THE APOSTOLIC AGE Part One: Birth of the Church 1
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The Slow Integration of Instruments Into Christian Worship
Musical Offerings Volume 8 Number 1 Spring 2017 Article 2 3-28-2017 From Silence to Golden: The Slow Integration of Instruments into Christian Worship Jonathan M. Lyons Cedarville University, [email protected] Follow this and additional works at: https://digitalcommons.cedarville.edu/musicalofferings Part of the Christianity Commons, Fine Arts Commons, Liturgy and Worship Commons, Musicology Commons, and the Music Performance Commons DigitalCommons@Cedarville provides a publication platform for fully open access journals, which means that all articles are available on the Internet to all users immediately upon publication. However, the opinions and sentiments expressed by the authors of articles published in our journals do not necessarily indicate the endorsement or reflect the views of DigitalCommons@Cedarville, the Centennial Library, or Cedarville University and its employees. The authors are solely responsible for the content of their work. Please address questions to [email protected]. Recommended Citation Lyons, Jonathan M. (2017) "From Silence to Golden: The Slow Integration of Instruments into Christian Worship," Musical Offerings: Vol. 8 : No. 1 , Article 2. DOI: 10.15385/jmo.2017.8.1.2 Available at: https://digitalcommons.cedarville.edu/musicalofferings/vol8/iss1/2 From Silence to Golden: The Slow Integration of Instruments into Christian Worship Document Type Article Abstract The Christian church’s stance on the use of instruments in sacred music shifted through influences of church leaders, composers, and secular culture. Synthesizing the writings of early church leaders and church historians reveals a clear progression. The early musical practices of the church were connected to the Jewish synagogues. As recorded in the Old Testament, Jewish worship included instruments as assigned by one’s priestly tribe. -
RLST 124I: Varieties of Ancient Judaism Spring 2009 Handout #4D (April 23, 2009) “Paul’S Gospel”
RLST 124I: Varieties of Ancient Judaism Spring 2009 Handout #4d (April 23, 2009) “Paul’s Gospel” Timeline of the Jesus Movement circa 28: Execution of John the Baptist by Herod Antipas circa 30: Ministry and crucifixion of Jesus; Jesus’ followers remain in Jerusalem [awaiting his return?] 30s: Continued antagonism with the established Jewish leaders [according to Acts: they are actively persecuted by the Sanhedrin; Paul also describes himself as a former persecutor of the church]; apostles begin preaching in neighboring provinces (Galilee, Samaria, Syria, Decapolis) circa 35: Paul’s vision of the Risen Jesus leads to his “conversion” in the city of Damascus 37: Birth of Josephus 40s: Paul preaches around the province of Syria; at some point, consults with the leaders of the Jesus Movement in Jerusalem [Paul refers to the three “pillars”: James, the Lord’s Brother; Cephas (=Peter); and John] 48 [?]: “Council of Jerusalem” meets to discuss the status of Gentile believers [according to Acts] 50-55: Paul preaches to Gentiles in Asia Minor and Greece (with some trips to Jerusalem) 58: Paul arrested in Jerusalem and sent to Rome for trial 64 [?]: Paul dies in Rome [possibly executed] [according to later tradition, Peter is also executed in Rome] mid-to-late 60s: Leaders of the movement in Jerusalem also die (or are executed) around the time of the First Jewish War [66-73 CE] 60s-100s: Written accounts of the life and ministry of Jesus are circulated (gospels) circa 100: Collections of Paul’s letters begin to circulate (referred to as Scripture -
Principles of Worship and Liturgy
Perspective Digest Volume 16 Issue 1 Winter Article 3 2011 Principles of Worship and Liturgy Fernando Canale Follow this and additional works at: https://digitalcommons.andrews.edu/pd Part of the Liturgy and Worship Commons Recommended Citation Canale, Fernando (2011) "Principles of Worship and Liturgy," Perspective Digest: Vol. 16 : Iss. 1 , Article 3. Available at: https://digitalcommons.andrews.edu/pd/vol16/iss1/3 This Article is brought to you for free and open access by the Adventist Theological Society at Digital Commons @ Andrews University. It has been accepted for inclusion in Perspective Digest by an authorized editor of Digital Commons @ Andrews University. For more information, please contact [email protected]. Canale: Principles of Worship and Liturgy Worship and liturgy should reflect something far more than culture or personal preference. By Fernando Canale Many church members are bewildered by the multiplicity of Christian styles of worship. Usually, when believers are talking about these feelings, the conversation ends when someone asserts that the reasons for disliking a form of worship are cultural. Culture shapes taste. Thus, the reasoning follows, if the new style is accepted, with time it will become liked. Are worship styles1 a matter of taste or a matter of principle? Is corporate taste a reliable principle to shape our corporate worship style? Are there principles that can be used to help shape worship and to choose what to include in it? Page 1 of 26 Published by Digital Commons @ Andrews University, 2011 1 Perspective Digest, Vol. 16 [2011], Iss. 1, Art. 3 Many believers have worshiped God since their early youth. -
Principles for Worship
Principles for Worship Evangelical Lutheran Church in America Published by Augsburg Fortress RENEWING WORSHIP 2 Principles for Worship This resource has been prepared by the Evangelical Lutheran Church in America for provisional use. Copyright © 2002 Evangelical Lutheran Church in America. Published by Augsburg Fortress, Publishers. All rights reserved. Except for brief quotations in critical articles or reviews and for uses described in the following paragraph, no part of this book may be reproduced in any manner without prior written permission from the publisher. Contact: Permissions, Augs- burg Fortress, Box 1209, Minneapolis MN 55440-1209, (800) 421-0239. Permission is granted to reproduce the material on pages i- 154 for study and response, provided that no part of the re- production is for sale, copies are for onetime local use, and the following copyright notice appears: From Principles for Worship, copyright © 2002, administered by Augsburg Fortress. May be reproduced by permission for use only be- tween June 1, 2002 and December 31, 2005. Scripture quotations, unless otherwise noted, are from the New Revised Standard Version Bible © 1989 Division of Christ- ian Education of the National Council of Churches of Christ in the United States of America. Used by permission. Prayers and liturgical texts acknowledged as LBW are copyright © 1978 Lutheran Book of Worship and those acknowledged as With One Voice are copyright © 1995 Augsburg Fortress. The Use of the Means of Grace: A Statement on the Practice of Word and Sacrament, included as the appendix in this volume, was adopted for guidance and practice by the Fifth Biennial Churchwide Assembly of the Evangelical Lutheran Church in America, August 19, 1997. -
Global Christian Worship the Sign of the Cross
Global Christian Worship The Sign of the Cross http://globalworship.tumblr.com/post/150428542015/21-things-we-do-when-we-make-the- sign-of-the-cross 21 Things We Do When We Make the Sign of the Cross - for All Christians! Making ‘the sign of the cross’ goes back to the Early Church and belongs to all Christians. It’s a very theologically rich symbolic action! And did you know that Bonhoffer, practically a saint to Protestant Christians, often made the sign of the cross? (See below.) I grew up “thoroughly Protestant” and did not really become aware of “making the sign of the cross” in a thoughtful way until a few years ago, when I joined an Anglican church. Now it’s become a helpful act of devotion for me …. especially after I found this article by Stephen 1 Beale a few years ago (published online in November 2013) at http://catholicexchange.com/21-things-cross There is rich theology embedded in this simple sign, and as a non-Roman Catholic I appreciate all of the symbolism, and it does indeed deepen my spirituality and devotion. The history of making the symbolic motion goes back to the Early Church, more than a millennia before Protestants broke away in the Reformation. So when a Christian act has that long of a history, I believe that I can claim it for myself as a contemporary Christian no matter what denominations use it or don’t use it now. “Around the year 200 in Carthage (modern Tunisia, Africa),Tertullian wrote: ‘We Christians wear out our foreheads with the sign of the cross’ … By the 4th century, the sign of the cross involved other parts of the body beyond the forehead.” https://en.wikipedia.org/wiki/Sign_of_the_cross So, here is a reposting of Stephen’s list, with additional resources at the end. -
Christian Worship and Cultural Diversity: a Missiological Perspec
Bauer: Christian Worship and Cultural Diversity: A Missiological Perspec Christian Worship and Cultural Diversity: A Missiological Perspective I will begin with a couple of def- initions. First, worship is defined By Bruce L. Bauer as reverence or devotion for a deity, religious homage or venera- tion (Webster’s New World Diction- This article will look at two ary 1984, s.v. “worship”). The vast topics that engender a lot of de- majority of the words for worship bate and disagreement—worship in English Bibles are translated and culture. There are several from the Hebrew word shachah important questions that need to and the Greek word proskuneo. be addressed. How can worship Both words mean to bow down remain biblical and still be cultur- or prostrate oneself before a su- ally relevant? What are some of perior or before God (Seventh-day the biblical principles that should Adventist Bible Dictionary 1979, guide people in all cultures in s.v. “worship”). When I lived in their expression of worship? How Japan people bowed to show re- has American culture dominated spect and the deeper the bow the Adventist worship forms? Why is more respect that was intended. it important to worship God in Bowing in worship is an external culturally relevant ways rather form revealing an inner attitude than having a one size fits all of a desire to show honor. approach to worship? In other Second, culture is defined words, can Adventist worship be as “the more or less integrated expressed in a diversity of ways systems of ideas, feelings, and and still be biblical? values” (Hiebert 1985:30). -
Liturgy and Anglican Identity, Prague, 2005
Liturgy and Anglican Identity A Statement and Study Guide by the International Anglican Liturgical Consultation Prague 2005 Contents: • Overview • Anglican Ethos, Elements, what we value in worship • Some Anglican emphases, trends and aspirations . Bernard Mizeki Anglican Church - South Africa . St Mary’s Anglican Church - England . St Mark’s Anglican Church - Australia . St John’s Anglican Church -Japan • Suggestions for Study Overview We believe that Anglican identity is expressed and formed through our liturgical tradition of corporate worship and private prayer, holding in balance both word and sacramental celebration. Specifically, our tradition is located within the broad and largely western stream of Christian liturgical development but has been influenced by eastern liturgical forms as well. The importance of the eucharist and the pattern of daily prayer were re-focused through the lens of the Reformation, making both accessible to the people of God through simplification of structure and text and the use of vernacular language. Through the exchanges and relationships between the Provinces of the Anglican Communion the legacy of these historic principles continues to inform the on-going revision of our rites and their enactment in the offering to God of our worship. Each Province of the Anglican Communion has its own story to tell, and although within the Communion we are bound together by a common history, what really unites us, as with all Christians, is our one-ness in Christ through baptism and the eucharist. Our unity in baptism and at the table of the Lord is both a gift and a task. We celebrate our unity in Christ and seek to realize that unity through the diversity of backgrounds and cultures within the compass of the world-wide Anglican Communion. -
The Jerusalem "Apostolic Decree" in Acts 15:1-35
The Jerusalem "apostolic decree" in Acts 15:1-35 Author: Patrick Ogbonyomi Alemayo Persistent link: http://hdl.handle.net/2345/bc-ir:108451 This work is posted on eScholarship@BC, Boston College University Libraries. Boston College Electronic Thesis or Dissertation, 2019 Copyright is held by the author, with all rights reserved, unless otherwise noted. THE JERUSALEM “APOSTOLIC DECREE” IN ACTS 15:1-35 By Rev. Patrick Ogbonyomi ALEMAYO, C.S.Sp. A Thesis submitted to Boston College in partial fulfilment of the requirements for the Award of the Licentiate in Sacred Theology (S.T.L.) Degree, Boston College School of Theology and Ministry, Brighton, MA, U.S.A. April 30, 2019 Primary Co-Mentor: Professor Christopher R. Matthews Co-Mentor: Rev. Professor Thomas D. Stegman, S.J. DEDICATION This work is dedicated to Very Rev. Fr. Dr. Ayodele Ayeni, C.S.Sp. Provincial Superior Congregation of the Holy Spirit Province of Nigeria North-West Abuja, Nigeria with Fraternal Love and Gratitude 2 ABSTRACT The strict historical reading of the Jerusalem Council in Acts 15:1-35 is a problematic in scholarship. This raises the question of the purpose of the Jerusalem “Apostolic Decree” in Luke’s narrative of the Jerusalem Council. This study argues that Luke’s purpose of the Decree in Acts (15:20, 29; [also found in 21:25]) is not for a pure historical evolution of the Christian mission from Jerusalem to the Gentile world, but refers to a theological and social etiology, founded on divine choice, the Mosaic law, and the prophets, that Luke promulgates as four prohibitions, which have practical values for Luke’s community in creating the conditions necessary for enabling the table-fellowship between Jewish Christians and Gentile Christians. -
An Order for the Christian Worship of God for the Inperson Service April
An Order for the Christian Worship of God For the Inperson Service 4th Lesson: John 18:19-24 April 2, 2021 Good Friday Liturgical Color: Purple 5th Lesson: John 18:25-27 6th Lesson: John 18:28-32 A Service of Tenebrea During this powerful service recalling the arrest, trial, and 7th Lesson: John 18:33-38a crucifixion of Jesus Christ, fifteen candles will be lit on the Communion Table. An extended meditation on the Passion of 8th Lesson: John 18:38b-40 Christ will be read. One candle will be extinguished at the conclusion of each reading, until the service concludes in 9th Lesson: John 19:1-11 darkness. Praise Interlude “O Sacred Head Now Wounded” WE GATHER Welcome and Announcements Rev. Alex Stevenson 10th Lesson: John 19:12-16 Prelude “O Sacred Head Now Wounded” Nannette Carnes 11th Lesson: John 19:17-22 The Prayer 12th Lesson: John 19:23-24 Almighty God, your Son Jesus Christ was lifted high upon the cross so that he might draw the whole world to himself. 13th Lesson: John 19:25-27 Grant that we, who glory in this death for our salvation may also glory in his call to take up our cross and follow him; 14th Lesson: John 19:28-30 through Jesus Christ our Lord. Amen Anthem “When Jesus Wept” Opening Praise “O Love Divine, What Hast Thou Done” Elizabeth Payton, Cheri King, David King, John Austin King WE HEAR GOD’S WORD AND RESPOND 15th Lesson: John 19:31-37 The Passion of Jesus Christ Tenebrea Service 16th Lesson: John 19:38-42 The service of tenebrae or “darkness” is an ancient Christian form of worship which uses light and darkness to symbolize the death Sealing of the Tomb: of Jesus. -
1 Contemporary Chrstian Music: Transforming
CONTEMPORARY CHRSTIAN MUSIC: TRANSFORMING CHRISTIAN EXPERIENCE AND IDENTITY By BRITTANY E. CHASE A THESIS PRESENTED TO THE GRADUATE SCHOOL OF THE UNIVERSITY OF FLORIDA IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF MASTER OF MUSIC UNIVERSITY OF FLORIDA 2013 1 © 2013 Brittany E. Chase 2 I dedicate this thesis to my parents, who have been unconditionally loving and compassionate throughout my entire academic career. I could not have succeeded without your continuous prayers and encouragement, and I am truly blessed to have you in my life. 3 ACKNOWLEDGMENTS The completion of this thesis would not have been possible without the help of many important people. To my academic advisor and committee chair, Larry Crook, I thank you for your patience, encouragement, and support of my research interests throughout this entire process. I am immensely grateful for your constant kindness and compassion since I arrived at the University of Florida, and I thank you for believing in my ability to succeed and expressing your pride in my work and in me. I could not have accomplished this without your help and guidance. To my committee member, Silvio dos Santos, I thank you for your time and mentoring, and I sincerely appreciate your investment in my future and academic career. I thank my other professors at the University of Florida, Jennifer Thomas, Margaret Butler, Michael Deall, and Rosana Resende, who have fostered my intellectual and musical growth. I have many informants to thank for their honest and open participation in the interviews for this project. I thank Anyerin Drury and Adam Vodicka for sharing the visions of their respective churches, as well as Erica Scarano, Brett McCollum, and Brian Biederman, for taking the time to share their experiences. -
Council of Jerusalem from Wikipedia, the Free Encyclopedia
Council of Jerusalem From Wikipedia, the free encyclopedia The Council of Jerusalem (or Apostolic Conference) is a name applied by historians to an Early Christian council that was held in Jerusalem and dated to around the year 50. It is considered by Catholics and Orthodox to be a prototype and forerunner of the later Ecumenical Councils. The council decided that Gentile converts to Christianity were not obligated to keep most of the Mosaic law, including the rules concerning circumcision of males, however, the Council did retain the prohibitions against eating blood, or eating meat containing blood, or meat of animals not properly slain, and against fornication and idolatry. Descriptions of the council are found in Acts of the Apostles chapter 15 (in two different forms, the Alexandrian and Western versions) and also possibly in Paul's letter to the Galatians chapter 2.[1] Some scholars dispute that Galatians 2 is about the Council of Jerusalem (notably because Galatians 2 describes a private meeting) while other scholars dispute the historical reliability of the Acts of the Apostles. Paul was likely an eyewitness and a major person in attendance whereas the writer of Luke-Acts probably[citation needed] wrote second-hand about James the Just, whose judgment was the meeting he described in Acts 15. adopted in the Apostolic Decree of Acts 15:19-29 (http://bibref.hebtools.com/? book=%20Acts&verse=15:19- Contents 29&src=!) , c. 50 AD: "...we should write to them [Gentiles] to abstain 1 Historical background only from things polluted by idols -
The Orthodox Faith
The Orthodox Faith A Journey Through and Examination of the Orthodox Faith Guided by the Words of the Nicene (Constantinopolitan) Creed Introduction to the Greek Orthodox Church • Things to Consider: • It is the oldest Church in Christendom – • It is an Apostolic Church -- St. Andrew • It is the second largest body in Christendom – With 350 million people worldwide – It is democratic institution – It was instrumental in the revival of Greek and Roman studies and subsequently in the development of the Renaissance humanism Goals for these Sessions Who We Are and What We Believe What does it mean to be Orthodox? What do we believe? What are we saying when we recite the Creed? How are our beliefs different from those of our Protestant and Roman Catholic brothers and sisters? How does the sacraments and Icons impact our lives? The goal of this course will be to assist you in understanding the Orthodox beliefs. By utilizing the Creed as our cornerstone, we will explore its historical context, theological meaning, and significance for how we live in faith. Each step along the way will find its foundations in Biblical texts, the teachings of the Councils, writings of the Saints, and in various historical documents to better understand the times and circumstances surrounding the rise of our great Tradition. The Nicene Creed We/I believe in one God, the Father, the Almighty, Creator of Scriptures. heaven and earth, and of all things visible He ascended into heaven and is seated at the and invisible. right hand of the Father. He will come again in glory to judge the And in one Lord, Jesus Christ, the only- living and dead.