2 Corinthians 5.1–10

1957 ◽  
Vol 10 (2) ◽  
pp. 174-194 ◽  
Author(s):  
R. F. Hettlinger
Keyword(s):  
Subject Matter ◽  
The Body ◽  
Body Of Christ ◽  
Significant Development ◽  
Common Life ◽  
Rabbinic Judaism ◽  
2 Corinthians ◽  
Pauline Theology ◽  
The Common ◽  
The Church

This passage must surely be unique in the variety and contrasts of the interpretations proposed by commentators and theologians. Not only are there at least three main lines of exegesis distinguishable, but within and across these general lines scholars disagree radically as to the source of St. Paul's teaching, its relation to 1 Cor. 15, its value as evidence of the Apostle's thought, and even its basic subject matter. Thus while Windisch (Commentary on II Corinthians, in loc), W. L. Knox (St. Paul and the Church of the Gentiles, pp. 128–43) and Rudolf Bultmann (Theology of the Mew Testament, I, pp. 201–2) regard the passage as evidence that St. Paul had modified traditional Jewish eschatology by introducing Hellenistic themes, Walter Grundmann (articles on εκδημεω,ενδημεω in Kittel's T.W.N.T. II, pp. 62–4), W. D. Davies (Paul and Rabbinic Judaism, pp. 308–14) and Schweitzer (The Mysticism of Paul the Apostle, p. 134) maintain that the language can be explained without recourse to direct Hellenistic influence. Whereas Davies (op. cit., pp. 310–11) and Bultmann (op. cit., p. 201) believe that between 1 Cor. 15 and 2 Cor. 5 the Apostle's thought had undergone a significant development, G. B. Stevens (The Pauline Theology, p. 343 note 1), H. A. A. Kennedy (St. Paul's Conception of the Last Things, pp. 264–72), Alfred Plummer (II Corinthians, pp. 160–4), L. S. Thornton (The-Common Life in the Body of Christ, pp. 284–6) and H. L. Goudge (The Second Epistle to the Corinthians, pp. 45–55) deny any such development.

scholarly journals Op pad na ’n nuwe bedieningstruktuur: ’n Analise van die gemeente as deel van hierdie proses

1993 ◽  
Vol 49 (4) ◽  
Author(s):  
B. J. Van der Walt ◽  
M. J. Du P Beukes
Keyword(s):  
Church Growth ◽  
Local Church ◽  
The Body ◽  
Body Of Christ ◽  
Situation Analysis ◽  
Local Congregation ◽  
2 Corinthians ◽  
The Subject ◽  
Corinthians 3 ◽  
The Church

Heading toward new ministerial structures: A situationanalysis of the local congregation According to 2 Corinthians 3:18 the church has the instruction to be transformed so to become part of the body of Christ more and more. But it does happen that the church stagnate in its ministry. The purpose of the subject Church Growth is to adress this problem. One phase of this subject is the analysis of the situation in the local church. The purpose of the analysis is to systematically look at the situation in a congregation of the church and then to identify problems that stand in the way of fulfilling of the Biblical command. The situation- analysis can not be done at random, but must be planned carefully. This study gives attention to a planned situation-analysis of the local church.

Ecclesiological and Canonical Observations on The Principles of Canon Law Common to the Churches of the Anglican Communion

2012 ◽  
Vol 14 (3) ◽  
pp. 400-407
Author(s):  
Christopher Hill
Keyword(s):  
Canon Law ◽  
Common Good ◽  
The Body ◽  
Body Of Christ ◽  
The Common Good ◽  
The Common ◽  
The Church

In the Archbishop of Canterbury's Foreword to the findings of the Anglican Communion Legal Advisers' Network, Rowan Williams argues that law is a way of securing two things for the common good: equity and responsibility. Law is against arbitrariness and for knowing who is responsible for this or that. Law in the Church is also about equitable life in the communion of the Body of Christ and the mutual obligations of our interdependence. As Convenor of the Legal Advisers' Network, Canon John Rees observes that their work, which emerged as The Principles of Canon Law Common to the Churches of the Anglican Communion, is not a quick fix to the contemporary problems of the Anglican Communion. Nor is it a covert device for the introduction of a universal canon law for the whole Anglican Communion with an aim to impose covenantal sanctions for churches which do not toe the line.

Introduction: ‘Straight Answers to the Problem of Sovereignty’?

1991 ◽  
Vol 9 ◽  
pp. 1-5
Author(s):  
Diana Wood
Keyword(s):  
Middle Ages ◽  
Sole Source ◽  
The Body ◽  
The Political ◽  
Body Of Christ ◽  
Historical Scholarship ◽  
Political Ideas ◽  
Corporate Entity ◽  
The Common ◽  
The Church

Michael Wilks’s best-known contribution to historical scholarship is The Problem of Sovereignty in the Later Middle Ages (Cambridge, 1963). This is an exploration of the political ideas of Augustinus Triumphus of Ancona (c. 1270-1328) and his contemporary publicists on the nature of sovereignty—or supreme authority—and its location within society. Like most medieval thinkers Augustinus saw society as the universal Church, the body of Christ, a single corporate entity which embraced all Christians, and within which all were united in pursuit of the common aim of salvation. Most thinkers would have agreed, too, that in theory society itself was the possessor of sovereignty. The ‘problem’ arose in trying to decide how and by whom sovereignty should be wielded in practice. There were various solutions. At one extreme the pope, as the vicar of Christ, was thought to represent Christ’s mystical body, the Church, on earth. He thus became the physical embodiment of sovereignty, and, as such, the sole source of power within society.

Book Review: The Common Life in the Body of Christ

Theology ◽  
1943 ◽  
Vol 46 (273) ◽  
pp. 64-65
Author(s):  
A. R. Vidler
Keyword(s):  
The Body ◽  
Body Of Christ ◽  
Common Life ◽  
The Common

La metáfora de la 'ecclesia mater' en la literatura antidonatista

Augustinus ◽  
2021 ◽  
Vol 66 (1) ◽  
pp. 213-225
Author(s):  
Paola Marone ◽  
Keyword(s):  
Fourth Century ◽  
The Body ◽  
Body Of Christ ◽  
Careful Study ◽  
African Theology ◽  
The Church

The modern scholars have studied the maternity of the Church independently from the anti-Donatist literature. But a careful study of the anti-Donatist documents reveals many interesting elements. According to Optatus and Augustine the notion of mother was abscribed to all believers, because the body of Christ was formed of all those the Church bore as children through the baptism. According to both African bishops also the donatists gave a valid baptism, but only Augustine demonstrated how the salvation could be found outside of the viscera Ecclesiae. Then this article deals with the image of the Ecclesia mater as illustrated in the Adversus Donatistas of Optatus published in answer to the donatist bishop Parmenianus and in all that Augustine penned against the schismatics (Tractatus, Sermones, Epistulae). By doing so, it presents a picture of the African theology of the fourth century.

What is Distinctive about Methodist Ecclesiology? A Response to Papers by Miriam Haar, Justus Hunter and Robert Martin

Ecclesiology ◽  
2013 ◽  
Vol 9 (1) ◽  
pp. 66-74
Author(s):  
Kenneth Wilson
Keyword(s):  
Catholic Church ◽  
Church Of England ◽  
Roman Catholic ◽  
The Body ◽  
Roman Catholic Church ◽  
Body Of Christ ◽  
Per Se ◽  
The Church

Does Methodism want a distinctive ecclesiology? British Methodism assumes its ecclesiology from the Church of England which explains its lack of ecclesiological thinking, its genuine desire for reunification, and indeed its focus on ecclesia in actu. But there can be no ecclesia in actu apart from ecclesia per se. Being and doing are one in God. The Church, grounded in the dynamic being of God in Trinity, celebrates in the action of the Eucharist the wholeness of God’s presence with his world. Proleptically the Church includes the whole of creation and all people. Hence, when as the Body of Christ we pray the Our Father with our Lord, we pray on behalf of all, not just for ourselves. But what then do we mean by apostolicity? Perhaps in Methodism we would be well occupied exploring more keenly with the Roman Catholic Church what we each mean by being a society within the church. Outler may have been right when he opined that Methodism needed a Catholic Church within which to be church.

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