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Core Knowledge Intuitions of God As a Person Are Not Revised by Christian Theology Despite Lifelong Experience
Psychonomic Bulletin & Review https://doi.org/10.3758/s13423-017-1421-6 BRIEF REPORT Representational coexistence in the God concept: Core knowledge intuitions of God as a person are not revised by Christian theology despite lifelong experience Michael Barlev1 & Spencer Mermelstein1 & Tamsin C. German1 # Psychonomic Society, Inc. 2018 Abstract Previous research has shown that in the minds of young adult religious adherents, acquired theology about the extraordinary characteristics of God (e.g., omniscience) coexists with, rather than replaces, an initial concept of God formed by co-option of the person concept. We tested the hypothesis that representational coexistence holds even after extensive experience with Christian theology, as indexed by age. Christian religious adherents ranging in age from 18 to 87 years were asked to evaluate as true or false statements on which core knowledge intuitions about persons and Christian theology about God were consistent (both true or both false) or inconsistent (true on one and false on the other). Results showed, across adulthood, more theological errors in evaluating inconsistent versus consistent statements. Older adults also exhibited slower response times to inconsistent versus consistent statements. These findings show that despite extensive experience, indeed a lifetime of experience for some partici- pants, the Christian theological God concept does not separate from the initial person concept from which it is formed. In fact, behavioral signatures of representational coexistence were not attenuated by experience. We discuss the broader implications of these findings to the acquisition of evolutionarily new concepts. Keywords Core knowledge . Person concept . God concept . Religious beliefs . Conceptual change Introduction features of the environments in which humans evolved. -
Baptism: Valid and Invalid
BAPTISM: VALID AND INVALID The following information has been provided to the Office of Worship and Christian Initiation by Father Jerry Plotkowski, Judicial Vicar. It is our hope that it will help you in discerning the canonical status of your candidates. BAPTISM IN PROTESTANT RELIGIONS Most Protestant baptisms are recognized as valid baptisms. Some are not. It is very difficult to question the validity of a baptism because of an intention either on the part of the minister or on the part of the one being baptized. ADVENTISTS: Water baptism is by immersion with the Trinitarian formula. Valid. Baptism is given at the age of reason. A dedication ceremony is given to infants. The two ceremonies are separate. (Many Protestant religions have the dedication ceremony or other ceremony, which is not a baptism. If the church has the dedication ceremony, baptism is generally not conferred until the age of reason or until the approximate age of 13). AFRICAN METHODIST EPISCOPAL: Baptism with water by sprinkling, pouring, or dunking. Trinitarian form is used. Valid. There is an open door ceremony, which is not baptism. AMISH: This is coupled with Mennonites. No infant baptism. The rite of baptism seems valid. ANGLICAN: Valid baptism. APOSTOLIC CHURCH: An affirmative decision has been granted in one case involving "baptism" in the apostolic church. The minister baptized according to the second chapter of the Acts of the Apostles, and not St. Matthew. The form used was: "We baptize you into the name of Jesus Christ for the remission of sins, and you shall receive a gift of the Holy Ghost." No Trinitarian form was used. -
Introducing the Christadelphians Introducing the Christadelphians
Introducing the Christadelphians Introducing the Christadelphians Walking down the streets of your town, you may have noticed a hall with “CHRISTADELPHIANS” on the sign outside. Who, you may wonder, are these people, and what do they stand for? hristadelphians are found in most to return from heaven to be a king on C countries of the world. We believe the the earth, bringing justice and peace. As Bible is God’s handbook for life, and read this could be any time, we try to live as it daily for comfort and advice. We model pilgrims, ready to leave and be with him. If our beliefs and practices as closely as we die, we hope to be raised back to life we can on the first century church, which when Jesus comes. We believe the Jews makes us different to most other Christian are still God’s people, and will be restored groups. For example, we have no paid to him. And we follow these simple rules priests or pastors, because there were – love God, love each other, love your none in the time of the apostles. We do neighbours, and remember Jesus in bread not feel bound to tithe our income, or keep and wine. If this sounds interesting, please Sabbaths, or burn incense, because these read on to find out more about us! practices were left behind with the Law of Moses, and not repeated in the New THE NAME Testament. We call each other ‘brother’ “Christadelphians” is a bit of a mouthful. or ‘sister’. We practise only adult baptism. -
Who Are Christians in the Middle East?
Who Are Christians in the Middle East? Seven Churches, each bearing a great and ancient history with Patriarch, who chose as his patriarchal seat the monastery at unique liturgical traditions and culture, comprise the Catho- Bzommar, Lebanon. After a brief relocation to Constantinople, lic Church in the Middle East. Each of these Churches is in the Patriarch of Cilicia of Armenian Catholics returned his seat full communion with Rome, but six with an Eastern tradition to Bzommar, with his residence and offices in Beirut, Lebanon. are sui iuris, or self-governing, and have their own Patriarchs. The Chaldean Catholic Church has almost 500,000 mem- All these Churches are Arabic-speaking and immersed in Ar- bers, with about 60 percent residing in the Middle East. The abic culture. Chaldeans are historically concentrated in Iraq as they came The Maronite Catholic Church is the largest of the East- from the Assyrian Church of the East. In 1552, a group of As- ern Catholic Churches in the Middle East at around 3 million syrian bishops decided to seek union with Rome. Although members. It has a strong presence in Lebanon, with smaller Pope Julius III proclaimed Patriarch Simon VIII Patriarch “of communities in Syria, Jordan, Cyprus, and the Holy Land. the Chaldeans,” pro- and anti-Catholic parties struggled with- However, slightly over half its members have emigrated from in the Assyrian Church of the East until 1830, when another the Middle East to countries such as Argentina, Brazil, Aus- Chaldean Patriarch was appointed. The Patriarch of Babylon of tralia, Mexico, Canada, and the United States. -
The History of the Church
The History of the Church Introduction Ages of the Church • The Age of catholic Christianity • The Age of Imperial Christianity • The Age of Christendom • The Age of Reformation • The Age of Reason and Revival • The Great Awakening • The Second Great Awakening • The Layman’s Prayer Revival • The Rise of Liberalism • The Rise of Pentacostalism 2 July 22, 2012 Ages of the Church • So we have studied the ages of the church from the book of Acts to the latest televangelist in an Armani suit! • We have seen the first church, simple, fast growing, establishing its identity. • Next came the Imperial Church. Emperor Constantine, seeing the cross and winning the battle, made Christianity the State Church, requiring that all become Christians. We saw how that turned out. • With the split between east and west, the Bishop of Rome became the Pope of the Catholic Church and the age of Christendom began with the withholding of the sacraments and a king in sack cloth on his knees in the snow. 3 July 22, 2012 Ages of the Church • Next, a corrupt church and a few strong voices created Protestantism. Immediately there were differences and splits. • Christianity moved to the New World and we saw the first Great Awakening, the establishment of Colleges, the creation of more denominations. • It took another Great Awakening and the Layman’s prayer revival to keep Christianity blossoming and growing in America. Christians tend to forget from generation to generation. • Then came the Germans, the philosophers and the Liberal Christians trying to reconcile God with Science. 4 July 22, 2012 Ages of the Church • This was answered by the Fundamentalist and an attempt to return to the root of Christianity. -
Birmingham's Evangelical Free Churches and The
BIRMINGHAM’S EVANGELICAL FREE CHURCHES AND THE FIRST WORLD WAR by ANDY VAIL A Thesis Submitted to The University of Birmingham For the degree of MASTER OF PHILOSOPHY School of History & Cultures College of Arts and Law The University of Birmingham 2019 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. Abstract This thesis demonstrates that the First World War did not have a major long-term impact on the evangelical free churches of Birmingham. Whilst many members were killed in the conflict, and local church auxiliaries were disrupted, once the participants – civil and military – returned, the work and mission of the churches mostly continued as they had before the conflict, the exception being the Adult School movement, which had been in decline prior to the conflict. It reveals impacts on local church life, including new opportunities for women amongst the Baptist and Congregational churches where they began to serve as deacons. The advent of conscription forced church members to personally face the issue as to whether as Christians they could in conscience bear arms. The conflict also speeded ecumenical co-operation nationally, in areas such as recognition of chaplains, and locally, in organising local prayer meetings and commemorations. -
Pdfeast-West-Schism.Pdf 97 KB
Outline the events that lead to an overall schism between the church of the East and the West. Was such a schism inevitable given the social, political and ecclesiastical circumstances? Name: Iain A. Emberson Module: Introducing Church History Essay Number: 1 Tutor: Richard Arding Date: 11 November 2009 1 Outline 1. Introduction 2. Greek and Latin Cultural Differences 3. Rome and Constantinople 4. The Filioque 5. The Iconoclastic Controversy 6. The Photian Schism 7. Excommunication and Final Schism 8. Aftermath and Reflection 9. Conclusion 10. Bibliography 2 1. Introduction The East-West Schism (also known as the Great Schism) resulted in the division of Christianity into Eastern (Greek) and Western (Latin) branches. The mutual excommunications in 1054 marked the climax to a long period of tension between the two streams of Christianity and resulted from, amongst other things, cultural, linguistic, political and theological differences that had built up over time. Here we examine a number of these differences and their ultimate culmination in dividing East from West. 2. Greek and Latin Cultural Differences In his work 'Turning Points', Noll argues that “As early as the first century, it was possible to perceive pointed differences between the representatives of what would one day be called East and West.” 1 The Eastern Orthodox theologian Timothy Ware expands on this: From the start, Greeks and Latins had each approached the Christian mystery in their own way. At the risk of some oversimplification, it can be said that the Latin approach was more practical, the Greek more speculative; Latin thought was influenced by judicial ideas...while the Greeks understood theology in the context of worship and in the light of the Holy Liturgy.. -
Ecumenical Councils Preparing for Next Week (Disciple 6–Eucharist 1)
January St. Dominic’s RCIA Program Disciple The Church: 15 History & Teaching 4 Goal • Having switched the Disciple 4 & 5 weeks, we looks at an overview of the Sacraments last week (Disciple 5), and explored the Sacraments of Baptism and Confirmation. These Sacraments are two of the three that initiate us into the Church community, and into Christ’s body and mission. This week we’ll continue to unpack the meaning of Church by looking broadly at its history one the last 2000 years. We’ll also explore it’s role as Teacher. How does the Church function in and through history? How does God walk with the Church through it all? Agenda • Welcome/Housekeeping (10) • Questions & Answers • Introduction to the Rosary (15) Discussion (15): • If the Church is The Body of Christ, what does this mean for Christ’s presence in the world through history and in the world today? • What do I admire about the Catholic Church’s activity in history? Does any part of the Church’s activity in history disturb or upset me? • How do I (might I) listen to what the Church has to say today? What is my approach/attitude to the Church as “Teacher”? • Presentation: The Church: History (35) • Break (10) • Presentation: The Church: Teaching & Belief (30) • Discussion (time permitting): • What is special to this moment in history? • What is the Good News of Christ & the Church that speaks to this moment in history? • How can the body of Christ proclaim & witness the Gospel and walk with others today? Housekeeping Notes • Rite of Acceptance: February 10th at the 11:30am and 5:30 Masses. -
Journal of Religion & Society
ISSN 1522-5668 Journal of Religion & Society The Kripke Center Volume 12 (2010) A Metaphysical Rocket in Gotham The Rise of Christian Science in New York City, 1885-1910 Rolf Swensen, Queens College, City University of New York1 Abstract This article investigates First and Second Churches of Christ, Scientist, New York – the two largest branch (local) congregations of the new indigenous faith Christian Science in the eastern United States. These churches were led by the charismatic Augusta E. Stetson and the more self-effacing Laura Lathrop, who had lively healing practices, taught hundreds of students, and built impressive edifices on Central Park West. After describing the rise of the two competing churches and their leaders, this essay examines several hundred testimonies of healing and the occupations of 1,600 members. This is the first study to scrutinize the internal operations of Christian Science churches and their membership in any large city and as such gives us a hitherto unavailable window into the swift rise and growing pains of a new American religion. Introduction [1] Christian Science appeared on the American scene during the late nineteenth century. Its practice of physical healing by cadres of predominantly newly-empowered women captured 1 The writer is grateful to Judy Huenneke Alan Lester; Seth Kasten; Cathy Gluck; Thomas Bird; the Mary Baker Eddy Collection; the Huntington Library; the Milstein Division, New York Public Library; and the Burke Library, Union Theological Seminary. A fellowship from the Mary Baker Eddy Library for the Betterment of Humanity facilitated research. All sources from the Mary Baker Eddy Collection and The First Church of Christ, Scientist, Boston, are used courtesy of the Mary Baker Eddy Collection, One Norway Street, Boston, MA 02115. -
290 Other Religions
289 289 .9 Denominations and sects not provided for elsewhere Including Christadelphians, Christian and Missionary Alliance, Christian Israelite Church, Churches of God, Dukhobors, Evangelical Congregational Church, Evangelical United Brethren Church, Messianic Judaism (Jewish Christians), Plymouth Brethren, United Brethren in Christ Class nondenominational and interdenominational churches in 280; class Protestant nondenominational and interdenominational churches in 280.4 See Manual at 201–209 and 292–299 (Option: Class a specific denomination or sect requiring local emphasis in 289.2) 290 Other religions Limited to specific religions other than Christianity Except for modifications shown under specific entries, add to each subdivision identified by † as follows: 01–05 Standard subdivisions [06] Organizations and management Do not use; class in 6 07 Education, research, related topics 071 Education Class here the religion as an academic subject Class comprehensive works on religious education, religious education to inculcate religious faith and practice in 75 See Manual at 207.5, 268 vs. 200.71, 230.071, 292–299 08–09 Standard subdivisions 1–9 Specific elements Add the numbers following 20 in 201–209, e.g., organizations 65 Class a denomination or sect not explicitly provided for here with the religion, denomination, or movement to which its own members say it belongs Class religion in general, comprehensive works on religions other than Christianity in 200; class specific aspects of religion in 201–209 (Options: To give preferred treatment or shorter numbers to a specific religion, use one of the following: (Option A: Class the sources of the religion in 220, other specific aspects of the religion in 230–280, comprehensive works on the religion in 230; in that case class the Bible and Christianity in 298 (Option B: Class in 210, and add to base number 21 the numbers following the base number for the religion in 292–299, e.g., Hinduism 210, Mahabharata 219.23; in that case class philosophy and theory of religion in 200, its subdivisions 211–218 in 200.1) 1. -
994 NEW ZEALAND GAZETTE No.44
994 NEW ZEALAND GAZETTE No.44 Name of Celebrant Name of Organisation Name of Celebrant Name of Organisation Balfour, David lan Bailey Anglican Bathhurst, Keith Orton, Reverend Anglican Balfour, Laloma Jill, Reverend Anglican Bathhurst, Paul Douglas, Reverend Anglican Ball, Niven Graeme, Reverend Methodist Bathurst, Ralph James New Life Centre Ball, Richard Saxon, Bishop Church of Jesus Christ Batten, Reginald John, Reverend Roman Catholic of Latter-Day Saints Batten, Stephen Grant, Pastor Assemblies of God in Ballantyne, John Logan, Reverend Elim Church of New New Zealand Zealand Batterbury, Charles, Reverend Anglican Ballantyne, Russell James Elim Church of New Battersby, James Richard, Reverend Presbyterian Zealand Battersby, Norman Frank Associated Churches of Ballantyne, Simon Thorne, Reverend Anglican Christ in New Ballantyne, Walter Simpson New Life Christian Zealand Fellowship Battersby, Peter, Reverend Roman Catholic Ballis, Peter Harry, Pastor Seventh-Day Adventist Battley, Donald Hollingworth, Reverend Anglican Bambury, Owen Ronald, Reverend Canon Anglican Batts, William George Eric, Reverend Baptist Bamforth, Marvin John, Reverend Anglican Bawden, Patricia Mary, Reverend Anglican Bancroft, Michael Keith, Reverend Roman Catholic Baxter. Beverley Jean, Captain Salvation Army Bangs, Janette The Universal Temple Baxter, Dean D., President Church of Jesus Christ of Light of latter-Day Saints Banks, Philip William, Reverend Anglican Baxter, Evan Alexander, Reverend Baptist Banks, Rex John Church of Christ Baxter, Gavin, Captain Salvation -
Guidelines for Recognition of Baptisms
First Church of Christ, Scientist Unitarian Universalist I (Mary Baker Eddy) - no baptism I Unitarians I Foursquare Gospel Church V United Church of Christ V General Assembly of Spiritualists I United Church of Canada V Hephzibah Faith Missionary Association I United Reformed V House of David Church I United Society of Believers I Iglesia ni Kristo (Phillippines) I Uniting Church in Australia V GUIDELINES FOR Independent Church of Filipino Christians I Universal Emancipation Church I RECOGNITION OF BAPTISMS Jehovah’s Witnesses (Watchtower Society) I Waldensian V Liberal Catholic Church V Worldwide Church of God (invalid before mid-1990’s) I Prepared by the CCCB Episcopal Commission for Doctrine Lutheran V Zion V Masons / Freemasons - no baptism I These Guidelines consist of 3 sections: Mennonite Churches ? I. A discussion of what is required for a valid baptism. APPENDIX: SOME MAGISTERIAL SOURCES TO BE CONSULTED Methodist V II. General principles for recognition of baptisms in other churches Metropolitan Community Church ? 1983 Code of Canon Law, n. 849-878. or ecclesial communities. Moonies (Reunification Church) I 1990 Code of Canons of the Eastern Churches, n. 672-691. III. A list of churches/ecclesial communities, indicating whether Moravian Church ? Pontifical Council for Promoting Christian Unity,Directory for the baptisms performed therein should be recognized as valid, National David Spiritual Temple of Christ Church Union I Application of Principles and Norms on Ecumenism, 1993, n. 92-101. invalid, or require further investigation. National Spiritualist Association I Catechism of the Catholic Church, n. 1213-1284. Also included is an appendix listing relevant magisterial sources on The New Church I the topic.