DOCSLIB.ORG

Doctrinal Differences: Do They Matter?

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Doctrinal Differences: Do They Matter? Scholars Crossing SOR Faculty Publications and Presentations 1983 Doctrinal Differences: Do they Matter? Edward Hindson Liberty University, [email protected] Ed Dobson Follow this and additional works at: https://digitalcommons.liberty.edu/sor_fac_pubs Recommended Citation Hindson, Edward and Dobson, Ed, "Doctrinal Differences: Do they Matter?" (1983). SOR Faculty Publications and Presentations. 141. https://digitalcommons.liberty.edu/sor_fac_pubs/141 This Article is brought to you for free and open access by Scholars Crossing. It has been accepted for inclusion in SOR Faculty Publications and Presentations by an authorized administrator of Scholars Crossing. For more information, please contact [email protected]. Doctrinal Differences: don on ( 10 years t by Ed Dobson and Ed Hindson Do They Matter? yet to b liberal c lions. he threat of persecution has always brought about suppression of religious variety in favor of a state greater Christian unity and purged the carnality of One of the criticisms of the medieval church against - T the church. Anyone who has ever preached in the Luther was that he would open a "Pandora's Box" of religious lithe' Third World countries cannot help but be impressed with the beliefs if he were to take the authority of the church and place deep sincerity of the church there. Because of the overwhelm­ it in the hands of a common layman having the right to inter~ imprE ing effects of war and poverty, there exists a brand of Chris­ pret the Bible for himself. Luther's response was, "Better that comil tianity that surpasses anything known in the United States than the evils of ecclesiastical tyranny!" I exterl today. Christians are extremely serious imd dedicated to serv­ While the differences that divide us may seem trivial to a" cenh'j ing our Lord Jesus Christ. There is very little talk of the kind non-Christian, those differences mark a unique and distinC:!"abOU1 of frivolities that so often characterize American churches. tive contribution of the various aspects of American Chris· .,of the Third World Christians are not interested in programs tianity. The formal state religious atmosphere of Europe ~ and promotions, nor easier ways to convince people of the certainly foreign to the vibrant and virile forms of Christiani'I'., ___ gospel. Rather, they are interested in a deep and personal ty in America. We have historic denominations such as BalY relationship with the living Christ. Everywhere there is tist, Catholic, Episcopalian, Lutheran, Methodist, and evidence of a dynamic church which attracts thousands by Presbyterian. We also have distinctive varieties within these I Whilt the quality of the lives of Christian believers. While some un­ mainline denominations: Southern Methodist, Orthodox I some, doubtedly attempt to use the poverty of the church in the Presbyterian, Reformed Episcopalian, Conservative Baptist,' his own Third World to promote the efforts of conciliation as an end and Missouri Synod Lutheran, to name but a few. In fact, fight 0' in itself, it is also apparent that genuine togetherness is being "Becaust experienced by believers of all types. One pastor put it this .. importaJ way: "When bullets are flying overhead, you do not bother to Hhen it 1 ask someone what his theological beliefs are if he is a brother If the Bible is important to one's i, and in Christ." Christian belief, then it matters greatly . expressic Under such pressure, the church of Jesus Christ has often to him what it says and what it means. learned the true meaning oflove, joy, and peace. Churches in many parts of the world today do not have the luxury to disagree, which we have in the United States. Because of prosperity and affluence, the American church has had the there are over one hundred kinds of Baptists in the opportunity to grow and expand to great proportions, while States alone! maintaining great doctrinal differences that undoubtedly will Beyond the mainline denominations we have remain at the core of our unique expression of the Christian scores of smaller denominations, sects, and cults: faith. It is highly unlikely, apart from external persecution, Apostolic, Brethren, Christadelphian, the Church of that American Christians will bury their differences in the Christian Science, Friends, Jehovah's Witnesses, __ ~,nll'"'" decade or even the century ahead! Mormon, Nazarene, Pentecostal, Unitarian, etc. One not have to agree with these various expressions of '_;nl";,$llm'r~ Division Is the Distinctive belief to appreciate the liberty to choose to believe of Democracy one wishes according to the dictates of his own In a free democratic society, where every individual has Conciliation or Compromise? opportunity to hold his own distinct belief and practice, we have experienced the rise of virtually hundreds of religious Beyond the basic denominational labels that separate denominations. While this certainly may seem confusing to as Christian believers in this country, there are also a some, it is definitely better than the alternative, which is the of theological labels that divide us. It is naive to believe p FUNDAMENTALIST reat theological issues separating tian love and forgiveness, or whether it the Charismatic Movement in the h g tedC Ivinists an A rmmlans,.. Ch'ansmat- was a compromise with weakness and 1960s and 1970s. With emphasis on the . aand non-Charismatics, Fundamen­ infidelity. Throughout her history experience of receiving the baptism of lC~istS and Liberals will be reconciled these two issues have been a matter of the Holy Spirit and the resultant ex­ fa'thin our lifetime, let alone within the concern to Christian believers. pression of the gift of tongues, 'ill twenty years of this century. At- Charismatics tend to take the attitude ~t Cooperation or Confusion? a(l1pts at conCl'1' latory movements h ave that "doctrine divides, love unites." rebeen many and' vane d' m recent years. Christians favoring cooperation Non-Charismatics cannot underesti­ The so-called Ecumenical Movement despite denominational differences mate the tremendous conciliatory im­ ttempted to unify the various mainline have normally tended to emphasize pact that the Charismatic Movement is denominations in the 1960s. An off­ unity based on a common commitment making on American Christianity. ences: shoot of this attemp~ was the Consulta­ to Christ. However, the understanding Charismatic television, radio, Bible tion on Church Umon (COCU). After of this matter has varied greatly with studies, businessmen's meetings, etc., 20 years the Ecumenical Movement has different ecclesiastical and theological have leaped over the barrier of religious atter? yet to bring together even the more movements. The early days of the and denominational ecclesiasticism liberal of our Protestant denomina­ twentieth century saw Fundamentalists right into the living room of the dons. of all denominational stripes rally average American. Isolated from his together around the cardinal doctrines 8f a state religion. of the Christian faith (the inspiration rch against Martin of Scripture, the Virgin Birth and deity l'S Box" of religious liThe world will not be of Christ, His substitutionary atone­ Unity and cooperation e church and place impressed by a mere ment, His literal Resurrection and His among true Christians g the right to inter. Second Coming). In those days, Fun­ must always be based ~ was, "Better that, coming together in damentalism brought together men of externals while there is diverse backgrounds such as J. upon adherence to the ly seem trivial to a central disagreement Gresham Machen, Clarence Macartney essential doctrines of the mique and distinc· about the fundamentals (Presbyterian),]. Frank Norris, William Bible. f American Chris· of the faith." Bell Riley (Baptist), and Bob Jones, Sr. )here of Europe is (Methodist). In the early days of Fun­ 8rms of Christiani· damentalism, the movement was ltions such as Bap· united by its distinctive belief in the denominational affiliation, the viewer Methodist, and divinity of Christ, the inspiration of the is challenged to examine Christian :ieties within these While this may seem disconcerting Scriptures, and the necessity of per­ belief for himself. Without a doubt the hodist, Orthodox to some, one writer recently answered sonal conversion, etc. Charismatic Movement has done more nservative Baptist, his own question: "Why do Christians Even before the Fundamentalist to de-emphasize doctrinal differences but a few. In fact, fight over the Bible?" His reply: controversy, some Christian groups among varying Christian groups than "Because they believe it!" If the Bible is were emphasizing "No creed but any other religious movement in the important to one's Christian belief, Christ; no law but love." While certain­ twentieth century. While this may be a then it matters greatly to him what it ly not denying the centrality of the doc­ cause of great rejoicing to Charis­ ne's says and what it means. If his religious trine of the person and work of Christ, matics, it is a cause of great concern to ers greatly expression can do without the Bible, these more moderate evangelicals were Fundamentalists who fear that the doc­ [i it means. one is more likely to accommodate willing to work with those of varying trinal beliefs upon which the Christian other beliefs regarding doctrinal mat­ denominational and theological com­ faith is founded may well be swept aside ters. mitments. In time the issue of concilia­ in the rising torrent of "conciliation at From the earliest times of church tion reached its apex in two different all costs." history debates have always waged be­ and distinctive arenas. The first was in tists in the United Christianity and the Centrality tween the issues of conciliation and regard to the issue of Cooperative of Truth we have literally compromise. In the early days of the Evangelism related to the crusade d cults: Adventist, Church, Roman persecution drove ministry of Evangelist Billy Graham.
Load more

Recommended publications
  • The Charismatic Movement and Lutheran Theology [1972]
    THE CHARISMATIC MOVEMENT AND LUTHERAN THEOLOGY Pre/ace One of the significant developments in American church life during the past decade has been the rapid spread of the neo-Pentecostal or charis­ matic movement within the mainline churches. In the early sixties, experi­ ences and practices usually associated only with Pentecostal denominations began co appear with increasing frequency also in such churches as the Roman Catholic, Episcopalian, and Lutheran. By the mid-nineteen-sixties, it was apparent that this movement had also spread co some pascors and congregations of The Lutheran Church - Missouri Synod. In cerrain areas of the Synod, tensions and even divisions had arisen over such neo-Pente­ costal practices as speaking in tongues, miraculous healings, prophecy, and the claimed possession of a special "baptism in the Holy Spirit." At the request of the president of the Synod, the Commission on Theology and Church Relations in 1968 began a study of the charismatic movement with special reference co the baptism in the Holy Spirit. The 1969 synodical convention specifically directed the commission co "make a comprehensive study of the charismatic movement with special emphasis on its exegetical aspects and theological implications." Ie was further suggested that "the Commission on Theology and Church Relations be encouraged co involve in its study brethren who claim to have received the baptism of the Spirit and related gifts." (Resolution 2-23, 1969 Pro­ ceedings. p. 90) Since that time, the commission has sought in every practical way co acquaint itself with the theology of the charismatic movement. The com­ mission has proceeded on the supposition that Lutherans involved in the charismatic movement do not share all the views of neo-Pentecostalism in general.
    [Show full text]
  • Beyond the Bosphorus: the Holy Land in English Reformation Literature, 1516-1596
    BEYOND THE BOSPHORUS: THE HOLY LAND IN ENGLISH REFORMATION LITERATURE, 1516-1596 Jerrod Nathan Rosenbaum A dissertation submitted to the faculty at the University of North Carolina at Chapel Hill in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Department of English and Comparative Literature. Chapel Hill 2019 Approved by: Jessica Wolfe Patrick O’Neill Mary Floyd-Wilson Reid Barbour Megan Matchinske ©2019 Jerrod Nathan Rosenbaum ALL RIGHTS RESERVED ii ABSTRACT Jerrod Rosenbaum: Beyond the Bosphorus: The Holy Land in English Reformation Literature, 1516-1596 (Under the direction of Jessica Wolfe) This dissertation examines the concept of the Holy Land, for purposes of Reformation polemics and apologetics, in sixteenth-century English Literature. The dissertation focuses on two central texts that are indicative of two distinct historical moments of the Protestant Reformation in England. Thomas More's Utopia was first published in Latin at Louvain in 1516, roughly one year before the publication of Martin Luther's Ninety-Five Theses signaled the commencement of the Reformation on the Continent and roughly a decade before the Henrician Reformation in England. As a humanist text, Utopia contains themes pertinent to internal Church reform, while simultaneously warning polemicists and ecclesiastics to leave off their paltry squabbles over non-essential religious matters, lest the unity of the Church catholic be imperiled. More's engagement with the Holy Land is influenced by contemporary researches into the languages of that region, most notably the search for the original and perfect language spoken before the episode at Babel. As the confusion of tongues at Babel functions etiologically to account for the origin of all ideological conflict, it was thought that the rediscovery of the prima lingua might resolve all conflict.
    [Show full text]
  • Pentecostal and Charismatic Movements Don Fanning Liberty University, [email protected]
    CORE Metadata, citation and similar papers at core.ac.uk Provided by Liberty University Digital Commons Liberty University DigitalCommons@Liberty University Trends and Issues in Missions Center for Global Ministries 2009 Pentecostal and Charismatic Movements Don Fanning Liberty University, [email protected] Follow this and additional works at: http://digitalcommons.liberty.edu/cgm_missions Recommended Citation Fanning, Don, "Pentecostal and Charismatic Movements" (2009). Trends and Issues in Missions. Paper 7. http://digitalcommons.liberty.edu/cgm_missions/7 This Article is brought to you for free and open access by the Center for Global Ministries at DigitalCommons@Liberty University. It has been accepted for inclusion in Trends and Issues in Missions by an authorized administrator of DigitalCommons@Liberty University. For more information, please contact [email protected]. Pentecostal/Charismatic Movements Page 1 Pentecostal Movement The first two hundred years (100-300 AD) The emphasis on the spiritual gifts was evident in the false movements of Gnosticism and in Montanism. The result of this false emphasis caused the Church to react critically against any who would seek to use the gifts. These groups emphasized the gift of prophecy, however, there is no documentation of any speaking in tongues. Montanus said that “after me there would be no more prophecy, but rather the end of the world” (Philip Schaff, History of the Christian Church, Vol II, p. 418). Since his prophecy was not fulfilled, it is obvious that he was a false prophet (Deut . 18:20-22). Because of his stress on new revelations delivered through the medium of unknown utterances or tongues, he said that he was the Comforter, the title of the Holy Spirit (Eusebius, V, XIV).
    [Show full text]
  • Irenaeus Shed Considerable Light on the Place of Pentecostal Thought for Histories That Seek to Be International and Ecumenical
    Orphans or Widows? Seeing Through A Glass Darkly By Dr. Harold D. Hunter Abstract Scholars seeking to map the antecedents of Pentecostal distinctives in early Christendom turn to standard reference works expecting to find objective summaries of the writings of Church Fathers and Mothers. Apparently dismissing the diversity of the biblical canon itself, the writers of these reference works can be found manipulating patristic texts in ways which reinforce the notion that the Classical Pentecostal Movement is a historical aberration. This prejudice is evident in the selection of texts and how they are translated and indexed as well as the surgical removal of pertinent sections of the original texts. This problem can be set right only by extensive reading of the original sources in the original languages. The writings of Irenaeus shed considerable light on the place of Pentecostal thought for histories that seek to be international and ecumenical. Introduction I began advanced study of classical Pentecostal distinctives at Fuller Theological Seminary in the early 1970s. Among those offering good advice was the then academic dean of Vanguard University in nearby Costa Mesa, California, Russell P. Spittler. While working on a patristic project, Spittler emphasized the need for me to engage J. Quasten and like scholars. More recently I utilized Quasten et al in dialogue with William Henn in a paper presented to the International Roman Catholic - Pentecostal Dialogue which convened July 23-29, 1999 in Venice, Italy. What follows is the substance of the paper delivered at that meeting.i The most influential editions of Church Fathers and Mothers available in the 20th Century suffered from inadequate translation of key passages.
    [Show full text]
  • Faith and Reason 1 Completed = Test Question on Diocesan Religion Test
    Date Comments and edits Faith and Reason 1 Completed ∆ = Test question on Diocesan Religion Test Faith and Reason as found in the Nicene Creed I. “I believe…” A. Students will articulate the relationship between faith and reason. 1. Faith (CCC 878) a. Heb 11:1 “Faith is the realization of what is hoped for and evidence of things not seen.” ∆ b. Belief is only possible through continuous grace and the Holy Spirit, CCC153 ∆ c. We will be saved by God’s grace if we cooperate with it d. Truly a human act, CCC 154 ∆ e. In faith the human intellect and will cooperate with divine grace, CCC 155 (relationship between faith and freedom is any act of Faith must be made freely) f. There are external proofs of God’s revelation that join the internal helps of the Holy Spirit, CCC 156 g. We profess this revelation in the creed, celebrate it in the sacraments, live by right conduct, and respond to it in prayer. h. Distinction between Fides Quae and Fides Qua : The faith that we believe with (theological virtue) and the faith that we believe in (objective content) 2. Reason and its relationship with faith (see teachings of John Paul II and St. Thomas Aquinas) ∆ 3. Faith is reasonable B. The learner will be able to dialogue regarding challenges about the Catholic Faith through use of the Magisterium, Sacred Scripture, Sacred Tradition and reason. 1. Introduction ∆ a. 1 Pet 3:15-16 “Always be ready to give an explanation to anyone who asks you for a reason for your ∆ hope but do it with gentleness and reverence.” ∆ b.
    [Show full text]
  • A Brief History of the Rapture Thomas D
    View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Liberty University Digital Commons Liberty University DigitalCommons@Liberty University Article Archives Pre-Trib Research Center May 2009 A Brief History of the Rapture Thomas D. Ice Liberty University, [email protected] Follow this and additional works at: http://digitalcommons.liberty.edu/pretrib_arch Recommended Citation Ice, Thomas D., "A Brief History of the Rapture" (2009). Article Archives. Paper 4. http://digitalcommons.liberty.edu/pretrib_arch/4 This Article is brought to you for free and open access by the Pre-Trib Research Center at DigitalCommons@Liberty University. It has been accepted for inclusion in Article Archives by an authorized administrator of DigitalCommons@Liberty University. For more information, please contact [email protected]. A BRIEF HISTORY OF THE RAPTURE Tom’s Perspectives by Thomas Ice One of the most often cited objections to pretribulationism is that it is a new teaching in church history having only come on the scene in the 1830s. It is often argued that if the pre-trib rapture were biblical then it would have been taught earlier and throughout church history. In the last decade, individuals have found a number of pre-1830 references to a pre-trib rapture. Here is a summary of that evidence. THE EARLY CHURCH Since imminency is considered to be a crucial feature of pretribulationism by scholars such as John Walvoord,1 it is significant that the Apostolic Fathers, though posttribulational, at the same time just as clearly taught the pretribulational feature of imminence. Since it was common in the early church to hold contradictory positions without even an awareness of inconsistency, it would not be surprising to learn that their era supports both views.
    [Show full text]
  • SLOW LEARNERS in the CHURCH Last Week’S Column Discussed How a Single Letter in an Esoteric Greek Word Made All the Difference in Defining Catholic Dogma About Jesus
    “THE THIRD TIME’S A CHARM”: SLOW LEARNERS IN THE CHURCH Last week’s column discussed how a single letter in an esoteric Greek word made all the difference in defining Catholic dogma about Jesus. By all accounts, Nicaea was a success. And yet, as is so often the case, people were slow– very slow– to assimilate its decrees. In fact, the Arian crisis continued to brew even after the priest’s teaching was declared heretical. So, we jump ahead for a moment to the Council of Ephesus in 431 A.D. (the 3rd council) which forbade any changes to the Creed promulgated at Nicaea under pain of condemnation. Now, fast forward to Chalcedon in 451 A.D., when an impasse of sorts was reached. In view of the fixed nature of the creed according to Ephesus, bishops felt that to add or change the Creed would violate an earlier council and were extremely hesitant to do so. And yet it was inadequate. Ephesus (431) had decreed: “It is not permitted to produce … any other creed except the one which was defined by the holy fathers who were gathered together in the Holy Spirit at Nicaea. Any who dare to compose… another creed.” They weren’t joking! In the nick of time, an archdeacon in Constantinople rose, and proposed a brilliant way forward. An earlier Council held at Constantinople in 381 A.D. had largely gone unnoticed to the wider Church. This is not unsurprising in its day. It’s not as if the Council decrees were broadcast on EWTN! This is part of the problem in reconstructing historical events accurately.
    [Show full text]
  • And Post-Vatican Ii (1943-1986 American Mariology)
    FACULTAS THEOLOGICA "MARIANUM" MARIAN LffiRARY INSTITUTE (UNIVERSITY OF DAYTON) TITLE: THE HISTORICAL DEVELOPMENT OF BIBLICAL MARIOLOGY PRE- AND POST-VATICAN II (1943-1986 AMERICAN MARIOLOGY) A thesis submitted to The Theological Faculty "Marianwn" In Partial Fulfillment of the Requirements for the Degree Licentiate of Sacred Theology By: James J. Tibbetts, SFO Director: Reverend Bertrand A. Buby, SM Thesis at: Marian Library Institute Dayton, Ohio, USA 1995 TABLE OF CONTENTS Chapter 1 The Question of Development I. Introduction - Status Questionis 1 II. The Question of Historical Development 2 III. The Question of Biblical Theological Development 7 Footnotes 12 Chapter 2 Historical Development of Mariology I. Historical Perspective Pre- to Post Vatican Emphasis A. Mariological Movement - Vatican I to Vatican II 14 B. Pre-Vatican Emphasis on Scripture Scholarship 16 II. Development and Decline in Mariology 19 III. Development and Controversy: Mary as Church vs. Mediatrix A. The Mary-Church Relationship at Vatican II 31 B. Mary as Mediatrix at Vatican II 37 c. Interpretations of an Undeveloped Christology 41 Footnotes 44 Chapter 3 Development of a Biblical Mariology I. Biblical Mariology A. Development towards a Biblical Theology of Mary 57 B. Developmental Shift in Mariology 63 c. Problems of a Biblical Mariology 67 D. The Place of Mariology in the Bible 75 II. Symbolism, Scripture and Marian Theology A. The Meaning of Symbol 82 B. Marian Symbolism 86 c. Structuralism and Semeiotics 94 D. The Development of Two Schools of Thought 109 Footnotes 113 Chapter 4 Comparative Development in Mariology I. Comparative Studies - Scriptural Theology 127 A. Richard Kugelman's Commentary on the Annunciation 133 B.
    [Show full text]
  • The Nature and Significance of Prophecy in Pentecostal- Charismatic Experience: an Empirical-Biblical Study
    THE NATURE AND SIGNIFICANCE OF PROPHECY IN PENTECOSTAL- CHARISMATIC EXPERIENCE: AN EMPIRICAL-BIBLICAL STUDY By SAMUEL W. MUINDI A Thesis Submitted to The University of Birmingham for the degree of DOCTOR OF PHILOSOPHY Department of Theology and Religion College of Arts and Law The University of Birmingham November 2012 University of Birmingham Research Archive e-theses repository This unpublished thesis/dissertation is copyright of the author and/or third parties. The intellectual property rights of the author or third parties in respect of this work are as defined by The Copyright Designs and Patents Act 1988 or as modified by any successor legislation. Any use made of information contained in this thesis/dissertation must be in accordance with that legislation and must be properly acknowledged. Further distribution or reproduction in any format is prohibited without the permission of the copyright holder. THE NATURE AND SIGNIFICANCE OF PROPHECY IN PENTECOSTAL- CHARISMATIC EXPERIENCE: AN EMPIRICAL-BIBLICAL STUDY by Samuel W. Muindi ABSTRACT The notion of prophecy is a Leitmotiv, both in Scripture and in the Church. However, the most common form of prophecy that is witnessed in the Church today is the charismatic prophecy manifestations in the Pentecostal-charismatic movement. Although the latter is now billed as the fastest growing Christian movement in church history, and has brought to the fore the biblical notion of the charisms of the Holy Spirit, the subject of charismatic prophecy has received limited attention in Pentecostal studies. There is therefore a gap in knowledge. The present study is an attempt to address the lacuna from an empirical-biblical perspective.
    [Show full text]
  • When We Talk About the Holy Spirit, We Are Talking About God
    Contents Introduction — ix Chapter One Trinity — 1 Chapter Two Pentecost: The Birth of the Church — 33 Chapter Three Holiness: Life in the Spirit — 61 Chapter Four Last Things — 85 The Creeds — 93 Notes — 97 vii © Abingdon Press. All rights reserved. Chapter One Trinity hen we talk about the Holy Spirit, we are talking about God. You may find this an odd remark with which to begin a W book meant to introduce the doctrine of the Holy Spirit. After all, this is a book written by Christians for Christians. How- ever, throughout Christian history, and particularly in our own day, Christians have had difficulty remembering that when they say Holy Spirit, they’re saying God. God as Father, Son, and . Surveys show that nine out of ten Americans say they be- lieve in God. But we’re not sure that the God in whom so many Americans believe is the God designated by “Holy Spirit.” Ac- tually, when Christians say Holy Spirit, they are not merely say- ing God; they are saying Trinity: Father, Son, and Holy Spirit, who are the one God. The Holy Spirit is the third person of the Trinity. Often when you are third in a list, for instance, a list like the Apostles’ Creed, it can seem that third is an after- thought.1 1 © Abingdon Press. All rights reserved. Chapter One Thus the general presumption is that the Father creates, the Son redeems, and the Spirit—well, what does the Spirit do? Too often the Spirit is associated with our feeling that we have had some sort of “experience” that is somehow associated with God or at least a vague feeling that seems to be “spiri- tual.” Human experience is a questionable place from which to begin thinking about God.
    [Show full text]
  • 100 Events in Christian History.Pages
    100 EVENTS IN CHURCH HISTORY ▪ 64 Fire ravages Rome. Emperor Nero blames Christians and unleashes persecution. ▪ 70 Titus destroys Jerusalem and its temple. Separation deepens between Christianity and Judaism. ▪ about 150 Justin Martyr writes his First Apology, advancing Christian efforts to address competing philosophies. ▪ about 156 Polycarp, an eighty-six-year-old bishop, inspires Christians to stand firm under opposition. ▪ 177 Irenaeus becomes bishop of Lyons and combats developing heresies within the Church. ▪ about 196 Colorful and cantankerous Tertullian begins writings that earn him the reputation of being the "Father of Latin Theology." ▪ about 205 The gifted North African Origen begins writing. He headed a noted catechetical school in Alexandria. ▪ 251Cyprian, bishop of Carthage, publishes his influential work Unity of the Church. He was martyred in 258. ▪ 270 Antony gives away his possessions and begins life as a hermit, a key event in the development of Christian monasticism. ▪ 312 Constantine is converted after seeing a vision of the cross. He becomes a defender and advocate of the oppressed Christians. ▪ 325 The Council of Nicea addresses debates perplexing the Church and defines the doctrine of who Jesus really was. ▪ 367 Athanasius' Easter Letter recognizes the New Testament Canon, listing the same books we have now. ▪ 385 In Milan, Bishop Ambrose defies the Empress, helping establish the precedent of Church confrontation of the state when necessary to protect Christian teaching and oppose the state. ▪ 387 Augustine of Hippo is converted. His writings became bedrock for the Middle Ages. The Confessions and City of God are still read by many. ▪ 398 John Chrysostom, the "golden tongued" preacher is made bishop of Constantinople and leads from there amidst continuing controversies.
    [Show full text]
  • The Charismatic Movement and the Churches
    THE CHARISMATIC MOVEMENT AND THE CHURCHES John Roxborogh A PRAYER Father of Light from whom every good gift comes send your Spirit into our lives with the power of an irresistible wind, and by the flame of your wisdom open the horizon of our minds. Loosen our tongues to sing your praise in words beyond the power of speech, for without your Spirit it is not given to man to raise his voice in words of peace or announce the truth that Jesus is Lord. Canadian Missal (quoted by A C Heron, The Holy Spirit, p.136.) PREFACE These reflections on the Charismatic Movement arose out of talks given to the Methodist Aldersgate Renewal Fellowship in April 1985 and the Methodist Tamil Annual Conference Pastors School in August 1986. They have also been refined through sharing with congregations in Muar and Batu Pahat (Presbyterian) Sentul (Tamil Methodist) and Petaling Jaya (St Paul's Anglican and Good Hope Evangelical Lutheran) as well as with the students at Seminari Theoloji Malaysia who as usual suffer much from their lecturers struggling to communicate what they are still endeavouring to digest! I would like to thank all these and others who have helped by sharing something of their joy and pain as they have sought to integrate new life in the Spirit to the realities of everyday life in the Church and the world. For myself I feel that it is all too easy for one who errs almost but not quite constantly on the side of caution and moderation to appear critical of those who err occasionally on the side of enthusiasm and insensitivity.
    [Show full text]