DOCSLIB.ORG

Contrasting Mainline Protestant Denominations

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Contrasting Mainline Protestant Denominations Contrasting Mainline Protestant Denominations 1 Presentation Outline – Part 1 • What’s the purpose? • Where did it all start? • Seven ecumenical councils of the early church • Brief history of the five denominational families • Forms of church governments • Views of Sacraments and ordinances 2 What’s the Purpose? Is this it? NO! Most Christians are not aware of their own church’s doctrines, let alone their denomination’s doctrines! The purpose of this presentation is to present a history of mainline Protestant denominations and their doctrines so we can relate to other Christians we meet. 3 Where Did It All Start? 4 5 Seven Ecumenical Councils 1) First Council of Nicaea, 325 – Eastern and Western churches*debated whether Jesus was created or begotten by God the Father, drafted the Nicene Creed, and established the date for Easter 2) First Council of Constantinople, 381 – revised the Nicene Creed to remove controversial language, and asserted “primacy” to the Bishop of Constantinople to be second only to the pope in Rome 3) Council of Ephesus, 431 – confirmed the Nicene Creed and that Mary was the “God-bearer,” and condemned the heresy of Nestorius; the resulting Nestorian schism caused the Assyrian Orthodox separation 4) Council of Chalcedon, 451 – attempted to eliminate heresies caused by an improperly convened “Second Council of Ephesus” in 449 and affirm the dual human and divine nature of Jesus, and issued 28 canons regarding church discipline and administration; the Chalcedon schism caused the Oriental Orthodox separation 5) Second Council of Constantinople, 553 – attempted to mend the Chalcedon schism that had resulted between those who believed Jesus, at his incarnation, had a single divine nature or a synthesis of divine and human (monophysitism), and those who believed Jesus had a separate divine and human nature (dyophysitism) 6) Third Council of Constantinople, 680 – attempted again to mend the Chalcedon schism by taking the focus off of the single/dual nature of Jesus and instead asserting that Jesus had one energy (monoenergism) and one will (monothelitism), but this proposal was ultimately condemned as heresy; reaffirmed the first five councils 7) Second Council of Nicaea, 787 – attempted to reunite the Eastern and Western churches by affirming veneration and worship of icons (previously heretical to the Western Church, but practiced by the Eastern church); at that time, Islamists actively sought out and destroyed icons in early Christian churches *Due to its size, Roman Emperor Diocletian divided the Roman Empire into East and West in 285 – Eastern Roman Empire was governed from Byzantium (later Constantinople, i.e., Istanbul, Turkey) – Western Roman Empire was governed from Rome 6 Five Denominational Families Denominations were formed because of political and/or theological disagreements or, in some cases, simply for convenience • Assyrian Orthodox • Oriental Orthodox • Eastern Orthodox • Western Orthodox (Roman Catholic) • Reformation Churches 7 Assyrian Orthodox • Formed by Nestorius resulting from the Nestorian Schism of 431 during the Council of Ephesus • Nestorius refused the title for Mary of Theotokos, “God- bearer,” and insisted on Christotokos, “Christ-bearer,” and asserted the non-united distinctiveness of the human and divine natures of Jesus • Nestorian doctrine was condemned at the First Council of Ephesus in 431, and was reiterated as heresy at the Council of Chalcedon in 451 • Encompasses ancient Assyria (northern Iraq) and regions throughout Asia 8 Oriental Orthodox • Formed as a result of the Council of Chalcedon, 451 • Did not agree with the defined dual nature of Jesus because they saw it as the heretical teaching of Nestorius • Oriental Orthodox churches include – Coptic Christians in Egypt (10–20% of the population of Egypt; severely persecuted by Muslims) – Church of India (established by the Apostle Thomas) – Armenian Orthodox (Turkey, Armenia, and southeast Russia) – Ethiopian Orthodox (North Africa; possibly from the Biblical encounter between the Apostle Philip and the influential Ethiopian eunuch as presented in Acts 8) 9 Eastern and Western Orthodox • Eastern and Western churches separated as a result of the great East-West Schism of 1054, although issues between the two churches had occurred for centuries • Two theological issues were the perceived reasons – Whether the Holy Spirit proceeds from the Father or from the Father and the Son, and – Whether leavened or unleavened bread should be used in the Eucharist • Two political issues were the actual reasons – The Western church sought to strengthen papal authority with the Pope asserting absolute rule over the entire church – The Eastern church sought autonomy of governance and rejected papal claims to absolute rule 10 Reformation Churches • Significant earlier attempts to reform the Roman Catholic Church occurred before Luther, such as those of Peter Waldo, Jan Hus, and John Wycliffe, i.e., “Pre-Reformers” • Formally initiated by Martin Luther, and continued by John Calvin, Huldrych Zwingli, and other early Protestant Reformers in 16th century Europe • Protestant denominations spawned as a direct result of the Protestant Reformation – Lutherans – Anabaptists – Anglicans (Church of England) – Calvinists (Reformed) 11 Pre-Reformers • Waldensians – Founded by Frenchman Peter Waldo in 1182 – Decried the lavish lifestyle of monks and priests while the common people starved – Petitioned Pope Alexander III that the Scriptures and church services use French (common people’s language) instead of Latin (educated people’s language) – Persecuted by Rome for challenging the Pope’s authority • Moravians (Unity of the Brethren) – Founded by Czech John Hus in 1457 – Persecuted by Rome for using the reformed teachings of John Wycliffe and for rejecting papal authority 12 Lutherans (Evangelicals) • Founded by German Martin Luther in 1522 after penning his “Ninety- five Theses” in 1517 based on his objection to the Catholic Church’s practice of the sale of indulgences (money paid to the Church to reduce or eliminate the “purifying punishment” in purgatory due to unrepentant sin as a means to “achieve the holiness necessary to enter the joy of heaven”) • Luther initiated the doctrine of Sola Scriptura (scripture alone) • Advocated the doctrine of justification “by grace alone through faith alone on the basis of Scripture alone” rather than Sacramental observation and adherence to Church authority • Eliminated veneration and worship of icons • Still retained many liturgical practices and sacramental teachings of the Roman Catholic Church • No other denominations came from the Lutheran movement 13 Anabaptists • Founded by Swiss Georg Blaurock, Conrad Grebel, and Felix Manz in 1525 • Rejected infant baptism • Rejected Luther’s salvation doctrine of justification by grace alone; asserted that true disciples hear and obey the Word • Emphasized the doctrine of Sola Scriptura, separation of Church and State, believer’s baptism, freedom of conscience, and holiness of life • Strict adherence to a literal interpretation of the Sermon on the Mount that precluded taking oaths, participating in military actions, and participating in civil government • Mennonites, Hutterites, and the Amish came from the Anabaptist movement 14 Anglicans (Church of England) • Founded by King Henry VIII in 1534 to attain a divorce from Catherine of Aragon; the Pope refused to grant his divorce so he could marry Anne Boleyn – The king made himself “supreme head” of the church – Catherine’s daughter, Mary Tudor, ascended the throne in 1553 and returned England back to Catholicism, killing all who opposed her; more than 300 died at her hand – Anne Boleyn’s daughter, Elizabeth, ascended the throne in 1558 and restored the Protestant Church of England • Upholds the Roman Catholic doctrine of Prima Scriptura (divine revelation through Scripture and Church traditions) • Episcopalians came from the Anglican Church, with the first church service in Jamestown, Virginia, in 1607 15 Calvinists (Reformed) • Founded by Swiss Ulrich Zwingli in 1522 • Advanced the doctrine of Sola Scriptura, i.e., “Divine Law” over “Man’s Law” • Disagreed with Luther over the Eucharist; believed the elements to be symbolic rather than transformative • Frenchman John Calvin furthered Reformation in 1553 by advancing the doctrine of predestination, i.e., the belief that God appointed the eternal destiny of some to salvation by grace while leaving the remainder to receive eternal damnation for all their sins based on Jesus’ teaching in John 6:65 that “…no one can come to Me unless it has been granted to him by My Father” • Presbyterians, Church of Scotland, and Evangelical Free churches came from the Reformed Church 16 Church Governments • Jesus chose his Apostles who, in turn, appointed elders at the various churches; this is the basic model • Three general forms of Protestant church government, from most structured to least structured, are – Episcopal: hierarchical in structure with authority over a local church resting in a bishop – Presbyterian: hierarchical structure of representatives – Congregational: church congregations are independent, ecclesiastically sovereign, and autonomous 17 Episcopal Government • Highly hierarchical structure • Bishops ordain and govern rectors and priests • Many have an archbishop with authority over bishops • Roman Catholics, Anglicans, Methodist, and most Lutherans Archbishop Bishop Bishop Rector/Priest Rector/Priest Rector/Priest Rector/Priest Congregation Congregation Congregation
Load more

Recommended publications
  • GLIMPSES INTO the KNOWLEDGE, ROLE, and USE of CHURCH FATHERS in RUS' and RUSSIAN MONASTICISM, LATE 11T H to EARLY 16 T H CENTURIES
    ROUND UP THE USUALS AND A FEW OTHERS: GLIMPSES INTO THE KNOWLEDGE, ROLE, AND USE OF CHURCH FATHERS IN RUS' AND RUSSIAN MONASTICISM, LATE 11t h TO EARLY 16 t h CENTURIES David M. Goldfrank This essay originated at the time that ASEC was in its early stages and in response to a requestthat I write something aboutthe church Fathers in medieval Rus'. I already knew finding the patrology concerning just the original Greek and Syriac texts is nothing short of a researcher’s black hole. Given all the complexities in­ volved in the manuscript traditions associated with such superstar names as Basil of Caesarea, Ephrem the Syrian, John Chrysostom, and Macarius of wherever (no kidding), to name a few1 and all of The author would like to thank the staffs of the Hilandar Research Library at The Ohio State University and, of course, the monks of Hilandar Monastery for encouraging the microfilming of the Hilandar Slavic manuscripts by Ohio State. I thank the Dumbarton Oaks Research Library and Collection; and Georgetown University’s Woodstock Theological Library as well as its Lauinger Library Reference Room for their kind help. Georgetown University’s Office of the Provost and Center for Eurasian, East European and Russian Studies provided summer research support. Thanks also to Jennifer Spock and Donald Ostrowski for their wise suggestions. 1 An excellent example of this is Plested, Macarian Legacy. For the spe­ cific problem of Pseudo-Macarius/Pseudo-Pseudo-Macarius as it relates to this essay, see NSAW, 78-79. Tapestry of Russian Christianity: Studies in History and Culture.
    [Show full text]
  • Nestorianism 1 Nestorianism
    Nestorianism 1 Nestorianism For the church sometimes known as the Nestorian Church, see Church of the East. "Nestorian" redirects here. For other uses, see Nestorian (disambiguation). Nestorianism is a Christological doctrine advanced by Nestorius, Patriarch of Constantinople from 428–431. The doctrine, which was informed by Nestorius' studies under Theodore of Mopsuestia at the School of Antioch, emphasizes the disunion between the human and divine natures of Jesus. Nestorius' teachings brought him into conflict with some other prominent church leaders, most notably Cyril of Alexandria, who criticized especially his rejection of the title Theotokos ("Bringer forth of God") for the Virgin Mary. Nestorius and his teachings were eventually condemned as heretical at the First Council of Ephesus in 431 and the Council of Chalcedon in 451, leading to the Nestorian Schism in which churches supporting Nestorius broke with the rest of the Christian Church. Afterward many of Nestorius' supporters relocated to Sassanid Persia, where they affiliated with the local Christian community, known as the Church of the East. Over the next decades the Church of the East became increasingly Nestorian in doctrine, leading it to be known alternately as the Nestorian Church. Nestorianism is a form of dyophysitism, and can be seen as the antithesis to monophysitism, which emerged in reaction to Nestorianism. Where Nestorianism holds that Christ had two loosely-united natures, divine and human, monophysitism holds that he had but a single nature, his human nature being absorbed into his divinity. A brief definition of Nestorian Christology can be given as: "Jesus Christ, who is not identical with the Son but personally united with the Son, who lives in him, is one hypostasis and one nature: human."[1] Both Nestorianism and monophysitism were condemned as heretical at the Council of Chalcedon.
    [Show full text]
  • The Wars of the Roses
    Unit 2: Roman Church and the Rise of the Papal State © Jason Asbell, 2019 Unit 2: Roman Church and the Rise of the Papal State © Jason Asbell, 2019 © Jason Asbell, 2019 © Jason Asbell, 2019 © Jason Asbell, 2019 SW India evangelized 1st Cent. AD Manicheanism was a Gnostic belief that was semi-Christian, but believed in a dualistic cosmology in which Good and Evil were equally powerful – this belief system lasted a long time…eventually almost all Manichean believers assimilated into either more mainstream versions of Christianity, Buddhism, or Islam © Jason Asbell, 2019 Unit 2: Roman Church and the Rise of the Papal State © Jason Asbell, 2019 St. Miltiades: First African Pope. First pope after the end of the persecution of Christians through the Edict of Milan (313 AD). Presided over the Lateran council of 313. St. Sylvester I: 1st Council of Nicaea (325). Built St. John Lateran, Santa Croce in Gerusalemme and Old St. Peter's Basilica. Stated recipient of Donation of Constantine (later shown to be a forgery) Papal Reigns: St. Miltiades to St. Gregory I "the Great" MILTIADES INNOCENT I FELIX III (II?) JOHN II (2 JULY 311 – 10 JAN 314) (21 DEC 401 – 12 MARCH 417) (13 MARCH 483 – 1 MARCH 492) (2 JAN 533 – 8 MAY 535) MARK BONIFACE I ANASTASIUS II VIGILIUS (336) (28 DEC 418 – 4 SEP 422) (24 NOV 496 – 19 NOV 498) (29 MARCH 537 – 7 JUNE 555) LIBERIUS SIXTUS III HORMISDAS JOHN III (17 MAY 352 – 24 SEP 366) (31 JULY 432 – 18 AUG 440) (20 JULY 514 – 6 AUG 523) (17 JULY 561 – 13 JULY 574) SIRICIUS HILARIUS FELIX IV PELAGIUS II (17 DEC 384 – 26 NOV
    [Show full text]
  • Iconoclasm: a Christian Dilemma
    ICONOCLASM: A CHRISTIAN DILEMMA - A BYZANTINE CONTROVERSY By STEPHEN CHARLES STEACY •• Bachelor of Arts Oklahoma State University Stillwater, Oklahoma 1969 Submitted to the Faculty of the Graduate College of the Oklahoma State University in partial fulfillment of the requirements for the Degree of MASTER OF ARTS December, 1978 ICONOCLASM: A CHRISTIAN DILEMMA - A BYZANTINE CONTROVERSY Thesis Approved: '. ~- Dean of the Graduate College 1019541 ii P~F~E This thesis is concerned with Iconoclasm, the religious upheaval which troubled the Byzantine conscience for over a century. There have been numerous theories adduced by his­ torians to account for this phenomenon. It is the purpose of this study to view the varying interpretations, analyze their shortcomings, and to put forth a different view of the controversy, one that more adequately expresses the deeply rooted religious nature of the movement, a movement not only of the eighth and ninth centuries but an idea which was nurtured in fertile soil of the Old Testament and Apostolic Christianity. The author wishes to express heartfelt appreciation to his thesis adviser, Dr. George Jewsbury, whose unflagging solicitude, support, and inspiration were instrumental in the preparation of this work. A note of thanks is given to Mrs. Karen Hoyer, whose typing expertise, in the final analysis, made the difference between success and failure. iii TABLE OF CONTENTS Chapter Page I. INTRODUCTION AND HISTORIOGRAPHICAL ESSAY 1 II. THEOLOGICAL AND PHILOSOPHICAL COURSES OF THE CONTROVERSY. • • . • . • • . • . 13 Genesis of the Cult of Icons .•.• 13 The Scriptures as the Foundation of Iconoclasm. 26 Precursors of ·the Iconoclast Movement . 30 Origen . 31 Eusebius .
    [Show full text]
  • 4. Spread and Diversity of Christianity
    1 Spread of Christianity outside Greco-Roman world Matthew 28:16-20 The Great Commission 16 Now the eleven disciples went to Galilee, to the mountain to which Jesus had directed them. 17 And when they saw him they worshiped him, but some doubted. 18 And Jesus came and said to them, “All authority in heaven and on earth has been given to me. 19 Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, 20 teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age.” We should aware of the widespread of the Gospel beyond places we thought it may have gone. 2 Late Roman Empire, A. D. 117 3 Christianity Spread: Copts to Africa, Nestorians Asia, Irish to Germans Irish monks à Copts Coptic Christians in Egypt 5 Christ & disciples. Painted panel in Coptic museum, Cairo Coptic Christians today: c.16 million: c.12 million Egypt + c.3-4 million abroad (Diaspora) 6 Origin & Spread of Copts “Coptic”= Afroasiatic language 1st Christians in Egypt mainly Alexandrian Jews (ex. Theophilus, whom Saint Luke the Evangelist addresses in introductory chapter of his gospel. Church of Alexandria founded by Saint Mark: native Egyptians (not Greeks or Jews) embraced Christian faith. Christianity spread throughout Egypt within half a century. Fragments of New Testament found in Middle Egypt, dating from 200 AD, Gospel of John in Coptic, found in Upper Egypt dating to 1st half- 2nd century.
    [Show full text]
  • TO EXTEND the SIGHT of the SOUL: an Analysis of Sacramental Ontology in the Mystagogical Homilies of Theodore of Mopsuestia
    TO EXTEND THE SIGHT OF THE SOUL: An Analysis of Sacramental Ontology in the Mystagogical Homilies of Theodore of Mopsuestia by HANNA J. LUCAS A THESIS SUBMITTED IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF MASTER OF ARTS in THE FACULTY OF GRADUATE STUDIES Master of Arts in Biblical Studies We accept this thesis as conforming to the required standard ............................................................................... Dr. Craig Allert, Ph.D.; Thesis Supervisor ................................................................................ Dr. Hans Boersma, Ph.D.; Second Reader TRINITY WESTERN UNIVERSITY April 2015 © Hanna J. Lucas 2 Contents Acknowledgments ........................................................................................................................................ 4 Introduction .................................................................................................................................................. 5 Introductory Remarks .............................................................................................................................. 5 Historiography .......................................................................................................................................... 8 The Christology Debate ........................................................................................................................ 8 Subsequent Approaches to Theodore ..............................................................................................
    [Show full text]
  • “Light from Light”: the New Evangelization and the Missionary Vocation of the Syro-Malankara Catholic Church in the 21St Century
    PONTIFICIA STUDIORUM UNIVERSITAS A S. THOMA AQ. IN URBE Mathew George Charthakuzhiyil “LIGHT FROM LIGHT”: THE NEW EVANGELIZATION AND THE MISSIONARY VOCATION OF THE SYRO-MALANKARA CATHOLIC CHURCH IN THE 21ST CENTURY ___________________ PARS DISSERTATIONIS AD LAUREAM IN FACULTATE S. THEOLOGIAE APUD PONTIFICIAM UNIVERSITATEM S. THOMAE IN URBE ___________________ Moderator: Prof. James Puglisi, S. A. ROMAE 2014 2 ACKNOWLEDGEMENT The completion of this research is the result of much toil and prayer. As I place on record my indebtedness to all those who have helped me to finish this doctoral dissertation, I bow down before God and proclaim with Mary: “The Almighty has done great things for me.” I am really privileged to do this work with Prof. James Puglisi S.A., whose expertise in the area of Dogmatic theology, Ecumenism, and Interreligious affairs is prodigious. He also has an in-depth knowledge of theological affairs related to the Syro-Malankara Catholic Church, which enormously aided me to dig deeper. It is with gratitude I remember all the professors and the Staff of the Pontifical University of St. Thomas Aquinas, who helped me to broaden my intellectual abilities. My bishop, Moran Mor Baselios Cardinal Cleemis, the Major Archbishop-Catholicos of the Syro-Malankara Catholic Church, with his paternal care, encouragement and constant support helped me to finish the studies on time. I thank Mr. Lintu Markose and Dn. Michael O’Keefe for their valuable help in language corrections of my text. I also gratefully acknowledge the support and love I received from the community at the Curia Generalizia dei Passionisti and Collegio San Norberto, during my stay in Rome.
    [Show full text]
  • History and Religion Religionsgeschichtliche Versuche Und Vorarbeiten
    History and Religion Religionsgeschichtliche Versuche und Vorarbeiten Herausgegeben von Jörg Rüpke und Christoph Uehlinger Band 68 History and Religion Narrating a Religious Past Edited by Bernd-Christian Otto, Susanne Rau and Jörg Rüpke with the support of Andrés Quero-Sánchez ISBN 978-3-11-044454-4 e-ISBN (PDF) 978-3-11-044595-4 e-ISBN (EPUB) 978-3-11-043725-6 ISSN 0939-2580 Library of Congress Cataloging-in-Publication Data A CIP catalog record for this book has been applied for at the Library of Congress. Bibliographic information published by the Deutsche Nationalbibliothek The Deutsche Nationalbibliothek lists this publication in the Deutsche Nationalbibliografie; detailed bibliographic data are available on the Internet at http://dnb.dnb.de. © 2015 Walter de Gruyter GmbH, Berlin/Boston Printing and binding: CPI books GmbH, Leck ∞ Printed on acid-free paper Printed in Germany www.degruyter.com TableofContents Historyand Religion 1 Section I Origins and developments Introduction 21 Johannes Bronkhorst The historiography of Brahmanism 27 Jörg Rüpke Construing ‘religion’ by doinghistoriography: The historicisation of religion in the Roman Republic 45 Anders Klostergaard Petersen The use of historiography in Paul: Acase-study of the instrumentalisation of the past in the context of Late Second Temple Judaism 63 Ingvild Sælid Gilhus Flirty fishing and poisonous serpents: Epiphanius of Salamis inside his Medical chestagainstheresies 93 Sylvie Hureau Reading sutras in biographies of Chinese Buddhist monks 109 Chase F. Robinson Historyand
    [Show full text]
  • Creedal Controversies Among Armenians in the Seventeenth-Century Ottoman Empire Eremia Čʻēlēpi Kʻēōmiwrčean’S Polemical Writing Against Sukʻias Prusacʻi
    Journal of the Society for Armenian Studies 27 (2020) 7–69 brill.com/jsas Creedal Controversies among Armenians in the Seventeenth-Century Ottoman Empire Eremia Čʻēlēpi Kʻēōmiwrčean’s Polemical Writing against Sukʻias Prusacʻi Anna Ohanjanyan Mashtots Institute of Ancient Manuscripts “Matenadaran,” Yerevan, Armenia [email protected] Abstract In the late seventeenth century along the lines of European confession-building and Ottoman sunnitization, the Armenian Apostolic Church initiated the reshaping of its orthodoxy in the face of growing Tridentine Catholicism. Through the contextualiza- tion of the polemical writing attributed to the famed Constantinopolitan Armenian erudite Eremia Čʻēlēpi Kʻēōmiwrčean, this article discusses the ways of detecting “bad innovations” in the doctrine and practice of Armenian communities in the Ottoman realms, and the doctrinal instruments used for enforcing “pure faith” towards social disciplining of the Apostolic Armenians. Keywords Eremia Čʻēlēpi Kʻēōmiwrčean – anathema – Armenian Church – Armenian Theology – Roman Catholic and Armenian Church relations – Tridentine Catholicism – bad innovation – confessionalization – catechism – ʻilm-i hāl – Nicene Creed – orthopraxy – polemics – sunnitization © Anna Ohanjanyan, 2020 | doi:10.1163/26670038-12342708 This is an open access article distributed under the terms of the CC BY 4.0Downloaded license. from Brill.com09/30/2021 05:58:21AM via free access 8 Ohanjanyan 1 Introduction1 In the age of “mutually exclusive and restrictive infallible churchdoms” as Ernst Troeltsch claims, the seventeenth-century Constantinople-based Armenian author Eremia Čʻēlēpi Kʻēōmiwrčean (1637–1695) stood as “a man who res- cued his century.”2 Eremia’s extensive historiographic heritage has not only documented the socio-historical sweep of the Armenian communal life in the Ottoman Empire, but has also represented the Armenian viewpoint regarding major religious and political developments across the Empire and, in particu- lar, within the Empire’s Armenian communities.
    [Show full text]
  • Durham E-Theses
    Durham E-Theses Christology in the writings of C. S. Lewis: a Lutheran's evaluation Mueller, Steven Paul How to cite: Mueller, Steven Paul (1997) Christology in the writings of C. S. Lewis: a Lutheran's evaluation, Durham theses, Durham University. Available at Durham E-Theses Online: http://etheses.dur.ac.uk/4756/ 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 Durham E-Theses • 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 Durham E-Theses policy for further details. Academic Support Oce, Durham University, University Oce, Old Elvet, Durham DH1 3HP e-mail: [email protected] Tel: +44 0191 334 6107 http://etheses.dur.ac.uk Steven Paul Mueller Christology in the Writings of C. S. Lewis: a Lutheran's Evaluation Ph.D. thesis, University of Durham, 1997 Abstract This thesis seeks to ascertain and evaluate the Christological content and method of C. S. Lewis as seen throughout his writings. The continuing popularity and sales of his works demonstrate his effectiveness. Lewis referred to his Christian writings as "translations" that expressed Christian doctrine in a manner that was accessible and understandable to the laity.
    [Show full text]
  • St. Michael's Orthodox Church 308 Walnut St. Jermyn, Pennsylvania
    St. Michael’s Orthodox Church 308 Walnut St. Jermyn, Pennsylvania 18433 Very Rev. John Kowalczyk (Rector) Steve Franchak (President) Rectory: 876-1241 – Cell: 561-8696 Phone: 876-3297 Protodeacon Gabriel Petorak St. Michael’s Center: 876-3454 Phone: 876-0411 Sub-Deacon Vasili Gardecki: 267-6239 Reader Vladimir Kitchura: 903-3475 St. Michael’s Church: 876-4710 Reader: Vasili Dubee:254-9720 Church Website: stmichaeljermyn.org & 360 virtual tour and 4 part welcome Gospel: John 20:19-31 April 26, 2020 St. Thomas Sunday Epistle: Acts.5:12-20 Christ is Risen! Thomas Sunday, April 26 , Liturgy St. Tikhon’s Monastery – live stream: stmichaeljermyn.org Saturday, May 2, Great Vespers – live stream: stmichaeljermyn.org Sunday, May 3, Divine Liturgy, St. Tikhon’s Monastery – live stream: stmichaeljermyn.org A special Thank You to all who have sent in their weekly & Easter envelopes. We are in a survival mode and want to pay our basic utility and insurance bills. A full written report will be sent next week, reflecting your dedication and generosity to our beloved St., Micahel’s Orthodox Church. St. Michael’s Church Committee Special Meeting will be held this Sunday, April 26 at 6:30 p.m. at St. Micahael’s Center. St. Michael’s Center and all Pascha and Ethnic Food Sales have also been cancelled due to the Pandemic Crisis. Once we are able to resume going to Church. Protodeacon Gabriel stated; “we will be having a huge Ethnic Food Sale. Fr. John will be having a Sunday homily, during the Pandemic Crisis, Please tune in at our parish website; stmichalejermyn.org and listen to his St.
    [Show full text]
  • Durham E-Theses
    Durham E-Theses Charles Gore and the Christology of the early twentieth century Titus, Noel F. How to cite: Titus, Noel F. (1967) Charles Gore and the Christology of the early twentieth century, Durham theses, Durham University. Available at Durham E-Theses Online: http://etheses.dur.ac.uk/9975/ 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 Durham E-Theses • 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 Durham E-Theses policy for further details. Academic Support Oce, Durham University, University Oce, Old Elvet, Durham DH1 3HP e-mail: [email protected] Tel: +44 0191 334 6107 http://etheses.dur.ac.uk < V - Summary of Thesis. If the Church at the beginning of the nine• teenth century was in a state of somnolence, "by 1840 she had shaken off her sleep and was showing signs of activity. By this time theology had begun to be challenged by the ascendancy of new forms of thought. These all called for a restatement of tra- 1 ditional teaching and, in one way or another, were concerned with problem of revelation. Among the factors which contributed to the need for restate• ment may .be numbered the following.
    [Show full text]