Chapter 10 the Church in the Late Sixteenth Century
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Lex Orandi, Lex Credendi: the Doctrine of the Theotokos As a Liturgical Creed in the Coptic Orthodox Church
Journal of Coptic Studies 14 (2012) 47–62 doi: 10.2143/JCS.14.0.2184687 LEX ORANDI, LEX CREDENDI: THE DOCTRINE OF THE THEOTOKOS AS A LITURGICAL CREED IN THE COPTIC ORTHODOX CHURCH BY BISHOY DAWOOD 1. Introduction In the Surah entitled “The Table Spread” in the Quran, Mohammed, the prophet of Islam, proclaimed a long revelation from God, and in a part that spoke of the role of Mary and teachings of Jesus, the following was mentioned: “And behold! Allah will say: ‘O Jesus the son of Mary! Did you say to men, ‘worship me and my mother as gods in derogation of Allah’?’” (Sura 5:116).1 It is of note here that not only the strict mono- theistic religion of Islam objected to the Christian worshipping of Jesus as God, but it was commonly believed that Christians also worshipped his mother, Mary, as a goddess. This may have been the result of a mis- understanding of the term Theotokos, literally meaning “God-bearer”, but also means “Mother of God”, which was attributed to Mary by the Christians, who used the phrase Theotokos in their liturgical worship. Likewise, in Protestant theology, there was a reaction to the excessive adoration of the Virgin Mary in the non-liturgical devotions of the churches of the Latin West, which was termed “Mariolatry.” However, as Jaroslav Pelikan noted, the Eastern churches commemorated and cel- ebrated Mary as the Theotokos in their liturgical worship and hymnology.2 The place of the Theotokos in the liturgical worship of the Eastern Chris- tian churches does not only show the spiritual relation between the Virgin Mother and the people who commemorate her, but it is primarily a creedal affirmation of the Christology of the believers praying those hymns addressed to the Theotokos. -
The Nicene Creed
THE NICENE CREED A MANUAL jfor tbe use of ~anlJilJates for }ilol!} ®tlJets BY J. J. LIAS, M.A. RECTOR OF EAST BERGHOLT, COLCHESTER ; CHANCELLOR OF LLANDAFF CATHEDRAL, AND EXAMINING CHAPLAIN TO THE BISHOP OF LLANDAFF; AUTHOR OF ''PRINCIPLES OF BIBLICAL CRITICISM," ''THE ATONEMENT," ETC, LONDON SW AN SONNENSCHEIN & CO., LIM. NEW YORK: THE MACMILLAN CO. 1897 tto SIR GEORGE STOKES, BART., LL.D., D.Sc., F.R.S. LUCASIAN PROFESSOR OF MATHEMATICS IN THE UNIVERSITY OF CAMBRIDGE THIS LITTLE BOOK IS DEDICATED WITH A FEELING OF ADMIRATION FOR HIS GREAT ATTAINMENTS AND OF RESPECT FOR HIS HIGH CHARACTER AND GENUINE AND ENLIGHTENED ATTACHMENT TO THE FIRST PRINCIPLES OF ttbe lE>octrtne of <Ibtlst PREFACE T is, perhaps, necessary that I should explain my reasons I for adding one more to the vast number of books which pour forth in so continuous a stream in the present day. Four reasons have mainly weighed with me. The first is, that my experience as an examiner of candidates for Holy Orders has convinced me that many of them obtain their knowledge of the first principles of the religion which they propose to teach, in a very unsatisfactory and haphazard way. This is partly due to the absence, at least until lately, of satisfactory text books. Few candidates attempt to read Pearson's great standard work on the subject, and most of those who have attempted it find him very abstruse and difficult to follow. Moreover, it must be admitted that in a good many respects, in spite of the still inestimable value of the work, Pearson's manner and matter are out of date. -
The Nicene Creed in the Church David R
Concordia Journal Volume 41 | Number 1 Article 3 2015 The iceN ne Creed in the Church David Maxwell Concordia Seminary, St. Louis, [email protected] Follow this and additional works at: http://scholar.csl.edu/cj Part of the Practical Theology Commons Recommended Citation Maxwell, David (2015) "The icN ene Creed in the Church," Concordia Journal: Vol. 41: No. 1, Article 3. Available at: http://scholar.csl.edu/cj/vol41/iss1/3 This Article is brought to you for free and open access by Scholarly Resources from Concordia Seminary. It has been accepted for inclusion in Concordia Journal by an authorized administrator of Scholarly Resources from Concordia Seminary. For more information, please contact [email protected]. Maxwell: The Nicene Creed The Nicene Creed in the Church David R. Maxwell Pastors often introduce the recitation of the Nicene Creed with the phrase, “Let us confess our Christian faith in the words of the Nicene Creed.” But what do we mean when we identify the content of the faith with the words of the creed? And how does that summary of the faith actually function in the church? After all, if we are to be creedal Christians in any meaningful sense, we would like to see the creed play a more profound role in the church than merely as a text to be recited. But, from the position of one sitting in the pew, it is not always clear what that role would be. Therefore, I will identify and explore three of the ways the creed has functioned and still functions in the church. -
Catholic-Mormon Relations
Religious Educator: Perspectives on the Restored Gospel Volume 13 Number 1 Article 7 4-1-2012 Catholic-Mormon Relations Donald Westbrook Follow this and additional works at: https://scholarsarchive.byu.edu/re BYU ScholarsArchive Citation Westbrook, Donald. "Catholic-Mormon Relations." Religious Educator: Perspectives on the Restored Gospel 13, no. 1 (2012). https://scholarsarchive.byu.edu/re/vol13/iss1/7 This Article is brought to you for free and open access by the Journals at BYU ScholarsArchive. It has been accepted for inclusion in Religious Educator: Perspectives on the Restored Gospel by an authorized editor of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. © Photo by Jaren Wilkey/BYU Jaren © Photo by In 2010, Cardinal Francis George spoke at BYU on the topic of religious freedom and shared family values. Catholic-Mormon Relations donald westbrook Donald Westbrook ([email protected]) is a doctoral student in the School of Religion at Claremont Graduate University. “The important thing is that we truly love each other, that we have an interior unity, that we draw as close together and collaborate as much as we can—while trying to work through the remaining areas of open questions. And it is impor- tant for us always to remember in all of this that we need God’s help, that we are incapable of doing this alone.” —Pope Benedict XVI1 “We labor diligently to write, to persuade our children, and also our brethren, to believe in Christ, and to be reconciled to God; for we know that it is by grace that we are saved, after all we can do.” —2 Nephi 25:23 his essay very briefly introduces the reader to some of the problems Tand promises of relations between Catholics and Mormons in the American context. -
Durham Research Online
Durham Research Online Deposited in DRO: 04 May 2017 Version of attached le: Accepted Version Peer-review status of attached le: Peer-reviewed Citation for published item: Ryrie, Alec (2016) 'The nature of spiritual experience.', in The Oxford handbook of the Protestant Reformations. Oxford: Oxford University Press, pp. 47-63. Oxford handbooks in history. Further information on publisher's website: https://doi.org/10.1093/oxfordhb/9780199646920.013.3 Publisher's copyright statement: This is a draft of a chapter that was accepted for publication by Oxford University Press in the book 'The Oxford Handbook of the Protestant Reformations' edited by Ulinka Rublack and published in 2016. Additional information: Use policy The full-text may be used and/or reproduced, and given to third parties in any format or medium, without prior permission or charge, for personal research or study, educational, or not-for-prot purposes provided that: • a full bibliographic reference is made to the original source • a link is made to the metadata record in DRO • the full-text is not changed in any way The full-text must not be sold in any format or medium without the formal permission of the copyright holders. Please consult the full DRO policy for further details. Durham University Library, Stockton Road, Durham DH1 3LY, United Kingdom Tel : +44 (0)191 334 3042 | Fax : +44 (0)191 334 2971 https://dro.dur.ac.uk The Nature of Spiritual Experience ABSTRACT This article surveys the question of how early Protestantism was experienced by its practitioners, using the perspective of the history of emotions. -
The Nicene Creed
THE NICENE CREED [TEXT] The Nicene Creed In the first three centuries, the church found itself in a hostile environment. On the one hand, it grappled with the challenge of relating the language of the gospel, developed in a Hebraic and Jewish-Christian context, to a Graeco-Roman world. On the other hand, it was threatened not only by persecution, but also by ideas that were in conflict with the biblical witness. In A.D. 312, Constantine won control of the Roman Empire in the battle of Milvian Bridge. Attributing his victory to the intervention of Jesus Christ, he elevated Christianity to favored status in the empire. “One God, one Lord, one faith, one church, one empire, one emperor” became his motto. The new emperor soon discovered that “one faith and one church” were fractured by theological disputes, especially conflicting understandings of the nature of Christ, long a point of controversy. Arius, a priest of the church in Alexandria, asserted that the divine Christ, the Word through whom all things have their existence, was created by God before the beginning of time. Therefore, the divinity of Christ was similar to the divinity of God, but not of the same essence. Arius was opposed by the bishop, Alexander, together with his associate and successor Athanasius. They affirmed that the divinity of Christ, the Son, is of the same substance as the divinity of God, the Father. To hold otherwise, they said, was to open the possibility of polytheism, and to imply that knowledge of God in Christ was not final knowledge of God. -
Minority Report To
POSITION PAPERS 15th General Assembly, 1987, Appendix P, p. 425-428. MINORITY REPORT Ad Hoc Committee to Study the Validity of Certain Baptisms INTRODUCTION The evident desire and determination of all the members of the ad hoc Study Committee to draw a clear line of separation between truth and untruth, or be it, between orthodoxy and heterodoxy/heresy, is both proper and praiseworthy. Because there is no question among us as to the flagrant apostasy of the Roman Catholic church, consideration of R.C. baptism gives us a test case for the principle involved in discerning what constitutes a valid baptism. By extension, these principles can be used in other cases. BRIEF HISTORICAL COMMENT A study of church history shows that a solid majority of Presbyterian churches and, almost without exception, all Reformed churches have held Roman Catholic baptism to be valid. Since the time of Thornwell, American Presbyterianism has largely tended to regard Roman Catholic baptism as invalid; prior to that time, however, most of American Presbyterianism was in harmony with other Reformed and Presbyterian bodies in this matter. The church has historically not rebaptized those who have fallen away from the faith, been excommunicated, and subsequently repented. Historically, the church has not required rebaptism for those who were baptized by ministers who subsequently proved to be apostate. More recently, the 1981 (159th) General Synod of the Reformed Presbyterian Church, Evangelical Synod endorsed the validity of Roman Catholic baptism. In this, the Synod concurred with the vigorous and definitive dissent by Charles Hodge to the decision of the 1845 Assembly of the Presbyterian Church to declare Roman Catholic baptism invalid. -
Competing Views of Original Sin and Associated Arguments and Meanings
CHAPTER TWO COMPETING VIEWS OF ORIGINAL SIN AND ASSOCIATED ARGUMENTS AND MEANINGS The dispute over the definition of original sin, or more precisely, Matthias Flacius Illyricus’s1 controversial explanation of this doctrine, originated at the University of Jena in 1560 among the highest levels of the Lutheran academic world. It did not enter the territory of Mansfeld until a decade later. There it first claimed the attention of those clerics who operated in intellectual circles that went beyond the territory’s borders. But divisions within this ecclesiastical leadership soon spread throughout the territory’s entire pastorate. It may seem strange to begin a discussion of lay religiosity with elite theologians debating abstract points of doctrine in ivory towers. But in order to understand why the laity of Mansfeld became deeply involved in the controversy, it is important to start at the beginning with the central intellectual premise, and work outward to the various meanings and connotations it came to encompass. Only then can the laity’s association with one side or the other begin to make sense. The assumption here is that a purely intellectual weighing of the validity of the two definitions of original sin was not the only aspect of the debate 1 Matthias Flacius Illyricus (1520–1575) was born in Croatia, but studied in Venice, Basel, and Tübingen, before matriculating in Wittenberg in 1541. He eventu- ally became a professor of Hebrew there, where he was influenced by both Luther and Melanchthon, the former particularly with regard to pastoral care, the latter with regard to theology. After Emperor Charles V’s defeat of the Lutheran princes in the Schmalkald War (1547), as Melanchthon was urging a conciliatory policy, Flacius took up the banner of complete resistance. -
The Nicene Creed: the Niceno- the Apostles’ Creed: Caesarea: Constantinopolitan Creed
Jonathan J. Armstrong, Ph.D. Moody Bible Institute The Creed of Eusebius of The Nicene Creed: The Niceno- The Apostles’ Creed: Caesarea: Constantinopolitan Creed: We believe in one only God, We believe in one God, the We believe in one God, the I believe in God the Father Father almighty, maker of all things Father almighty, creator of things Father almighty, maker of heaven almighty, maker of heaven and earth; visible and invisible; and earth, and of all things visible And in Jesus Christ his only Son visible and invisible; And in one Lord Jesus Christ, the and invisible; our Lord, who was conceived by the And in the Lord Jesus Christ, for he Son of God, the only-begotten of his And in one Lord Jesus Christ, the Holy Ghost, born of the Virgin Mary, is the Word of God, God of God, light Father, of the substance of the only begotten Son of God, begotten of light, life of life, his only Son, the Father, God of God, light of light, of his Father before all worlds, light suffered under Pontius Pilate, was first-born of all creatures, begotten very God of very God, begotten, not of light, very God of very God, crucified, dead, and buried; he of the Father before all time, by made, being of one substance begotten not made, being of one descended into hell; the third day he (ὁμοούσιον) with the Father, by whom also everything was created, substance with the Father, by whom rose again from the dead; he whom all things were made, both all things were made, who for us men who became flesh for our ascended into heaven, and sits on which be in heaven and in earth, who and for our salvation came down the right hand of God the Father redemption, who lived and suffered for us men and for our salvation from heaven and was incarnate by among men, rose again the third day, came down from heaven and was the Holy Ghost and the Virgin Mary, almighty; from thence he shall come returned to the Father, and will come incarnate and was made man. -
The Origins of the Restoration Movement: an Intellectual History, Richard Tristano
Leaven Volume 2 Issue 3 The Restoration Ideal Article 16 1-1-1993 The Origins of the Restoration Movement: An Intellectual History, Richard Tristano Jack R. Reese [email protected] Follow this and additional works at: https://digitalcommons.pepperdine.edu/leaven Part of the Biblical Studies Commons, Christianity Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Reese, Jack R. (1992) "The Origins of the Restoration Movement: An Intellectual History, Richard Tristano," Leaven: Vol. 2 : Iss. 3 , Article 16. Available at: https://digitalcommons.pepperdine.edu/leaven/vol2/iss3/16 This Book Review is brought to you for free and open access by the Religion at Pepperdine Digital Commons. It has been accepted for inclusion in Leaven by an authorized editor of Pepperdine Digital Commons. For more information, please contact [email protected], [email protected], [email protected]. 46 Leaven, Summer1993Reese: The Origins of the Restoration Movement: An Intellectual History, Book ~ e= Reviews •.•.•0 ~Z > ~~. ~(1§3~ Z >'~ ~>C1~ () ~ Jack Reese, Editor ~ ~ ~~;;C= ~tz ~ ~=~~~r-.~ ~ ACHTEMEIER ~CRADDOCK ~ ~~~~=~~ Tr~~Z ~~ ..,-.; C1 LIPSCOMB BOOKSBOOKSBOOKSBOOKSBOOKSBOOKSBOOKSBOOKSBOOKSBOOKS The Second Incarnation: A Theology for the Church," "The Worship ofthe Church," and so on. 21st Century Church What Shelly and Harris promise instead is an ar- Rubel Shelly, Randall J. Harris ticulation of the church as the continuation of the Howard Publishing Company, 1992 ministry ofJesus - a second incarnation. The book asks the question''What if Jesus were a church?" It Shelly and Harris have done their readers a is their hope that this question will provide the great service by articulating in a thoughtful and theological energy for our tradition to move pur- readable way their thinking on the nature of the .posefully into the next century. -
The Book of Concord FAQ God's Word
would be no objective way to make sure that there is faithful teaching and preaching of The Book of Concord FAQ God's Word. Everything would depend on each pastor's private opinions, subjective Confessional Lutherans for Christ’s Commission interpretations, and personal feelings, rather than on objective truth as set forth in the By permission of Rev. Paul T. McCain Lutheran Confessions. What is the Book of Concord? Do all Lutheran churches have the same view of the Book of Concord? The Book of Concord is a book published in 1580 that contains the Lutheran No. Many Lutheran churches in the world today have been thoroughly influenced by the Confessions. liberal theology that has taken over most so-called "mainline" Protestant denominations in North America and the large Protestant state churches in Europe, Scandinavia, and elsewhere. The foundation of much of modern theology is the view that the words of What are the Lutheran Confessions? the Bible are not actually God's words but merely human opinions and reflections of the The Lutheran Confessions are ten statements of faith that Lutherans use as official ex- personal feelings of those who wrote the words. Consequently, confessions that claim planations and summaries of what they believe, teach, and confess. They remain to this to be true explanations of God's Word are now regarded more as historically day the definitive standard of what Lutheranism is. conditioned human opinions, rather than as objective statements of truth. This would explain why some Lutheran churches enter into fellowship arrangements with What does Concord mean? non-Lutheran churches teaching things in direct conflict with the Holy Scriptures and the Concord means "harmony." The word is derived from two Latin words and is translated Lutheran Confessions. -
Philip Melanchthon in the Writings of His Polish Contemporaries
ODRODZENIE I REFORMACJA W POLSCE ■ SI 2017 ■ PL ISSN 0029-8514 Janusz Tazbir Philip Melanchthon in the Writings of his Polish Contemporaries Over thirty years ago Oskar Bartel, a distinguished scholar of the history of the Polish Reformation, bemoaned how little was known about the relations between preceptor Germaniae and the movement. In an article about the familiarity with Melanchthon, both as person and his oeuvre, in Poland, Bartel wrote: “wir besitzen einige Werke, meist Broschüren über Luther, Calvin, sogar Hus und Zwingli, aber ich habe keine über Melanchton gefunden”.1 Bartel’s article provided a recapitulation, if somewhat incomplete, of the state of research at the time, and essentially stopped at the death of the Reformer. There- fore, in this study I would like to point to the results of the last thirty years of research, on the one hand, and highlight the post-mortem impact of Melanchthon’s writings and the reflection of his person in the memories of the next generations, on the other. The new information about the contacts Melanchthon had with Poland that has come to light since the 1960s is scattered across a number of articles or monographs; there is to date no separate study devoted to the German Reformer. Only a handful of contributions have been published. No wonder therefore that twenty years after the publication of Bartel’s article, Roman Nir begins his study of corre- spondence between Melanchthon and Krzycki thus: “Relatively little 1 O. Bartel, “Luther und Melanchton in Polen,” in: Luther und Melanchton. Refe rate und Berichte des Zweiten Internationalen Kongress für Lutherforschung, Münster, 8.–13.