is exactly to look after an object called Christian faith. How can we interpret the word ‘trust’ according to the juridico-political remarks? The purpose of this chapter is to explain all these related issues. (shrink)

Christian Deism broke radically with the past and had its starting point in the notion that Christianity, as it was known, was perverted and no longer represented in the true and apostolic faith. Many of the titles of most of the Deist's books expressed this dismay over the state of the Christian religion, the need for re-interpretation of the nature of the true gospel and for reform. While most books reflected on the matter, the individual perspectives differed on the (...) questions: Whom to blame for this fall? How to date it? What was the correct issue? The article argues that it was not the contention of the English Deists that some churches had erred in some points, but that all the churches had erred in all points: The entire system of the Christian religion was perverted. Their view of the history of Christianity was intimately connected with their view of the person and significance of Jesus. (shrink)

Early Ukrainian Christianity was based, as we know, on the one and only faith of Christ, which taught the right to believe in Christ and to rightly glorify Him in the presence of various false heretical teachings of that It also had a universal Catholic character, as it recognized, along with the Byzantine Church, as head of the Church the successor of St. Peter, the Pope. This allegiance of the Kiev Church to the apostolic leadership of (...) the Church of Christ, even after the split of the Universal Church in 1054, remained a characteristic feature of Ukrainian Christianity. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Renaissance Thought on the Celestial Hierarchy:The Decline of a Tradition?Feisal G. MohamedThe Dionysian arrangement of the angels was dismantled on the one hand because its author was increasingly regarded as a "counterfait," and on the other hand because Protestants upheld the Bible's supremacy over all the "vain babblings of idle men." In consequence, those who like Spenser celebrated the "trinall triplicities," look back upon a great past that had (...) provided a vision hallowed by time and graced by an impressive array of intellects.—C. A. Patrides1It has been some forty years now since C. A. Patrides first argued in these pages that English Renaissance views on the celestial hierarchy constitute "the decline of a tradition," an argument made so convincing by his encyclopedic articles on the subject that scholars have been content to accept it. Indeed there is a good deal of evidence suggesting that the tradition of the ninefold hierarchy of angels associated with the Pseudo-Dionysius suffered serious injury at the hands of the Renaissance and Reformation. Subjected to the scrutiny of Renaissance scholarship and in light of the rediscovery of several Neoplatonists, particularly Proclus, it became quite clear that the Corpus Dionysiacum had been written centuries later than its author pretended. In the mid-fifteenth century Lorenzo Valla argued that because the Areopagus was a legal rather than a philosophical assembly, because none of the Greek or Latin fathers make mention of Dionysius, and because the claim in the letter to Polycarp to have witnessed [End Page 559] in Heliopolis the solar eclipse at the moment of Christ's death is a clear fabrication, placement of the Corpus in the first century should be doubted.2 These suggestions went largely unnoticed until Desiderius Erasmus, returning from England (where William Grocyn had begun murmurs regarding the Areopagitic origin of the Corpus), discovered in Louvain a manuscript of Valla's commentary on the book of Acts and incorporated its conclusions in his influential annotations on the New Testament.3 The discovery of Dionysius's pseudonymity and Erasmus's suggestion that Dionysian ceremonies could no longer be connected to the apostolic church would damage permanently the now Pseudo-Areopagite's influence. In a classic case of complicity between Renaissance humanism and Reformation theology—both Protestant and Catholic, it must be stressed—the sixteenth century turned away from Dionysian thought in general and from The Celestial Hierarchy in particular. The interrogation of apostolic origin begun by prominent Catholic thinkers like Erasmus and Cardinal Cajetan was most convenient to reformers like Martin Luther and John Calvin, both of whom described the author of the Corpus as "Dionysius, whoever he was."4Such an open-and-shut presentation of sixteenth-century Dionysiana, however, ignores several factors. One of them is that Renaissance scholars were not the first to question the dating of the Corpus: Peter Abelard fueled general perception of his heretical tendencies by suggesting that Dionysius may not have been the Pauline convert mentioned in the Acts of the Apostles.5 Much more important, however, is the number of Renaissance scholars for whom Dionysius was a formative influence. Despite his stance on the authenticity of the Corpus, Lorenzo Valla describes Dionysius in the peroration to his Encomium Sancti Thomae Aquinatis as playing the flute in a celestial symphony before the throne of God.6 For Nicholas Cusanus, as F. Edward Cranz describes [End Page 560] it, "Dionysius is the most important Christian theologian with no runner-up who is even close."7 Giovanni Pico della Mirandola saw Dionysius's writings as following directly from the teachings of Paul.8 Marsilio Ficino employed Dionysius in his comments on angels in the Theologia Platonica, translated and commented on The Divine Names and The Mystical Theology, and consistently endorsed first-century dating of the Corpus Dionysiacum.9 Ambrogio Traversari, who described Dionysius as "Apostoli disciplus," would also produce a fresh translation acceptable to humanist tastes in 1437, which would receive wide dissemination in the 1499 edition produced by Jacques Lefèvre d'Étaples.10 Lefèvre saw the Corpus as apostolic in origin and authority and went so far as to endorse the traditional conflation of Dionysius with Saint... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS 165 arguments. He meets them head on, on their ground; whether or not he is deemed successful, he presents a challenge not only to the philosophers he adduces but also to anyone in the Thomistic tradition who has judged confrontation with contemporary critics to he fruitless. JANICE L. SCHULTZ Canisius College Buffalo, New York Authority and Leadership in the Church: Past Directions and Future Possibilities. By (...) THOMAS P. RAUSCH, S.J. Wilmington, Del.: Michael Glazier, 1989. Pp. 158. $15.95. Rather than offering a sustained study of the question of authority and leadership in the Church, Rausch presents a collection of essays related to the topic. The format reflects the book's genesis: much of the material was developed for the 23rd Faith and Order Conference of the Texas Conference of Churches on the subject "Authority in the Body of Christ." Although the title does not reflect the hook's ecumenical focus, readers who want a general introduction to the present status of agreement in ecumenical discussion of authority and ministry may find Rausch's hook helpful. In " Authority in the Ecumenical Dialogue " Rausch reviews and summarizes the ARCIC Final Report, the Lutheran-Roman Catholic Dialogue, the WCC Baptism, Eucharist and Ministry text, and the Consultation on Church Union. The emerging consensus on the value of ordained ministry in these documents indicates that this ministry is permanent, although the threefold ministry of bishop, presbyter, and deacon stands in need of reform. Rausch notes that the documents do not limit " valid " ministry to ordained ministry in communion with the historic episcopate. As for the shape of ministry in the church of tomorrow, not surprisingly, he identifies shared responsibility and collegiality as the marks of the future exercise of authority. Among the important issues still unresolved by the churches are Petrine ministry and primacy and the problem of the " reception " of ecumenical documents. The chapter on authority and reception, originally published in Theological Studies, may well be the most original contribution of the book. It broadens the discussion of reception from its historical " classical " understanding as " the acceptance by local churches of particular ecclesiastical or conciliar decisions " to an ecumenical understanding of the concept as " the acceptance by one church of a theo- 166 BOOK REVIEWS logical consensus arrived at with another church, and ultimately, the recognition of the other church's faith and ecclesial life as authentically Christian (p. 103)." He concludes that (1) reception is more properly understood as a process rather than as a juridical determination, (2) it also involves formal decisions on the part of church authorities, (3) it cannot be reduced to the acceptance of doctrinal formulations, and (4) the norm for recognizing a common faith is not agreement with a particular ecclesial position but agreement with the apostolic tradition. Ultimately, reception involves the whole church and is not the sole product of theologians or church authorities. Ecumenical dialogues will only be effective when they enter into the practical life of the churches. In "Imaging Tomorrow's Church: Models of Christian Unity" Rausch summarizes four models of church unity: organic union, conciliar fellowship, reconciled diversity, and communion of Churches. He opts for the fourth model. The chapter does not offer any new information to someone familiar with ecumenical discussions, but it does serve as an introduction for the neophyte. Rausch's image of authority in the future lies somewhere between a strictly hierarchical or institutional model and a more egalitarian model. His final chapter, " Authority in Tomorrow's Church," predicts that the church of the future will be " ordered " in the sense that it will combine an authoritative ordained ministry (based on the church's apostolic office) with a recognition of multiple and diverse charismatic gifts. He retrieves Karl Rahner's suggestion that recognition of charism for leadership in an individual may result in that person's " relative" ordination for a particular local community. Authority of the future will be collegial with a more participatory style of decision-making. The renewed papacy will encourage not only a more participatory style of decision-making but also a broader participation in the formulation of church teaching. He suggests that representatives of particular churches could elect the Bishop... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Apostolic Letter of Our Most Holy Father PAUL VI, by Divine Providence, POPE to Our Venerable Brethren, Cardinal John Carmel Heenan, Archbishop of Westminster, and Gordon Joseph Gray, Archbishop of Saint Andrews and Edinburgh and to the other Archbishops and Bishops of England, Wales and Scotland. On the Occasion of the Second Scholastic Congress held at Oxford and Edinburgh on the Seventh Centenary of the Birth of John (...) Duns Scotus. Venerable Brethren, Greetings and Apostolic Blessing: A devoted mother of valiant men, Great Britain is distinguished by a quality no less estimable than the honour and the feats of her glorious children, for she knows how to cherish fondly the memory of her glorious sons and, when tradition demands that recurrences be celebrated solemnly, she knows how to sing their praises as though striving to repay them a debt of honour. These were the thoughts that sprang to our mind, and gave no slight satisfaction as we dwelt upon them, when we first learned the details of the Second International Scholastic Congress which is being prepared in your countries in memory of the Venerable John Duns Scotus on the seven hundredth anniversary of his birth. This Congress will be held at Oxford and Edinburgh under your patronage, Venerable Brethren, with lively interest and careful organization. One can already foresee that it will produce excellent results and will be of considerable importance, in view both of the arguments that will be discussed and of the distinguished persons who will take part in the sessions. Universities of England and Scotland and, from abroad, the universities of Paris and Cologne where he lectured, and many others, will send official representatives; apart from Catholics, there will be outstanding members of the Anglican Communion, of the Church of Scotland, of other Christian Communities of Great Britain, and well known exponents of sacred learning from every part of the world. As We voice our wishes for a successful Congress and abundant fruits to follow from it, we express frankly our satisfaction at the particular character of this Congress and certain features with which it is intended to distinguish it. Its principal and definite purpose is to shed 6 POPE PAUL VI. a brilliant light on the person of John Duns Scotus, on his philosophical and theological doctrine, and his moral and ascetic principles. Avoiding the reefs of discussion and controversy which so often stood in the way in times gone by, the critico-historical method has been adopted in accordance with modern preferences, a method which, employed by learned men in discovering which are the genuine works of the Subtle Doctor and what are really and truly his teachings, has yielded excellent results. For this reason combined efforts are being made to produce the broad outline of a panorama, namely a unified vision of the whole family of the Scholastic doctors, in which it will be possible to measure and understand the variety, the richness, and the fecundity of the philosophical and theological doctrine which flourished in the Middle Ages. There is no doubt that in this panorama Saint Thomas Aquinas with his "Summa theologica" rises like a lofty peak dominating the mountains in the vicinity, that is, the whole world of sacred learning developed during his time. The synthesis created bythe Angelic Doctor in describing the relationship between Faith and Reason, between Faith seeking understanding (as your own Saint Anselm of Canterbury had already expressed it1) and understanding seeking Faith, achieved such universal agreement that he is recognised as leader in the ranks of the Scholastics and is rightly celebrated by the name of Doctor Communis. Side by side with him, however, other prominent Scholastic teachers and doctors stand out, like stars illuminating the Catholic learning of the period. In the encyclical letter Aeterni Patris, in which Our Predecessor of happy memory, Pope Leo XIII, pleads for the revival of Scholasticism under the leadership of Saint Thomas Aquinas in opposition to modern errors, after the statement that "Saint Thomas towers above all others",2 other Scholastic doctors are enumerated and a prominent place is reserved for Saint Bonaventure, whom Saint Pius X afterwards called "the second leader of Scholasticism",3 and it is universally recognised... (shrink)

“Is it heretical to conclude that a noble rather than a base motive lay at the core of the Jewish unwillingness to join the apostolic church?”.

The Orthodox Church is one of the largest religious groups in the world. Yet, it remains an enigma in the West, especially among those who mistake it either for a Greek version of Roman Catholicism or for an exotic mixture of Christianity and eastern religion. Many, however, are coming to recognize the Orthodox Church for what it is: a worldwide community of Christian disciples that has been faithful to the apostolic command, “stand fast and hold the traditions (...) which you were taught, whether by word or by our epistle” (2 Thess 2:15). Consequently, growing numbers of people are finding their true home in the Church that has “continued steadfastly in the apostles’ doctrine and fellowship, in the breaking of bread, and in prayers” (Acts 2:42). Among these converts are dozens of contemporary philosophers. Some are accomplished, world-renowned, senior scholars. Others are junior scholars in the earliest stages of their careers. As a group, they belong neither to any particular philosophical ‘school’ nor to any particular Orthodox jurisdiction. What they have in common is a desire to enter deeply into an authentic and loving communion with the Living God, with God’s people, and ultimately with all of God’s creation. Turning East is a collection of autobiographical essays in which sixteen of these philosophers describe their personal journeys to the Orthodox Church, explain their reasons for becoming Orthodox Christians, and offer a sense of how their conversions have changed their lives. (shrink)

This paper provides an overview of the application of canon law to the administration of Catholic heahh care in the United States. It is divided into four sections. The first section provides a context for the role of canon law in the life of the Church. The second section considers the fundamental question of juridic personality in the Church. The third section delineates the predominant forms of organization that have hitherto been the main Church related institutions providing (...) health care. The fourth section considers the validity of the McGrath "independence" thesis conceming the continuing applicability of canon law to incorporated health care structures under U.S. civil law. The paper concludes with some practical considerations conceming the relationship between canon law and corporate structures. (shrink)

The Fourth Ecumenical Council in 451 divided the Ecumenical Orthodoxy into two large parts. The first is Orthodox churches, which include the four ancient patriarchates, along with the younger recognized and unrecognized autocephalous Orthodox Churches, which today are numbered around the world However, in spite of the later division of Orthodoxy with the national churches, they all represent a single church community with a common faith nnyam nature and expression of church life. The basis of the true (...) class='Hi'>apostolic faith they accept the first, except the Bible, and even the decision of the seven ecumenical councils. (shrink)

This text The Apostolic Church: from the “Tent of God for Salvation and Healing” to the “Church of the Santa Vó Rosa” - Religious Mutations aims to describe the emergence and mutations experienced by an initially Pentecostal Church, founded in São Paulo, in 1954, in the wake of the divine healing movement. We try to answer the question: Given these changes experienced over the course of six decades, what of Pentecostal features remained at the end of (...) this trajectory marked by doctrinal, liturgical and administrative transformations? In the research, were examined: primary documentation; minutes of assemblies registered at notary offices; Church websites and bulletins; television documentaries and other documents posted on Youtube; newspapers; and electronic files produced by former members and pastors some years ago against the leadership of this Church. The data obtained lead us to the conclusion that the changes implemented are sufficient to classify this Church as a sect-type institution because of the closure in itself, the rigor of its discipline, of its eschatological emphasis and of its anticultural position. The Apostolic Church today maintains only a few remnants of its Pentecostal origins. (shrink)

This article, grounded in ecofeminism, considers the earth as symbolising women and girls and the liberation of women and girls as the liberation of the earth. When the environment is liberated from abuse, its capacity to sustain human life is enhanced. In the same way, when women and girls are freed from all forms of oppression and exploitation and are allowed to be self-actualising people, their capacity to contribute meaningfully to sustainable development and human welfare is enhanced. Given that women (...) and girls play key culturally prescribed roles such as being carriers of life through childbirth, nurturing, caregiving and serving as pillars of the home, their oppression and exploitation stifle their contribution to societal development, thereby curtailing sustainable development. Similarly, abuse of the earth results in environmental crises such as floods, droughts, famine, heat waves and global warming, resulting in the earth’s diminished capacity to sustain life. This study was based on literature review and informal interviews involving participants from three churches (the Reformed Church in Zimbabwe, the Apostolic Faith Mission in Zimbabwe and the Johanne Marange Apostolic Church). This article examined the extent to which religion can empower women to participate in public activities including environmental management, epitomised by the way women and girls in the selected churches are perceived and treated. It is concluded that religion can be both liberating and binding to women and girls and, by implication, Mother Earth.Contribution: This article highlights parallels between females and Mother Earth, using the treatment of women and girls in three churches as the springboard of the discussion. It considers how far such treatment can promote their participation in public spheres that include taking care of and managing the environment. (shrink)

A narrative history of Oxford Movement, whereby a group of Anglican intellectuals, notably Newman, Pusey, Keble and Froude, attempted to restore to the Victorian Church of England the character of primitive Christianity. Many of the inherent principles, such as Apostolic Succession, were seen to be exemplified by the Catholic Church.

In explicating the terms "Evangelical," "Catholic," and "Reformed," Vassady outlines what he thinks are the essential characteristics of any new Church communion. His analysis generally develops along classical or Neo-Orthodox Protestant lines, as is most obvious in his treatment of the apostolic succession of the episcopacy. The new Church will have a functional episcopacy but "without declaring any particular doctrine of the episcopacy." Given Vassady's theological leanings and conception of the Church, it is somewhat anomalous that (...) he thinks organic unity so highly desirable.—D. J. B. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:690 BOOK REVIEWS Galileo, Bellarmine and the Bible. By RICHARD J. BLACKWELL. Notre Dame, Ind.: University of Notre Dame, 1991. Pp. 272. $29.95 {cloth). Although this well-hound, manageable volume, complete with an artistic seventeenth-century dust jacket, has not received an official ecclesiastical "imprimatur," nevertheless, it is (according to this Dominican reviewer) both free from doctrinal error and filled with true and useful historical, philosophical, and theological information. Seemingly no (...) other case in the history of our western intellectual tradition has generated more controversy, more ill feeling, and more mutual misunderstanding across more lines of intellectual, political, and religious division than the "Galileo affair." Few people today are equipped historically, scientifically, philosophically, and theologically to discuss accurately the wide range of issues surrounding this unfortunate incident. A seasoned veteran of the strong historical, philosophical tradition of the Jesuit-run St. Louis University, and himself an active member of the Roman Catholic Church, Richard J. Blackwell, historian of philosophy and philosopher of science, has done a marvelous service to the academic community hy presenting us with this volume. In this well-researched, well-argued, and very readable manuscript, Blackwell helps to place Galileo's intellectual and ecclesiastical struggle within the broader historical, philosophical, religious, and theological context of rthe late 16th and early 17th centuries. Quoting the words of Olaf Pedersen, Blackwell considers the Galileo affair " not only as an episode in the history of science, but also as an important event in the history of theology" {p. 3). His principal purpose in writing this book is " to study the Galileo affair from this perspective " and, in particular, to understand "the role played by the Bible in the Galileo affair" (p. 3). Without attempting to praise, to blame, or to excuse, Blackwell sets out to understand precisely how it was that the historical, religious, and theological factors came to have such a profound effect on the scientific and philosophical questions of Galileo's time. He argues convincingly that the Roman insistence on upholding the traditional interpretation of certain key biblical passages can he understood adequately only within the historical and religious climate of postTridentine theology, Jesuit obedience, and strict adherence to the Thomistic synthesis of philosophy and theology. Toward this end, Blackwell brings together for the first time certain important texts, concepts, and historical arguments that help to alleviate some of the " murkiness " blurring our view of the Galileo affair, and help to make that incident more intelligible to our modern minds. BOOK REVIEWS 691 Blackwell argues that the Roman hierarchy was not so much concerned with the content of the new astronomy as it was determined to reassert itself as the authentic interpreter of Scripture and tradition. According to Blackwell, the new astronomy challenged not only the philosophy of Aristotle and the theology of Thomas Aquinas, but, perhaps more importantly, it challenged the ecclesiastical authority of the Roman hierarchy in its role as interpreter and teacher of the Apostolic faith. How could the new astronomy be anything but a hypothetical model, when it so clearly contradicted the words of Scripture as in· terpreted by the Church Fathers? How could mere mathematicians and astronomers insist on philosophical propositions that seemed to make the Bible false? No single individual was invested with the authority to interpret the Bible for the whole body of believers, as the Church had so painfully learned from the lessons of the Protestant Reformers. That authority lay solely with the "Church," that is, with the Roman hierarchy, the Pope in union with a council, as was clear from the canons and decrees of the Council of Trent. Moreover, strict obedience was the order of the day as many Jesuit thinkers so agonizingly came to realize. Blackwell divides his own text into seven chapters: (1) Trent and Beyond; (2) Bellarmine's Views Before the Galileo Affair; (3) Gali· leo's Detour into Biblical Exegesis; (4) Foscarini's Bombshell; (5) The Bible at Galileo's Trial (6) The Jesuit Dilemma: Truth or Obedience ; and (7) Reflections on Truth in Science and in Religion. In the first two chapters, he establishes a context for the Galileo affair by discussing :the theological interpretation and importance of the Council of Trent... (shrink)