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.

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.

Ratramn’s Eucharistic Doctrine and its Influence in Sixteenth-Century England

1965 ◽  
Vol 2 ◽  
pp. 54-77
Author(s):  
J. N. Bakhuizen Van Den Brink
Keyword(s):  
Sixteenth Century ◽  
Middle Ages ◽  
Ninth Century ◽  
The Body ◽  
The Other ◽  
Body Of Christ ◽  
Early Middle Ages ◽  
Reliable Interpretation ◽  
The One ◽  
The Church

In the two ninth-century treatises on the Eucharist written by Paschasius Radbertus and Ratramnus two opinions are expressed which seem to be in complete contradiction with each other. Both, however, are founded in the liturgy of the Church and spring from the same orthodox root. Their doctrines, therefore, do not differ from each other in every detail of the argumentation. The one may be characterised as the realistic-metabolic doctrine, the other as the symbolic doctrine. J. R. Geiselmann in his penetrating studies of the eucharistic doctrine in the early Middle Ages prefers to distinguish between three tendencies: (1) the metabolism of St Ambrose and the Gallican liturgies; (2) the realism of the Roman liturgy; (3) the dynamism of St Augustine’s more spiritual doctrine. The most diverse answers were inspired by closer inquiries into the realisation of the sacrament, i.e. the question firstly how the conversion of the elements should be understood and, secondly, how the relation should be seen between the consecrated elements and the body of Christ ascended to heaven. In these answers the terminology used is not always the same, so that a reliable interpretation offers great difficulties.

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.

WESTERN NOMADIC DISCOURSE AND THE DISCOVERY OF THE OTHER

2021 ◽  
Vol 3 (4) ◽  
pp. 244-252
Author(s):  
Brahim BOUKHALFA
Keyword(s):  
Middle Ages ◽  
Travel Literature ◽  
Arab Countries ◽  
The Body ◽  
The Other ◽  
The Political ◽  
Human Sciences ◽  
Political Consciousness ◽  
Ancient Times ◽  
Nineteenth And Twentieth Centuries

The yearning for a journey towards the places of strangers, the longing to mingle with them and immerse themselves in their lives, and to record everything that is strange and wondrous about their lifestyle, their ways of thinking, their customs and traditions, that is the nature that characterizes man, since ancient times. The lives of the prophets, may blessings and peace be upon them, were frenetic migrations, and a constant movement, length and breadth, in search of a place of intimacy, a comfortable life, and a bright truth. Western poets, writers, philosophers and travelers have also been fond of the journey to the Naked and Islamic East, from the Middle Ages to the present day; The desire to get to know the Easterners closely, to mix with them, and then to dominate them, was evident in the so-called travel literature. It is the writing emanating from the experiences of travelers in the eastern "One Thousand and One Nights". However, these travelers have always hidden the true intentions that drove them on the journey, which, as we will present in the body of this study, are colonial motives deposited in the political consciousness of Western governments that stand behind the colonial phenomenon. It is from this perspective in the research that urgent questions come to the surface, which we are trying to answer. What are the real motives for the trip for Western writers in the nineteenth and twentieth centuries? What is their relationship with the Western governments that were colonizing large areas of the Arab countries? What are the representations of Arabs and Muslims in so-called travel literature? The answer to these questions is to reveal to us the colonial nature of the modern West, and the extent of its contempt for non-Westerners, which is supported by myths of racial superiority and self-centeredness in that. It is a belief that has not been affected by the tremendous development in the field of human sciences that our time has witnesse

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.

scholarly journals The “Slavic-Russian Nation” in the Historical Literature of Ukraine and Russia from the 1600s to the mid-1700s

Slovene ◽  
2020 ◽  
Vol 9 (2) ◽  
pp. 417-447
Author(s):  
Petr S. Stefanovich
Keyword(s):  
18Th Century ◽  
17Th Century ◽  
The Political ◽  
Russian History ◽  
Slavonic Language ◽  
Imperial Identity ◽  
History Of ◽  
The Common ◽  
The Church ◽  
Century Literature

The article analyzes the history of the concept of a “Slavic-Russian nation”. The concept was first used by Zacharia Kopystenskij in 1624, but its wide occurrence starts in 1674, when Synopsis, the first printed history of Russia, was published in Kiev. In the book, “Slavic-Russian nation” refers to an ancient Slavic people, which preceded the “Russian nation” (“rossiyskiy narod”) of the time in which the book was written. Uniting “Slavs” and “Russians” (“rossy”) into one “Slavic-Russian nation”, the author of Synopsis followed the idea which was proposed but not specifically defined by M. Stryjkovskij in his Chronicle (1582) and, later, by the Kievan intellectuals of the 1620s–30s. The construction of Synopsis was to prove that “Russians” (“rossy”) were united by both the common Slavic origin and the Church Slavonic language used by the Orthodox Slavic peoples. According to Synopsis, they were also supposed to be united by the Muscovite tsar’s authority and the Orthodox religion. The whole conception made Synopsis very popular in Russia in the late 17th century and later. Earlier in the 17th-century literature of the Muscovite State, some authors also proposed ethno-genetic constructions based on Stryjkovskij’s Chronicle and other Renaissance historiography. Independently from the Kievan literature, the word “Slavic-Russian” was invented (first appearance in the Legend about Sloven and Rus, 1630s). Both the Kievan and Muscovite constructions of a mythical “Slavic-Russian nation” aimed at making an “imagined” ethno-cultural nation. They contributed to forming a new Russian imperial identity in the Petrine epoch. However, the concept of a “Slavic-Russian nation” was not in demand in the political discourse of the Petrine Empire. It was sporadically used in the historical works of the 18th century (largely due to the influence of Synopsis), but played no significant role in the proposed interpretations of Russian history.

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