Ordinary, Everyday Discipleship: Banding Together for Faithful Living at Home, Work, and in the World

2020 ◽  
Vol 17 (2) ◽  
pp. 347-359
Author(s):  
Tammie Marie Grimm
Keyword(s):  
Eighteenth Century ◽  
Everyday Life ◽  
Transformational Learning ◽  
Christian Community ◽  
Transformational Learning Theory ◽  
Home Work ◽  
The World ◽  
Christian Discipleship ◽  
Ordinary Time ◽  
The Church

The rediscovery of the church calendar, specifically Ordinary time and the daily office in popular Christian publishing, prompts the recovery of the whole of everyday life as integral to Christian discipleship. This paper considers how intentional Christian community in the spirit of the eighteenth-century Methodists that leverages insights from transformational learning theory offers contemporary Christians an opportunity for considering the small moments of everyday as important to faithful Christian discipleship.

Ecumenical Church and Religious Conversion

2001 ◽  
Vol 18 (1) ◽  
pp. 181-201
Author(s):  
Lalsangkima Pachuau
Keyword(s):  
Eighteenth Century ◽  
Religious Conversion ◽  
Christian Community ◽  
Indian Constitution ◽  
The Bible ◽  
The World ◽  
The Right

AbstractIn this article, Lalsangkima Pachuau responds to contemporary accusations in India that Christian missionaries are forcing conversions, and thereby turning Indians away from their culture. While the Indian Constitution guarantees the right to "propagate" religion, and therefore to accept the movement from one religion (e.g. Hinduism) to another (e.g. Christianity), what is important to understand that "conversion" is not primarily a call to move from one religion to another--much less to abandon one's culture--but is a movement away from self and the "world" toward God. Conversion understood as "changing religions" is much more the product of seventeenth and eighteenth century evangelicalism than it is a true understanding of the Bible. Mission is always about conversion, and entails the invitation to enter the Christian community; such invitation, however, should always be distinguished from a proselytism that only focuses on a change of religious allegiance.

scholarly journals MINISTÉRIOS E SERVIÇOS LITÚRGICOS NUMA IGREJA TODA MINISTERIAL A MINISTERIALIDADE EM DOCUMENTOS DO MAGISTÉRIO PÓS-CONCILIAR (I)

2009 ◽  
Vol 38 (106) ◽  
pp. 349
Author(s):  
José Raimundo de Melo
Keyword(s):  
Second Vatican Council ◽  
Christian Community ◽  
People Of God ◽  
The People ◽  
Vatican Council ◽  
The World ◽  
Liturgical Texts ◽  
Christian Commitment ◽  
The Church

A multiplicidade e variedade dos serviços ministeriais que se fazem presentes na celebração litúrgica do povo de Deus é elemento chave na compreensão da comunidade cristã, pois os ministérios, em definitivo, exprimem e definem a própria realidade da Igreja. A inteira assembléia é ministerial porque a Igreja mesma é toda ministerial. E esta ministerialidade se expressa na liturgia através da diversidade de funções e ofícios que cada um é chamado a desempenhar. Ao contrário do que quase sempre sucede no mundo, porém, a hierarquia de funções na Igreja não denota prestígio e nem pode conduzir à acepção de pessoas. Ancorada na mais pura linha evangélica, deve ela indicar compromisso cristão e serviço fraterno em total doação a Deus e aos irmãos. Para uma reflexão sobre esta importante realidade eclesial, que a partir sobretudo do Concílio Vaticano II a Igreja tem aprofundado e se esforçado em viver, empreenderemos a seguir, ancorados em alguns textos litúrgicos, um estudo a respeito dos ministérios presentes no momento celebrativo da comunidade cristã. Publicamos aqui a primeira parte do artigo.ABSTRACT: The multiplicity and variety of ministerial services which are present in a liturgical celebration of the People of God is a key element in the understanding of the Christian community, since ministries, of themselves, express and define the very reality of the Church. The entire assembly is ministerial because the Church itself is all ministerial. And this ministeriality expresses itself in the liturgy through the diversity of functions and offices which each one is called on to fulfill. Contrary to what almost always happens in the world, however, the hierarchy of functions in the Church does not denote prestige, nor can it lead to the classification of persons. Anchored in the purest evangelical tradition, it should indicate Christian commitment and fraternal service in total self-giving to God and to others. For a reflection on this important ecclesial reality, which, especially from the Second Vatican Council, the Church has struggled to live out, we undertake a study – anchored in some liturgical texts – of the ministries present in the celebrative moment of the Christian community. We publish here the first part of the article. 

Disciplinarity (Embedded and Specialized Systems)

System ◽  
2016 ◽  
Author(s):  
Clifford Siskin
Keyword(s):  
Eighteenth Century ◽  
Embedded Systems ◽  
Everyday Life ◽  
William Wordsworth ◽  
Useful Knowledge ◽  
Mary Hays ◽  
Late Eighteenth Century ◽  
The World ◽  
Late Eighteenth ◽  
True Knowledge

During the final decades of the eighteenth century, Enlightenment efforts at comprehensive mastery gave way to different uses of system—to delimited and dedicated systems and to the dispersing of systems into other forms, including the specialized essays of the modern disciplines. Their “travel” filled the world in new ways. This transition highlights our differences from Enlightenment. For Smith, who based his master SYSTEMS on “sentiments” as probable behaviors, true knowledge was useful knowledge that worked in the world to change that world. For us knowledge is knowledge because it is true. The end-of-century proliferation of systems and of print made inclusive master SYSTEMS unsustainable. Late eighteenth-century Britain is a laboratory for studying the consequences of this proliferation: instead of becoming parts of master SYSTEMS, systems were inserted into other forms. This shifted the organization of knowledge from every kind being a branch of philosophy, moral or natural, into the specialized and professionalized disciplines of modernity. This “travel” of system into other forms—embedded systems—was exemplified by Mathus’s Population “essay,” and in works, also published in 1798, by William Wordsworth and Mary Hays. Systems embedded in other forms and stretched to accommodate more things meant system proliferated into every aspect of everyday life.

Overcoming Digital Distance: The Challenge of Developing Relational Disciples in the Internet Age

2017 ◽  
Vol 14 (2) ◽  
pp. 376-390
Author(s):  
Chris Shirley
Keyword(s):  
Digital Technology ◽  
The Internet ◽  
Christian Community ◽  
Internet Age ◽  
The World ◽  
Disciple Making ◽  
In Christ ◽  
The Church

Jesus' model for discipleship (John 15:1–16) is grounded within a context of human and divine relationships: abiding in Christ, fellowshipping with other disciples, and ministering to needs of others in the world and in the church. As the Christian community becomes increasingly reliant on digital technology and the Internet to provide an environment and resources for disciple-making we must also be familiar with the available options and understand the benefits and limitations of using these methods as we seek to establish and enhance these essential spiritual relationships.

The Root of all Evil? Money and the Scottish Catholic Mission in the Eighteenth Century

1987 ◽  
Vol 24 ◽  
pp. 267-282 ◽  
Author(s):  
J. F. McMillan
Keyword(s):  
Eighteenth Century ◽  
International Finance ◽  
Ancien Regime ◽  
Material Resources ◽  
The World ◽  
Catholic Mission ◽  
Ancien Régime ◽  
Joseph Ii ◽  
The Church

We are all familiar with the idea that the Church is in the world but not of it, and that too great a preoccupation with earthly things may compromise the Church’s other-worldly objectives. One thinks of the extravagance of a Renaissance pope such as Leo X, reputed to have said, ‘Let us enjoy the papacy, since God has given it to us’: or of an ancien régime prelate like the Archbishop of Mainz, who arrived for the coronation of the Emperor Joseph II with a retinue of fourteen sumptuous carriages: or, in our own time, the Vatican’s reported links with some of the shadier elements in the world of international finance. Yet, it is equally obvious that lack of adequate material resources can act as a serious impediment to the Church’s mission to go forth and teach all nations. Excessive poverty, like excessive wealth, brings its own problems. As the adage has it, not money itself but the desire for money is the root of all evil. Excessive poverty and the desire for money are the themes which I wish to pursue in this paper, in the context of the Scottish Catholic Mission in the eighteenth century, and more specifically as they relate to the so-called Jansenist quarrels which divided the Mission in the 1730s and 1740s.

‘The Clergy who Affect to Call Themselves Orthodox’: Thomas Secker and the Defence of Anglican Orthodoxy, 1758–68

2007 ◽  
Vol 43 ◽  
pp. 342-353
Author(s):  
Robert G. Ingram
Keyword(s):  
Eighteenth Century ◽  
Seventeenth Century ◽  
Political Order ◽  
The World ◽  
Necessary Truths ◽  
Divine Wrath ◽  
The Church

The spectre of the seventeenth century loomed large in the eighteenth century. The Anglican orthodox were particularly aghast at the radical assault on the religio-political order during the previous century and feared a reprise during theirs. In 1734, for instance, Thomas Seeker (1693–1768) warned his audience at St James’s, Westminster, that Charles I’s execution was ‘a most peculiarly instructive example of divine judgments, brought down by a sinful people on their own heads’. In all his providential interventions in human affairs, God teaches ‘an awful regard to himself, as moral governor of the world; and a faithful practice of true religion’. And what drew his divine wrath upon Britain during the 1650s was the abandonment of’real religion’ for ‘hypocrisy, superstition, and enthusiasm’. Certainly Laud and his followers might have displayed ‘an over warm zeal, and very blameable stiffness and severity’, Seeker acknowledged. ‘But there was also, in the enemies of the church, a most provoking bitterness and perverseness; with a wild eagerness for innovation, founded on ignorant prejudices, which their heated fancies raised into necessary truths; and then, looking on them, as the cause of Christ, they thought themselves bound and commissioned to overturn whatever was contrary to them.’

The Church of the Introverts. Why there are no longer such figures as John of Krondtadt among us

2020 ◽  
Vol 102 ◽  
pp. 729-739
Author(s):  
Svetlana V. Lourie
Keyword(s):  
Everyday Life ◽  
Jesus Christ ◽  
The Public ◽  
The World ◽  
Natural Man ◽  
The Church ◽  
Psychological Disposition ◽  
New Time ◽  
Secular Life ◽  
Church Doctrine

The article is devoted to the issue of contemporary church, perhaps the church of the recent times, to the issue of its parishioners and the characteristics of their psychological disposition, scope of reading, thought and ideas. Where is the marking line that divides them from the “secular life”, from “good laypeople” who also aspire to be moral? We see this marking line in the realization (awareness) of the conception of the sin and the use of this realization in everyday life. The root of difference between the “ecclesiastical traditionalists” and “ecclesiastical liberals”, that are connected with two diverse theologies and two diverse anthropologies, lies in the different attitude to the conception of sin. The traditionalists support the ascetic church doctrine that now more and more penetrates the parishioners’ life, and the liberals, voluntary or involuntary, absorbed the idea of the Man of the New Time, natural man, who due to the newest tendencies is gradually turning into an “unnatural man”. The disappearance of the concept of sin from the public conscience makes it impossible to deliver such sermons as the Saint Holy John of Kronstadt. The church and the laypeople tend more and more to talk past each other, the ecclesiasts turn more introvertive, unsociable and misunderstood by the world. Jesus Christ also spoke about this phenomenon: “If you were from the world, the world would love its own, but I chose you from the world, so the world hates you”. The tragic aspect of this saying becomes more evident in our time that has certain apocalyptic traits.

Encountering the Gospel through Confirmation

2019 ◽  
Vol 76 (1) ◽  
pp. 17-25
Author(s):  
Terri Martinson Elton ◽  
Richard Osmer
Keyword(s):  
Young People ◽  
Holy Spirit ◽  
The Body ◽  
Body Of Christ ◽  
Christian Community ◽  
The World ◽  
The Holy Spirit ◽  
God's Mission ◽  
Bear Witness ◽  
The Church

Confirmation is a ministry aimed at strengthening young people's understanding of faith, deepening their experience in Christian community, and equipping them to discern their calling to join in God's mission in the world. As the church engages in confirmation, young people encounter the gospel anew and congregations bear witness to the redemptive love of God and the covenant of grace into which all Christians are baptized. Learning from and with each other, within and across denominations, enhances confirmation as a discipleship ministry for young people. But it does more than that. As the body of Christ comes together to help young people encounter the gospel anew, lives are changed and become open to the Holy Spirit. Embracing our call to share the gospel and cultivate faith within young people not only serves the church today, it invests in the future.

scholarly journals Personalistic Ecclesiology of Czeslaw Stanislaw Bartnik

2016 ◽  
pp. 108-115
Author(s):  
Richard Gorban
Keyword(s):  
Human Nature ◽  
Holy Spirit ◽  
Religious Commitment ◽  
Point Of View ◽  
Human Being ◽  
Christian Community ◽  
Personal Character ◽  
The World ◽  
The One ◽  
The Church

In this article by Richard Gorban «Personalistic Ecclesiology of Czeslaw Stanislaw Bartnik» the author considers the concept of Personalistic Ecclesiology of Czeslaw Stanislaw Bartnik, a modern Catholic philosopher and theologian, the follower of theological Personalism of Karol Wojtyla. The author found out that, according to Bartnik’s Ecclesiology, the Church consists primarily of prosopoistic constituents: the Personality of Christ, Christ, Holy Spirit, community of persons, the world of the personality and consequently becomes the Personality itself. In conformity with the Polish thinker’s interpretation, the Church is a community of personalities, founded in a real way, by means of individual relations-bonds (relatio) with the Personality of Christ as the one that performs His mission and perceives a special dimension of the subject’s existence in the process and prospects of salvation. The philosopher-personalist treats nature and peculiarities of the Church based on the idea that it is a product of religious commitment, the phenomenon of personal character. The structures of the Church and religious commitment are distinguished by prosopoistic relations (relatio), that is why the personality should be seen as not only the factor, which creates bonds with the Church, but is its fundamental structure. Based on human nature and common Christian community, the Church manifests itself as a religious-social Personality. From the point of view of realistic Universal Personalism of Stanislaw Bartnik, it takes form of a communal character, following the principles of other kinds of a community person. As long as, the Church becomes the community whole, it must realize and really fulfils its Personality, becomes truly its self, furthermore it serves and realizes not only its own existence as a personality, but the existence of a single human being in its aspirations to its own fullness.

The Parable of the Cursed Chicken (1974–Present)

2019 ◽  
pp. 260-273
Author(s):  
Melissa Wei-Tsing Inouye
Keyword(s):  
Everyday Life ◽  
Organizational Structures ◽  
Church Leaders ◽  
Church Members ◽  
Modern Life ◽  
The Bible ◽  
Community Norms ◽  
The World ◽  
True Jesus Church ◽  
The Church

In the charismatic culture of the True Jesus Church in contemporary China, extraordinary occurrences are expected within the mundane circumstances of modern life. The church community’s claimed access to miraculous power strengthens the legitimacy of church ideology and church government. These charismatic experiences, often framed in reference to the Bible, inject vitality into church members’ shared life and the organizational structures holding them together. At the same time, church leaders attempt to carefully define and regulate charismatic experience in order to preserve community norms and maintain optimal levels of tension with surrounding society. At the level of individual practice, the church’s emphasis on Christian separation from the world results not in withdrawal, but in engagement with nearly every aspect of everyday life.

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