Interpreting the Dutch Great Awakening (1749–1755)

2008 ◽  
Vol 77 (2) ◽  
pp. 318-336 ◽  
Author(s):  
Fred van Lieburg
Keyword(s):  
Middle Ages ◽  
Church History ◽  
Great Awakening ◽  
Protestant Reformation ◽  
Missionary Work ◽  
The World ◽  
Great Decline ◽  
The New Testament ◽  
Historical Accounts ◽  
The Church

In 1754, the Scottish minister John Gillies (1712–1796) published a collection of historical accounts concerning “remarkable periods of the success of the Gospel.” Its composer was a spider in a web of correspondents in Europe and North America who believed they were living in an extraordinary time of revival in Christianity. Collective conversions and signs of repentance and faith were reported from all parts of the world and placed in a large eschatological perspective. After the Protestant Reformation—the climax of church history since the New Testament—a great decline had set in comparable to the Middle Ages. The “Great Awakening” seemed to recapture the spirit of the first Pentecost and offered prospects for a further extension of God's Kingdom. By means of missionary work among the heathen peoples, the Gospel would reach the ends of earth. Finally, after the collective conversion of the Jews and a millennium of peace, the time would come for the Lord of the Church to appear on the clouds of heaven to gather the harvest of all times.

History and Theology of Call

2021 ◽  
pp. 49-112
Author(s):  
Donna Giver-Johnston
Keyword(s):  
Nineteenth Century ◽  
Middle Ages ◽  
Church History ◽  
Social Gospel ◽  
Early Church ◽  
Protestant Reformation ◽  
Social Convention ◽  
Priesthood Of All Believers ◽  
Women Preachers ◽  
The Church

Chapter 2 examines the scriptural text through word definition and interpretation and traces the concept of call throughout, with attention to nuances of meaning. Next, this chapter explores the theological tradition of how call has been interpreted and articulated from the time of Jesus to the nineteenth century, in theological doctrines of call and vocation and in ecclesial practice and social convention. By identifying theological themes of call throughout Church history—from “sacrifice” in the Early Church to “monasticism” in the Middle Ages, from “priesthood of all believers” during the Protestant Reformation to “spiritual revelation” and “extraordinary call” of the Revival–Social Gospel era—this chapter traces the development of the institutionalized call from inclusive to more exclusive of women preachers. Then, in the rhetorical and homiletical witness of the church, this chapter uncovers how a prejudiced trope has restricted women’s call and place in the pulpit. And, finally, it reveals how women utilized rhetorical techniques and tactics in order to challenge convention and claim their call to preach.

A Century of Historiography: The Nederlands Archief voor Kerkgeschiedenis, 1900–2000

2010 ◽  
Vol 90 (4) ◽  
pp. 651-674
Author(s):  
Wim Janse
Keyword(s):  
Twentieth Century ◽  
Middle Ages ◽  
Early Modern Period ◽  
Church History ◽  
Religious Culture ◽  
Primary Sources ◽  
Protestant Reformation ◽  
Late Middle Ages ◽  
The 1960S ◽  
The Church

AbstractChurch History and Religious Culture (formerly Nederlands Archief voor Kerkgeschiedenis. Since 1829) is the oldest scholarly journal in the Netherlands that still appears to this day. A reflection of the discipline of academic historiography, the journal is a historical source in itself. This essay focuses on the 1,162 articles that appeared in the Archief between 1900 and 2000, in an attempt to discern in this mirror some developments, changes, and tendencies in twentieth-century Dutch church historiography. The following topics are discussed: 2. the contextuality of church historiography; 1. the effect of the church historian's personality on church historiography; 3. the geographical and chronological range of the Archief; and 4. the Archief and general historiography. The conclusions are that until the 1960s Dutch church historiography, as far as reflected in the Archief, shared the general pillarization of the Dutch establishment. The personal orientations of especially the editors were decisive; the journal's focus was on national Dutch church history; the main object of attention was the late Middle Ages and the early modern period, most of all the sixteenth-century Protestant Reformation. The twentieth-century church historiography in the Archief was a modest reflection of the developments within general historiography; it recognized the importance of interdisciplinarity, but should be characterized as a strong classical discipline based on the study and interpretation of primary sources.

scholarly journals Models of Perceiving Social Reality in the Middle Ages

2019 ◽  
pp. 241-252 ◽  
Author(s):  
Ju.Eu. Arnautova
Keyword(s):  
Middle Ages ◽  
Social Order ◽  
World Order ◽  
Way Of Life ◽  
Professional Groups ◽  
The Social ◽  
The World ◽  
The New Testament ◽  
Public Consciousness ◽  
The Church

The article considers the views of contemporaries about the social structure of the Western European Middle Ages. Social knowledge has represented these ideas in interpretative schemes (models), operating with the ancient concept of ordo. Medieval authors understood ordo metaphysically — as the „order“ of the world order and as an „estate“, i.e. the part of the world created by God, which has its place and purpose. In public consciousness, there were two parallel models of perception of the social order, which can be arbitrarily described as “hierarchical” and “functional”. The earliest interpretation scheme was based on the New Testament (2 Tim. 2:4 and 1 Cor. 9:14; 1 Tim. 5: 1) and divided society into “two estates of the Church” (duo ordines ecclesiae), i.e. to „clerics“ (clerici) and „laity“ (laici), which vary in their way of life and occupation. In the year 400 monasticism appeared, also having a specific “life form”. Therefore concept of social order formulated by Augustine and then by Gregory the Great, had noted the existence of “the three estates of the Church” (tres ordines ecclesiae) — clerics, monks and laity. Both models were hierarchical, because they justified the priority nature of service to God. At the turn of the X–XI centuries in the process of differentiation of new professional groups (knights, peasants), the model of the “three estates of the Church” has been rethought. “Estates” are defined in it in accordance with their functions: “oratores (praying)”, “bellatores (fighting)” and “laboratores (working)”, each of them working as a part of the whole for the rest, which meant the equivalence of their functions. The scheme of the tres ordines ecclesiae existed until the beginning of the New Time, constantly adding new social realities. The highest point of its socio-historical impact is the consolidation of peasants and townspeople into one “estate”, later called in France the “third estate” (tiers état, tiers membre), whose social and economic existence was predetermined by work and lack of privileges.

Multi-scaled secularization or postsecular present? Christianity and migrant workers in Shenzhen, China

2018 ◽  
Vol 25 (4) ◽  
pp. 553-570 ◽  
Author(s):  
Quan Gao ◽  
Junxi Qian ◽  
Zhenjie Yuan
Keyword(s):  
Migrant Workers ◽  
Social Inequalities ◽  
Christian Belief ◽  
Religious Revival ◽  
Reflective Process ◽  
Geography Of Religion ◽  
Missionary Work ◽  
Rural Migrant ◽  
The World ◽  
The Church

This article provides a multi-scaled, grounded understanding of how secularization and re-sacralization occur simultaneously in a context of rapid modernization. Recent geographical scholarship in the geography of religion have exhibited deficient reflection over the geo-historical contingencies and complexities of secularization and secularity. This article seeks to re-conceptualize secularization as a multi-scaled, grounded and self-reflective process through an empirical study of the hybrid, contradictory processes of secularization and postsecular religious revival in a ‘gospel village’ in Shenzhen, China. In this rapidly urbanizing village, Christian belief inherited from Western missionary work has gradually lost its hold amidst modernization and urbanization. However, the inflow of rural migrant workers has re-invigorated the church. Christianity has created possibilities for postsecular ethics and resistances, enabling migrant workers to materially, symbolically and emotionally settle in a new socio-economic environment. Also, new situated religiosities arise as theological interpretations are used to negotiate and even legitimize social inequalities and alienation. This article therefore argues that the postsecular turn in human geography needs to consider how the postsecular articulates, and co-evolves with, secular conditions of being in the world. It highlights the hybrid and contested nature of the secularization process, which gives rise not only to disengaged belief and immanent consciousness but also to new aspirations for, and formations of, religiosities.

The Slaves of the Churches

2020 ◽  
Author(s):  
Mary E. Sommar
Keyword(s):  
Roman Empire ◽  
Thirteenth Century ◽  
Canon Law ◽  
Church History ◽  
Historical Background ◽  
The New Testament ◽  
History Of ◽  
Specialist Knowledge ◽  
Church Law ◽  
The Church

This is the story of how the church sought to establish norms for slave ownership on the part of ecclesiastical institutions and personnel and for others’ behavior toward such slaves. The story begins in the New Testament era, when the earliest Christian norms were established, and continues through the late Roman Empire, the Germanic kingdoms, and the Carolingian Empire, to the thirteenth-century establishment of a body of ecclesiastical regulations (canon law) that would persist into the twentieth century. Chronicles, letters, and other documents from each of the various historical periods, along with an analysis of the various policies and statutes, provide insight into the situations of these unfree ecclesiastical dependents. The book stops in the thirteenth century, which was a time of great changes, not only in the history of the legal profession, but also in the history of slavery as Europeans began to reach out into the Atlantic. Although this book is a serious scholarly monograph about the history of church law, it has been written in such a way that no specialist knowledge is required of the reader, whether a scholar in another field or a general reader interested in church history or the history of slavery. Historical background is provided, and there is a short Latin lexicon.

scholarly journals God and the world in the epistles of Paul

2013 ◽  
Vol 47 (2) ◽  
Author(s):  
Michael Wolter
Keyword(s):  
New Testament ◽  
Proper Sense ◽  
Specific Term ◽  
The People ◽  
The World ◽  
The New Testament ◽  
The Church

Paul is not interested in cosmological thinking in the proper sense of the word. This article starts by questioning the cosmological language of biblical writings. The authors of the books of the New Testament mostly use terms they found in the Septuagint – with a few remarkable exceptions. This article described how the specific term κόσμος has been used by the New Testament authors. There are two main usages of κόσμος: (1) as an anthropological term to describes mankind in its entirety; and (2) as an ecclesiological term to describes ‘the others’, that is the non-believers or the people outside the church. This is the reason why God is never called ‘the king of the world’; he is only its judge. Paulus was nie sodanig in kosmologiese denke geïnteresseerd nie. Hierdie artikel begin met ’n vraag na die kosmologiese taalgebruik van Bybelse geskrifte. Die skrywers van die Nuwe Testamentiese boeke het meestal die terme gebruik wat hulle in die Septuaginta gevind het − met ’n paar merkwaardige uitsonderings. Hierdie artikel verduidelik hoe die term κόσμος deur Nuwe Testamentiese skrywers gebruik is. Twee hoofgebruike van κόσμος word genoem: (1) as ’n antropologiese term om die totale mensdom te beskryf; en (2) as ’n ekklesiologiese term om ‘die ander’, naamlik die nie-gelowiges of die buitekerklikes, te beskryf. Dit is die rede waarom God nooit ‘die koning van die wêreld’ genoem word nie; Hy is slegs die regter daarvan.

Kenneth E. Bailey: An Ambassador Serving the Middle East and the West

2017 ◽  
Vol 41 (2) ◽  
pp. 152-159
Author(s):  
Gary M. Burge
Keyword(s):  
Middle East ◽  
New Testament ◽  
Cultural Anthropology ◽  
Biblical Exegesis ◽  
The West ◽  
Arab Culture ◽  
The World ◽  
The New Testament ◽  
The Church ◽  
The Way

Kenneth E. Bailey (1930–2016) was an internationally acclaimed New Testament scholar who grew up in Egypt and devoted his life to the church of the Middle East. He also was an ambassador of Arab culture to the West, explaining through his many books on the New Testament how the context of the Middle East shapes the world of the New Testament. He wed cultural anthropology to biblical exegesis and shaped the way scholars view the Gospels today.

Mary in the Hymnody of the East

2019 ◽  
pp. 105-121
Author(s):  
John Anthony McGuckin
Keyword(s):  
Literary Tradition ◽  
Virgin Mary ◽  
Eastern Orthodox ◽  
Christian Tradition ◽  
Orthodox Church ◽  
The World ◽  
The New Testament ◽  
Unbroken Line ◽  
The Church

Beginning with a notice of the major Marian hymnal elements in the New Testament text, this study goes on to consider how the most ancient Christian tradition of celebrating the role of the Virgin Mary in the salvific events the Church commemorates at prayer runs on in an unbroken line into the earliest liturgical examples from the Byzantine Greek liturgy. The study exegetes some of the chief liturgical troparia addressed to the Theotokos in the Eastern Orthodox Church ritual books. It analyses some of the more famous and renowned poetic acclamations of the Virgin in Byzantine literary tradition, such as the Sub Tuum Praesidium, the Akathist, and the Nativity Kontakion of Romanos the Melodist, but also goes on to show how the minor Theotokia (or ritual verses in honour of the Virgin), taken from the Divine Liturgy and from the Eastern Church’s Hours of Prayer, all consistently celebrate the Mother of God’s role in the salvific work of Christ in the world.

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