Christian Unity — A Lived Reality: A Reformed/Protestant Perspective

2010 ◽  
Vol 27 (1) ◽  
pp. 8-15
Author(s):  
Joy Evelyn Abdul-Mohan
Keyword(s):  
Jesus Christ ◽  
Kingdom Of God ◽  
The Body ◽  
Christian Faith ◽  
Body Of Christ ◽  
Meeting Point ◽  
World Today ◽  
The World ◽  
Christian Unity

It is evident that disunity is a reality wherever we look in the world today. Even within the Body of Christ there is a lack of unity that is appalling. The universal church needs to develop a greater urgency about it and at the same time, do more about it than most are doing. If the universal church comes to a realization that genuine Christian unity is already ‘an established reality and can progressively be realized and brought into the actualities of life’, perhaps then the universal church would strive harder to create and maintain a sustainable Christian unity making it a ‘lived reality’. As a Reformed family, we believe in the creative and redemptive activity of God, inaugurated in Jesus Christ but not yet completed. The Kingdom of God is a present reality, which will be expressed anew in all its fullness. This is our Christian hope, which is fundamental to our Christian faith and Christian faith is expectant faith. The universal Church therefore must offer the image of a people who are mature in faith and capable of finding a meeting-point beyond denominational barriers and not the image of a people divided and separated because of ecclesiastical differences. It is hoped that the Global Christian Forum will continue to reflect that image.

Missiological Reflections on Difference: Foundations in the Gospel of Luke

2009 ◽  
Vol 26 (1) ◽  
pp. 64-79
Author(s):  
Elizabeth Glanville
Keyword(s):  
Jesus Christ ◽  
Human Dignity ◽  
Gospel Of Luke ◽  
Kingdom Of God ◽  
The Body ◽  
Cultural Barriers ◽  
Body Of Christ ◽  
Entire Body ◽  
Human Identity ◽  
Racial Ethnic

AbstractThis paper explores missiological reflections on the Gospel of Luke for valuing differences in order to develop an understanding of human identity. Our identity in Jesus Christ supersedes racial, ethnic, and social identity and is based on an understanding of difference that affirms the uniqueness of each individual.A perspective that values human dignity and the dignity of difference, as per Rabbi Jonathan Sacks, stands in sharp contrast to the biblical images of Pharisees who separated themselves from the sinners, tax-collectors, and others. Likewise, Jesus, himself, in the Gospel of Luke, sets his message of the Kingdom of God over against the perspective of differences that established divisions as taught and practiced by the Pharisees. Andrew Walls and Paul Hiebert expound the need to value the contributions of other cultures to the understanding of God which will enrich the entire Body of Christ. Together these perspectives provide a foundation for exploring biblical passages for missiological reflections on difference.Missiological implications of difference that value human dignity are drawn and applied to relationships within the body, crossing cultural barriers with the message of Jesus Christ, and interfaith dialogue.

scholarly journals Exegesis Integrative Review of Salvation Because The Love Of God Is The Basic of The Church As The Unity of The Body of Christ (Ephesians 2:11-22)

2020 ◽  
Vol 3 (1) ◽  
pp. 20-29
Author(s):  
Tonny Andrian
Keyword(s):  
Jesus Christ ◽  
Church History ◽  
The Body ◽  
Body Of Christ ◽  
Shed Blood ◽  
Major Subject ◽  
The World ◽  
The Subject ◽  
The Temple ◽  
The Church

The subject of the unity of the church has appeared several times during the period of church history as a major subject. Even in the 20th century, differences of opinion on the subject of unity led to divisions. This point cannot be ignored. That is why the researcher conducted an integrated exegessa study on the meaning of the Church as the unity of the body of Christ Ephesians 2: 11-22. Ephesians 2: 11-22 is not a separate passage, but integrative, with other passages in the book of Ephesians. (this would be integrative both with Ephesians 2: 1-10 and Ephesians 4: 1-6) The conjunction "therefore" in Ephesians 2.11, describes the preceding verses that speak of grace. The suffering of Jesus Christ and His sacrifice on the cross, and His shed blood, are manifestations of grace that saves sinners. A demonstration of grace, which is free gift. It is the grace that saves people from sin. Thus Ephesians 2: 11-22 must be seen as a context that comes from grace. The saving or salvation based on the grace of God, as a building body of Christ, which is a union, which was previously "distant", ie those who are without Christ, not belonging to the citizens of Israel, become one body of Christ as intended by God. Ephesians 2: 11-22 explains that the unification of the body of Christ is a reflection of the journey of a Christian individual who has been saved by the grace of Christ God, is united or united with other Christian individuals to move towards the unity of building the body of Christ, as the Temple of God. the church as the unified Body of Christ, is built on the teachings of the Apostles and Prophets. Thus, the church, which has a government, a doctrine that may not be the same as one another, but the church is a unity in the bonds of the Spirit of peace, one faith, one Baptism, one god, one GOD the FATHER of all God, as salt and The light of the world, brings transformation and restoration for the world, through the carrying out of the task of the grace of Christ, namely the preaching of the gospel of the kingdom of heaven, so that all knees will kneel and all tongues confess that Jesus Christ is Lord to the glory of the heavenly Father.

scholarly journals Die karakter van die kerk in perspektief van huidige teologiese besinning

1990 ◽  
Vol 11 (2) ◽  
pp. 199-208
Author(s):  
P. C. Potgieter
Keyword(s):  
Kingdom Of God ◽  
The Body ◽  
Body Of Christ ◽  
Community Of Faith ◽  
Ecclesiastical Law ◽  
The World ◽  
Theological Thought ◽  
The Church ◽  
Apostolic Community

The character of the church - a perspective on current theological thought The role of the church in society is currently much focused upon in theological thought. The author analyses various characteristics of the church with reference to views of well known theologians. As community of faith it is the body of Christ revealed very visibly in the world representing the kingdom of God. For that very reason the idea of a national church is unacceptable. The church is one, catholic and apostolic community, even particularly in its visible form. Though Scripture gives no clear guidelines on the structure of the church, there are many general biblical norms to be considered in ecclesiastical law and government.

scholarly journals Tinjauan Trilogi Kerukunan Umat Beragama Berdasarkan Perspektif Iman Kristen

2020 ◽  
Vol 1 (1) ◽  
pp. 1-14
Author(s):  
Yonatan Alex Arifianto ◽  
Joseph Christ Santo
Keyword(s):  
Social Life ◽  
Descriptive Analysis ◽  
Harmonious Society ◽  
The Body ◽  
Christian Faith ◽  
Body Of Christ ◽  
Analysis Method ◽  
The World ◽  
The Government

Abstract: In Indonesia as a multicultural country, there is a diversity of beliefs. History proves that unhealthy exclusivism endangers pluralism. Differences in religious beliefs can become a potential for horizontal conflict if the state does not act to prevent this. In order to create a harmonious society, the government has launched the Religious Harmony Trilogy through the Regulation of the Minister of Religion and the Minister of Home Affairs. As citizens of Indonesia, Christians cannot neglect this harmony effort. This study aims to answer the problem of how the role of believers in social life in applying the Religious Harmony Trilogy based on the perspective of the Christian faith. This research uses descriptive analysis method through related literature. The results of this study indicate: first, Christianity teaches living in harmony among fellow Christians as members of the body of Christ. Second, Christianity teaches to be the light of the world and the salt of the world in the midst of people with different faiths, so that harmony can be created. Third, Christianity teaches submission to the government because the government is determined by God, thus creating harmony between Christians and the government.Abstrak: Di dalam negara Indonesia yang multikultural dijumpai adanya keberagaman keyakinan. Sejarah membuktikan bahwa eksklusivisme yang tidak sehat membahayakan kemajemukan. Perbedaan keyakinan agama bisa menjadi potensi konflik horizontal apabila negara tidak bertindak mencegah hal tersebut. Dalam rangka mewujudkan masyarakat yang harmonis, pemerintah telah mencanangkan Trilogi Kerukunan Umat Beragama melalui Peraturan Menteri Agama dan Menteri Dalam Negeri. Sebagai warga negara Indonesia, umat Kristen tidak bisa berlaku abai terhadap upaya kerukunan ini. Penelitian ini bertujuan untuk menjawab permasalahan bagaimanakah peran orang percaya dalam kehidupan bermasyarakat dalam mengaplikasikan Trilogi Kerukunan Umat Beragama berdasarkan persepektif iman Kristen. Penelitian ini menggunakan metode deskriptif analisis melalui literatur terkait. Hasil dari penelitian ini menunjukkan: pertama, kekristenan mengajarkan hidup rukun di antara sesama umat Kristen sebagai anggota tubuh Kristus. Kedua, kekritenan mengajarkan untuk menjadi terang dunia dan garam dunia di tengah-tengah masyarakat dengan keyakinan iman yang berbeda, sehingga tercipta keharmonisan. Ketiga, kekristenan mengajarkan penundukan kepada pemerintah karena pemerintah ditetapkan oleh Allah, dengan demikian terwujud kerukunan antara umat Kristen dengan pemerintah.

Communion, potluck, and the Body of Christ: Embodying diversity in worship practice for a deeper communion theology

2019 ◽  
Vol 116 (3) ◽  
pp. 292-304
Author(s):  
Marcia McFee
Keyword(s):  
Jesus Christ ◽  
The Body ◽  
Body Of Christ ◽  
The World

Worship builds up the Body of Christ for its work in the world through encounter with the Holy, Living God. Rather than simply the latest “bells and whistles,” creativity in worship practice exercises the depth of our theological understandings about gathering around the table of Jesus Christ, and the result is more passionate conviction to “go and do likewise” for a hungry and hurting world.

Presbyterian Ecumenism

2019 ◽  
pp. 251-264
Author(s):  
Louis B. Weeks
Keyword(s):  
Latin America ◽  
The Body ◽  
Body Of Christ ◽  
World Council Of Churches ◽  
Biblical Authority ◽  
The World ◽  
World Council ◽  
Reformed Churches ◽  
Federal Council Of Churches

Most Presbyterians possess an ecumenical spirit. They recognize other denominations as parts of the Body of Christ just as surely as their own. They cooperate enthusiastically in service, worship, and witness with Christians in many different denominations. Their reliance on biblical authority and agreement with Christians in other communions on many theological issues have led American Presbyterians to be involved in practically every major ecumenical endeavor. Many Presbyterians have been leaders in these enterprises as well. The Old Light and New Light Presbyterian reconciliation, major revivals in America and Europe, the mergers of denominations and comity arrangements for mission have provided energy and vision for ecumenism. The planting of newer Reformed churches—in Asia, Africa, Latin America, and predominantly Catholic countries in Europe—embodied this ecumenism. Mainstream Presbyterians played an important role in numerous ecumenical organizations including the Evangelical Alliance, the World Alliance of Reformed Churches, the Federal Council of Churches, the Faith and Order and the Life and Work movements, and the World Council of Churches. Those who left the larger Presbyterian denominations to create new Reformed bodies have likewise engaged in ecumenism. In recent years, however, the extensive formal ecumenical ties have been eclipsed by the extensive ecumenism of local Presbyterian congregations and their individual officers and members.

Excerpt from “Women Mystics and Eucharistic Devotion in the Thirteenth Century”

2017 ◽  
Author(s):  
Caroline Walker Bynum
Keyword(s):  
Thirteenth Century ◽  
The Body ◽  
Body Of Christ ◽  
Full Potential ◽  
Christian Women ◽  
Imitatio Christi ◽  
Life And Death ◽  
The World ◽  
Embodied Practice ◽  
Women Mystics

In this chapter the renowned medievalist scholar Caroline Walker Bynum brings our attention to a striking historical occurrence: in twelfth- and thirteenth-century Europe the concern with and attachment to Eucharistic devotion was overwhelmingly female. Why this gender bias, and at that time? Christian women were predominantly “inspired, compelled, comforted and troubled by the Eucharist” and in many different forms—from miraculous apparitions, to experiences of ecstasy connected to the attendance and ingestion of the Eucharist, to the showing of sensorial excesses in its presence. Bynum shows how material and physical receptions of the body of Christ were expressed not only as forms of ecstasy but also as gendered modes of living the Imitatio Christi. This thirteenth-century corporeal, female experience of the Eucharist is connected to a particular moment in the life of Christ—the transition between life and death. Positioned as “brides” and hence as the erotic counterparts of Christ, women and female mystics exploited the full potential of Christ’s own corporeality rather than his otherworldly nature. Bynum’s work constitutes a formative reference point for scholars of Catholicism across a range of disciplines for the obvious reason that it deals so elegantly with themes of substance, gender, bodies, and devotional forms of Catholic practice. Her work continues to be an original source of inspiration for anthropologists because of its remarkable sensitivity to religion as an embodied, practice-generative engagement with the world. Bynum should also be considered as important for the “new” anthropology of Catholicism for her pioneering work on the gymnasticity of gender and for the attention it draws to the sublimated erotic tension that exists between institutional doxa and mystical aesthetics.2 In Bynum’s work, gender is not presented as merely one among a number of potential analytical foci for elaboration of Catholicism; rather, it is the very ontological architecture of the religious, and hence an essential topic for scholars seeking to understand Catholicism as a translocal force.

Ecclesiology

2019 ◽  
pp. 224-240
Author(s):  
Tom Greggs
Keyword(s):  
Holy Spirit ◽  
The Body ◽  
The Other ◽  
Body Of Christ ◽  
Corporate Body ◽  
The World ◽  
The Holy Spirit ◽  
The Church

This chapter examines Bonhoeffer’s account of the church and advocates that throughout Bonhoeffer’s corpus there remains a desire to explicate the reality of the church in terms of its structural being with and for the other. This structure exists both internally in terms of its members’ relation to each other, and externally as the church relates as a corporate body to the world. The chapter considers Bonhoeffer’s ecclesiological method; the visibility of the church; vicarious representation; the church as the body of Christ; the agency of the Holy Spirit; preaching, the sacraments, and the offices of the church; and the question of the church in a religionless age.

Martin Luther and the Eucharist

1983 ◽  
Vol 36 (4) ◽  
pp. 447-461 ◽  
Author(s):  
John Stephenson
Keyword(s):  
Jesus Christ ◽  
Martin Luther ◽  
The Body ◽  
Body Of Christ ◽  
Son Of God ◽  
The Real ◽  
Real Presence ◽  
The Reformation ◽  
Bodily Presence ◽  
The Church

Several years before the mode of Christ's eucharistic presence became a controverted issue which would presently provoke a lasting schism among the Churches of the Reformation, Luther could unaffectedly propound the traditional dogma of the bodily presence of Christ in the Sacrament of the Altar as a necessary consequence of the evangelical quest for the sensus grammaticus of the words of institution. The same exegetical method which led to his reappropriation of the doctrine of the justification of the sinner ‘by grace, for Christ's sake, through faith’ obliged him to confess that ‘the bread is the body of Christ’. Already here, in the mordantly anti-Roman treatise On the Babylonian Captivity of the Church, Luther has laid his finger on the model in terms of which he will understand the real presence to the end of his days: the consecrated host is the body of Christ, just as the assumed humanity of jesus Christ is the Son of God. The displacement of the scholastic theory of transubstantiation by the model of the incarnate person illustrates the Reformer's allegiance to the Chalcedonian Definition: ‘Luther is really replacing Aristotelian categories by those derived from Chalcedonian christology, to which he remained faithful: “unconfusedly, unchangeably, indivisibly, inseparably”.’ While the doctrine of the real presence moved from the periphery to the centre of Luther's theology and piety as the 1520s wore on, his conception of the modality of the eucharistic presence remained constant throughout.

scholarly journals Mission to the Gentiles: The construction of Christian identity and its relationship with ethics according to Paul

2012 ◽  
Vol 68 (1) ◽  
Author(s):  
Tobias Nicklas ◽  
Herbert Schlögel
Keyword(s):  
Coordinate System ◽  
Jesus Christ ◽  
Reference Points ◽  
The Body ◽  
Three Dimensions ◽  
Body Of Christ ◽  
Christian Identity ◽  
Human Relationships ◽  
Ethical Decisions ◽  
In Christ

Paul allowed pagans to become members of the newly founded communities of Christ-believers and thus members of God’s covenant people, Israel, without becoming circumcised. However, even if many of the ‘pagan Christians’ who became members of the new messianic movement had a background as God-Fearers in the frame of diaspora synagogues, the radicalism of their ‘step in faith’ can hardly be overestimated. With their turn from different pagan cults and their gods to the mysterious God of Israel and his crucified and risen Son, Jesus Christ, a whole coordinate system of human relationships, expectations, hopes and norms must have changed. This paper explores the construction of Christian identity and its relationship with ethics according to Paul. It is illustrated how Paul himself describes the system of changed relationships: turning away from the idols towards the living God, being in Christ or – together with others – part of the ‘body of Christ’. Moreover, these three dimensions of new relations – to God, to Christ and to the fellow believers in Christ – correspond to three reference points for ethical decisions in Pauline communities: the command to love one another, the idea of human conscience (as a voice coming from God) and the idea of the ‘ethos of Christ’.

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