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Country Advice Egypt Egypt – EGY37024 – Treatment of Anglican Christians in Al Minya 2 August 2010
Country Advice Egypt Egypt – EGY37024 – Treatment of Anglican Christians in Al Minya 2 August 2010 1. Please provide detailed information on Al Minya, including its location, its history and its religious background. Please focus on the Christian population of Al Minya and provide information on what Christian denominations are in Al Minya, including the Anglican Church and the United Coptic Church; the main places of Christian worship in Al Minya; and any conflict in Al Minya between Christians and the authorities. 1 Al Minya (also known as El Minya or El Menya) is known as the „Bride of Upper Egypt‟ due to its location on at the border of Upper and Lower Egypt. It is the capital city of the Minya governorate in the Nile River valley of Upper Egypt and is located about 225km south of Cairo to which it is linked by rail. The city has a television station and a university and is a centre for the manufacture of soap, perfume and sugar processing. There is also an ancient town named Menat Khufu in the area which was the ancestral home of the pharaohs of the 4th dynasty. 2 1 „Cities in Egypt‟ (undated), travelguide2egypt.com website http://www.travelguide2egypt.com/c1_cities.php – Accessed 28 July 2010 – Attachment 1. 2 „Travel & Geography: Al-Minya‟ 2010, Encyclopædia Britannica, Encyclopædia Britannica Online, 2 August http://www.britannica.com/EBchecked/topic/384682/al-Minya – Accessed 28 July 2010 – Attachment 2; „El Minya‟ (undated), touregypt.net website http://www.touregypt.net/elminyatop.htm – Accessed 26 July 2010 – Page 1 of 18 According to several websites, the Minya governorate is one of the most highly populated governorates of Upper Egypt. -
The Brethren Concept of Sainthood,” Vox Evangelica 20 (1990): 91-102
Harold H. Rowdon, “The Brethren Concept of Sainthood,” Vox Evangelica 20 (1990): 91-102. The Brethren Concept of Sainthood* Harold H Rowdon [p.91] INTRODUCTION I am using the title, ‘The Brethren Concept of Sainthood’, for this survey of the view of sanctification associated with those Christians commonly known as ‘Brethren’ because they have always reacted strongly against the idea that the term ‘saint’ was to be reserved for a tiny proportion of Christians who had attained such an unusual degree of holiness as to merit the term as an accolade. Indeed, one of their favourite designations of believers in general was the scriptural term, ‘saints’. But to talk about the Brethren concept of sainthood is to raise the difficult question: Do the Brethren speak with one voice on the subject? This calls for some preliminary discussion of Brethren identity before proceeding to our subject. After several decades of widespread publicity arising from the excesses of the Taylorite Brethren, even the media now mostly realize that there are Brethren and Brethren! In a way, it is rather odd that after more than a century of virtual non-communication between Darbyite Brethren and those from whom Darby withheld fellowship in 1849, the distinction should have taken so long to become recognized. It didn’t take that long for the distinction between Protestants and Roman Catholics, for example, to become obvious. (But I acknowledge that the Brethren have hardly occupied the centre of the stage between 1850 and 1950!) What is surprising is the extent to which non-Darbyite Brethren have retained―or absorbed―so much of Darby’s distinctive teaching. -
The Origins of Old Catholicism
The Origins of Old Catholicism By Jarek Kubacki and Łukasz Liniewicz On September 24th 1889, the Old Catholic bishops of the Netherlands, Switzerland and Germany signed a common declaration. This event is considered to be the beginning of the Union of Utrecht of the Old Catholic Churches, federation of several independent national Churches united on the basis of the faith of the undivided Church of the first ten centuries. They are Catholic in faith, order and worship but reject the Papal claims of infallibility and supremacy. The Archbishop of Utrecht a holds primacy of honor among the Old Catholic Churches not dissimilar to that accorded in the Anglican Communion to the Archbishop of Canterbury. Since the year 2000 this ministry belongs to Archbishop JorisVercammen. The following churches are members of the Union of Utrecht: the Old Catholic Church of the Netherlands, the Catholic Diocese of the Old Catholics in Germany, Christian Catholic Church of Switzerland, the Old Catholic Church of Austria, the Old Catholic Church of the Czech Republic, the Polish-Catholic Church and apart from them there are also not independent communities in Croatia, France, Sweden, Denmark and Italy. Besides the Anglican churches, also the Philippine Independent Church is in full communion with the Old Catholics. The establishment of the Old Catholic churches is usually being related to the aftermath of the First Vatican Council. The Old Catholic were those Catholics that refused to accept the doctrine of Papal Infallibility and the Universal Jurisdiction. One has to remember, however, that the origins of Old Catholicism lay much earlier. We shouldn’t forget, above all, that every church which really deserves to be called by that name has its roots in the church of the first centuries. -
The Nineteenth Century Apostolic Christian Church: the Emergence, Establishment, and Fragmentation of a Neo- Anabaptist Sect
The Nineteenth Century Apostolic Christian Church: The Emergence, Establishment, and Fragmentation of a Neo- Anabaptist Sect Joseph F. Pfeiffer Doctoral student School of Intercultural Studies Fuller Theological Seminary Abstract This article traces the emergence, proliferation, and identity formation of a 19th century Neo- Anabaptist sect known variously as Neutäufer (New Anabaptists), Nazarenes, and Apostolic Christian Church. The Neutäufer emerged during an era that was a turning point in world religious history, marked by a renewed sense of missionary vigor and the proliferation of major voluntary (as opposed to state-driven) religious movements. These movements radically transformed Western, and even global, Christianity. The article gives detailed attention to the role of Samuel Heinrich Fröhlich in synthesizing evangelical renewalist impulses with traditional Anabaptist convictions. It also follows the tensions that emerged, where agreed upon centrally held traditional Anabaptist values—e.g. non-conformity, plainness, and separation from the world—came to be understood differently as the movement diversified beyond its original context. This article not only contributes to the historical study of the Neutäufer but also contributes to understanding the sociological dynamics of the emergence, establishment, and fragmentation of religious sectarian movements more generally. Keywords Apostolic Christian Church; Neo-Anabaptist; Anabaptist; Samuel Fröhlich; Sectarian identity formation; Nazarene Acknowledgements Many thanks to the numerous members and former members of the Apostolic Christian Churches when I conducted fieldwork, and also for helping me find important documents related to Apostolic Christian Church history. Address correspondence to: Joseph Pfeiffer; [email protected] Recommended citation: Pfeiffer, Joseph. 2018. “The Nineteenth Century Apostolic Christian Church: The Emergence, Establishment, and Fragmentation of a Neo-Anabaptist Sect.” Journal of Amish and Plain Anabaptist Studies 6(1):1-25. -
The University of Chicago “The Spiritual Human Is
THE UNIVERSITY OF CHICAGO “THE SPIRITUAL HUMAN IS DISCERNED BY NO ONE”: AN INTELLECTUAL BIOGRAPHY OF WATCHMAN NEE A DISSERTATION SUBMITTED TO THE FACULTY OF THE DIVINITY SCHOOL IN CANDIDACY FOR THE DEGREE OF DOCTOR OF PHILOSOPHY BY PAUL H B CHANG CHICAGO, ILLINOIS JUNE 2017 For Laura 我妹子, 我親婦, 你奪了我的心 TABLE OF CONTENTS Introduction 1 Chapter 1, Republican China 18 Chapter 2, Fuzhou: Church and Conflict 74 Chapter 3, The Spiritual Human 127 Chapter 4, The Nanjing Decade 169 Conclusion 223 Bibliography 250 Appendix 259 iii Introduction A network of congregations quietly rings the globe, comprised of Christians meeting in homes and unassuming buildings, which usually bear little resemblance to traditional “churches.” A few outward characteristics are obvious. The local gatherings are of varying sizes, from two or three to two or three thousand. Frequently the members share meals together, often before or after services which can be boisterous and participatory. Generally, no pastor, priest, or designated religious officiant presides. As the Spirit leads, different members stand to call hymns, declare verses from the Bible, give personal testimonies, or shout praises to God. But, for all their openness about their beliefs and their tireless attempts at outreach, it can be hard for outsiders to understand who these Christians are. Why do they not join existing Christian denominations? What is the basis for their identity and the institutions they create? When asked, congregants readily and happily acknowledge their fellowship and unity with other likeminded groups from around the world, but they may seem canny and evasive when asked for the name of their local church or the name of the church network as a whole. -
'Exclusive' Brethren: an Educational Dilemma
'Exclusive' Brethren: an educational dilemma 19901 Dr. Stephen Bigger University of Worcester Journal of Beliefs and Values, 1990: 11/1, pp.13-15; additional material © Stephen Bigger 2007. Preface (2007) This paper had its origin in discussions with a group of Exclusive pupils and their parents in the comprehensive school at which my wife, Jean Bigger, was Deputy Head. This was the time when the National Curriculum was being developed, and guidance documentation was appearing thick and fast. The Exclusive parents were suddenly presented with a problem. I had some vague inkling of what this problem entailed from my own upbringing (which had been very negative to Exclusives) but set up some interviews in two Exclusive communities, Oxford and Swindon. The word ‘community’ is a pertinent one: because of teachings outlined below, Exclusives need to live and work closely together: their rules do not allow association with others, even for eating, so young Exclusives tend to be employed by Exclusive firms. There are several such firms in Oxford, and one in my own village in Swindon. Marriages interlink these communities. The biblical requirement for women to cover their hair when praying is applied to all aspects of the day since the whole of life should be prayerful. So Exclusive girls and women wear a simple headscarf. Education up to 18 is encouraged and valued so long as the content is not corrupt (for example sexually explicit). The media, and expecially television, is regarded as potentially corrupting so parents ask for their children to be excused from lessons involving video (although to listen but not watch is considered acceptable). -
A Critical Examination of the Ecclesiology of John Nelson Darby
A Critical Examination of the Ecclesiology of John Nelson Darby By Matthew Austin Clarke A thesis submitted to the University of Gloucestershire in accordance with the requirements of the degree of Doctor of Philosophy in the Faculty of Humanities. May 2009 A Critical Examination of the Ecclesiology of John Nelson Darby A PhD thesis submitted in May 2009 Abstract This thesis examines the ecclesiology, or doctrine of the church, of John Nelson Darby (1800-1882), who was one of the leading and most prominent members of the Plymouth Brethren in the nineteenth century. The thesis systematically outlines the structure of Darby's thought on the subject of ecclesiology. It explains how Darby defined the church and understood its nature. His ecclesiology is shown to be foundational to the system of Dispensationalist theology in that the church is seen in occupying a period of time unforeseen in biblical prophecy. Darby's ecclesiology is also shown to be an ecclesiology of crisis in that he believed that the church had fallen into such a state of ruin that no bodies existed that could truly be described as churches. The thesis considers Darby's solution to the ruin or failure of the church found in 'meeting in the name of the Lord.' It examines how Darby's view of how the church should meet successfully synthesized the conflicting concepts of unity and separation. It suggests that other writers have not always recognized how Darby distinguished between separation from individuals and separation from institutions. Nevertheless while arguing that Darby's ecclesiology achieved a stable synthesis between unity and separation, it presents a number of practical problems with Darby's ecclesiology. -
'Shut in with Thee': the Morning Meeting Among Scottish Open
CONTINUITY AND CHANGE IN CHRISTIAN WORSHIP PAPERS READ AT THE 1997 SUMMER MEETING AND THE 1998 WINTER MEETING OF THE ECCLESIASTICAL HISTORY SOCIETY EDITED BY R. N. SWANSON © Ecclesiastical History Society 1999 Reproduced by permission PUBLISHED FOR THE ECCLESIASTICAL HISTORY SOCIETY BY THE BOYDELL PRESS 1999 The Morning Meeting among Scottish Open Brethren ‘SHUT IN WITH THEE’: THE MORNING MEETING AMONG SCOTTISH OPEN BRETHREN, 1840s-1960s by NEIL DICKSON he Brethren movement had its origins in the early nineteenth century in Ireland and the south of England, first appearing in TScotland in 1838.1 The morning meeting gave quintessential expression to the piety of the members and was central to its practice. In the 1870s a former Presbyterian who was looking for the ideal pattern of the Church witnessed his first Brethren morning meeting in the village of K—.2 Converted in the revivals in the 1860s he was eventually to join this community. A number of years later he described his initial impressions. The seats were plain, and all alike, and in the place where I would have naturally looked for the pulpit, there stood a small table, covered with a white cloth, and on it a loaf of bread unbroken, and a cup of wine beside it.... The worship of these simple, warm-hearted believers, was such as I had never seen or heard of before. There was no minister, no president; nearly all the brethren took part: some in giving out a hymn, some in prayer and thanksgiving, and several read short portions of the Word, making a few remarks. -
The Christian Brethren Archive
THE CHRISTIAN BRETHREN ARCHIVE OUTLINE In what follows, I would like to introduce you to the Christian Brethren Archive. This is how I intend to proceed: An introduction to the Brethren An outline of the kind of things we collect Issues and problems related to the Archive I would like to finish with a few brief comments on the future of the Archive INTRODUCTION TO THE BRETHREN Who are the Christian Brethren? I would describe them as fundamentalist evangelical Christians, using the word fundamentalist in its original 1920s sense of returning to the fundamentals of belief. They are better known as the Plymouth Brethren, but the important point is that the titles are titles given by outsiders. By and large – and there are exceptions (especially, I think in America) – Brethren do not like titles, and many individuals within the Brethren tradition if asked, would deny that they were members of the Christian Brethren or the Plymouth Brethren. The view is that such titles suggest a denomination, and this is something they would deny. They see themselves returning to an earlier New Testament tradition before denominations developed. The Brethren began life in Dublin in the 1820s. A group of individuals, most of them Anglican clergymen met at one of their houses to discuss biblical themes and pray together. Over time, they came to see these little gatherings as more meaningful than the formal acts of worship they attended on Sundays. The turning point was when they broke bread together on a Sunday, adopting their own version of the Eucharist outside of the formal boundaries of the Anglican Church. -
Acknowledgments Many People, for Many Years, Have Discussed The
Acknowledgments Many people, for many years, have discussed the need for a record of the Brethren assemblies in North America. David Rodgers, long associated with Emmaus Bible College and assemblies in Iowa and elsewhere, is one of these, and is the person who has done most to promote and encourage the writing of this book. He has provided continuing encouragement and has been an invaluable help in identifying and contacting people who could provide information, and urging their cooperation. Emmaus Bible College, in the persons of Chancellor Dan Smith, Librarian John Rush, and several of the faculty, has been indispensable to this project: the Chancellor with his encouragement; the Librarian with his willingness to put the resources of the library at my disposal and for answering lots of questions; and the faculty who in several ways have encouraged me along the way and critiqued portions of the manuscript at various stages of writing. Many respondents to the questionnaires sent to them have done much more than provide information about their own assemblies; they have provided assistance in the form of information and contacts for other assemblies. Many people have patiently responded several times to my repeated questioning. When I have been reasonably satisfied with a draft for a certain region of the continent, I have sent it to a reviewer for comments, corrections, and additions. The assistance provided by the reviewers has been invaluable. Many reviewers have supplied a great amount of additional information and have obviously spent a considerable amount of time and energy in doing so. To all these people, indispensable to this project, I give my heartfelt thanks. -
The Place of Small Denominations in the Religious Landscape of New Zealand
THE PLACE OF SMALL DENOMINATIONS IN THE RELIGIOUS LANDSCAPE OF NEW ZEALAND PETER LINEHAM My earliest experience of church is very different religious groups. Low attendance expectations in the from that of the average New Zealander. In our main churches and active sectarianism went hand small rural district the Anglican and Presbyterian in hand. Yet there was no great antagonism towards ministers alternated in holding services in the the main religious traditions in New Zealand. No local Anglican Church. My brothers and I attended particular issue caused people to want to dissent. The Sunday school there (which was led by Open absence of an established church in New Zealand Brethren with financial help from the other Brethren excluded differences over the role of the state in group to which our family was affiliated), but then controlling religion, which led to the formation of we were off to “the meeting” in an old hall beside the dissenting churches in England and Scotland. the road beside the river, where a small group of Just because of the established Church of England maybe a dozen of my relations attended a Brethren and Church of Scotland, nonconformity needed to breaking of bread. Two different types of Brethren emerge. Christchurch, which came as near as any met in other halls. Every Sunday afternoon my place to having an established church, was home to father preached the gospel to more of my relations. more sectarian groups than any other place in New Later on Sunday we might attend the Presbyterian Zealand – closely followed by Presbyterian Dunedin. -
Handbook for Ecumenism, 2007
H A N D B O O K F O R E C U M E N I S M THE EPISCOPAL CHURCH For the bishops, diocesan ecumenical officers and others representing the Episcopal Church in relations with Churches of other traditions. Revised March 07 Office of Ecumenical and Interfaith Relations, 815 Second Avenue, New York, N.Y. 10017 The Rt. Rev. C. Christopher Epting, Deputy for Ecumenical and Interfaith Relations Thomas Ferguson, Ph.D., Associate Deputy for Ecumenical and Interfaith Relations Copy: Material Located in the Archives of the Episcopal Church. TABLE OF CONTENTS SECTION PAGE Introduction Essential Ecumenical Resources Prayer and Worship A. The Episcopal Church in the Ecumenical Movement Brief History 8 B. The Church Organized for Ecumenism The Anglican Communion 11 Lambeth Conference 11 Anglican Consultative Council 11 Primates' Meeting 11 Networks 11 The Episcopal Church 11 Ecumenical Officer 12 General Convention 12 Presiding Bishop of the Church 12 Standing Commission on Ecumenical and Interreligious Relations 13 Executive Council 13 C. The Diocesan Church The Local Church 14 Diocesan Ecumenical Officer 14 Diocesan Ecumenical Commission 14 Improving Ecumenical Communication 15 Strategy for a Network in the Local Church 16 D. Episcopal Diocesan Ecumenical and Interreligious Officers (EDEIO) Functions 17 History 17 Organization 18 Funding 18 E. Full Communion Partners Old Catholic Churches of the Union of Utrecht 19 Philippine Independent Church/Iglesia Filipina Independiente 19 Mar Thoma Syrian Church of Malabar, India 19 Churches Resulting from the Merger of Anglican Churches with other Churches 19 ELCA 19 Beginnings of the Dialogue 19 Interim Eucharistic Sharing 20 Concordat of Agreement 20 Called to Common Mission 20 Actions of the Episcopal Church 21 Other Anglican-Lutheran Dialogues 22 F.