Changed From Glory Into Glory: The Liturgical Formation of the Christian Faith

2021 ◽  
Vol 14 (1) ◽  
pp. 48-71
Author(s):  
Scott Aniol
Keyword(s):  
Church History ◽  
Christian Faith ◽  
Lex Orandi

This article is an attempt to flesh out this ancient idea of lex orandi, lex credendi by clarifying both the nature of lex credendi, religion, and lex orandi, liturgy, constructing a framework for understanding the dynamic formative relationship between the two. After doing so, the article briefly surveys this relationship through the course of church history, noting the importance liturgy plays in both forming and revealing the Christian Faith. Finally, it highlights the necessity to recover a lost understanding that worship involves more than simply expressing devotion to God through songs Christians enjoy; rather, worship forms the very core of who Christians are.

The Idea of the Church in Christian History

1952 ◽  
Vol 21 (3) ◽  
pp. 191-214 ◽  
Author(s):  
Wilhelm Pauck
Keyword(s):  
Social Context ◽  
Special Kind ◽  
Church History ◽  
Christian Faith ◽  
Special Importance ◽  
Christian Life ◽  
History Of Christianity ◽  
History Of ◽  
The Church ◽  
Christian History

It is customary to describe and interpret the history of Christianity as church history. To be sure, most church historians do not emphasize the special importance of the “church” in the Christian life they study and analyse; indeed, they deal with the idea of the church, with ecclesiological doctrines and with ecclesiastical practices as if they represented special phases of the Christian life. But, nevertheless, the fact that all aspects of Christian history are subsumed under the name and title of the “church” indicates that the character of Christianity is held to be inseparable from that of the “church”; the very custom of regarding Christian history as church history indicates that the Christian mind is marked by a special kind of self-consciousness induced by the awareness that the Christian faith is not fully actualized unless it is expressed in the special social context suggested by the term “church.”

scholarly journals Feministisch christendom in Vlaanderen 1979-1990

1970 ◽  
Vol 61 ◽  
pp. 293-309
Author(s):  
Bart Latré
Keyword(s):  
Nineteenth Century ◽  
Feminist Theology ◽  
Church History ◽  
Gender Construction ◽  
Christian Faith ◽  
Private Sphere ◽  
Christian Religion ◽  
The 1960S ◽  
The One ◽  
Christian Discourse

Influenced by feminist theology, feminist christians in Flanders aimed at a'feminisation' of christian religion. Compared with the 'feminisation' of religionin the nineteenth century, there are differences as well as similarities incontent. Nevertheless, the context in which the gender construction of feministchristians is placed, has changed radically. In the nineteenth century,women were still associated with the private sphere, while in the 1960s and1970s, the 'second feminist wave' refused the connection of male and publicon the one hand, and women and private on the other hand. Consequently,the 'feminisation' of christian religion of feminist christians was also appliedto more 'public' aspects of christian faith, such as theology, church governmentand church history. It's also remarkable that the way of believing of feministchristians was clearly influenced by the dechristianised society in whichthey lived. Consequently, the phenomenon of feminist christians doesn't contradictCalum Browns thesis that women, rejecting christian discourse as acornerstone of their identity, caused dechristianisation in the 1960s.

An Eighth-century Poem on St. Ninian

Antiquity ◽  
1940 ◽  
Vol 14 (55) ◽  
pp. 280-291 ◽  
Author(s):  
Wilhelm Levison
Keyword(s):  
Church History ◽  
Eighth Century ◽  
Fifth Century ◽  
Christian Faith ◽  
Northern Province ◽  
Ecclesiastical History ◽  
Spiritual Instruction ◽  
Long Time ◽  
History Of ◽  
The Church

Whithorn in Galloway and Kirkmadrine nearby are famous to the archaeologist and historian as the homes of the oldest Christian monuments in Scotland, namely the memorial stones still to be found there. They were erected in a district where the church history of Scotland originated through the efforts of St. Ninian. A few lines in Bede’s Ecclesiastical History, III, 4, contain the earliest traditions about him which have come down to us. According to this late record, ‘Nynia’ was a British bishop who brought the Christian faith to the southern Picts (australes Picti). He had got his spiritual instruction in Rome, and had his episcopal see and his last resting-place amidst other saints-at Whithorn, Ad Candidam Casam, so called after the church dedicated to St. Martin which he built of stone, a fashion unusual to the Britons. As to his age, Bede merely says that he was at work a long time before St. Columba came to the northern Picts in 565. The intercourse with Rome can hardly have been later than the fifth century; a dedication to St. Martin who probably died in 397, cannot have been made before the same century. When Bede finished his History in 731, Whithorn was under Northumbrian rule, belonging to the northern ‘province’ of Bernicia. An English episcopal seat had been erected there shortly before, having Pecthelm as first bishop (Hist. eccl v, 23); he had been a long time deacon and monk in Wessex with Aldhelm, the abbot of Malmesbury and bishop of Sherborne, famous for his writings, who died in 709. Pecthelm was one of Bede’s authorities (ib., v. 13, 18); so it has been suggested that the latter was indebted to Pecthelm for his knowledge of Ninian. Pecthelm was one of the correspondents of St. Boniface who also came from Wessex, and who wrote him a letter on a question of canonical law shortly before he (Pecthelm) died in 735. It must also be noted that Bede distinguishes clearly between Whithorn, situated amongst the British, and the Pictish country, the scene of Ninian’s missionary efforts.

Can a leopard change its spots?: Augustine and the crypto-Manichaeism question

2009 ◽  
Vol 62 (3) ◽  
pp. 316-346
Author(s):  
Paul Rhodes Eddy
Keyword(s):  
Catholic Church ◽  
Church History ◽  
Christian Faith ◽  
Orthodox Christian ◽  
History Of ◽  
Julian Of Eclanum ◽  
Standing Question ◽  
The Catholic Church

AbstractThroughout his life, Augustine faced the charge that, despite his apparent conversion to the orthodox Christian faith of the Catholic Church, his thought nonetheless retained vestiges of his roughly ten-year sojourn with the Manichees. No one was more relentless in this accusation than Augustine's Pelagian nemesis of his twilight years, Julian of Eclanum. Throughout most of church history, Augustine's reputation was little troubled by these allegations of crypto-Manichaeism. However, over the last century or so, the charge has once again taken on life. This article begins with a brief orientation to some of the main philosophical and theological tenets of Manichaeism, with an emphasis on those elements that will be important for assessing the Augustine question. Next, the history of the accusation that the Christian Augustine remained, in important if unconscious ways, a crypto-Manichaean will be traced from the time of Augustine to the present. Finally, one methodological direction in which an eventual resolution to this long-standing question may lie will be considered.

scholarly journals Do Christian and secular moralities exclude one another?

2021 ◽  
Vol 42 (2) ◽  
Author(s):  
D. Etienne De Villiers
Keyword(s):  
Positive Relationship ◽  
Cognitive Strategies ◽  
Church History ◽  
Critical Discussion ◽  
Evolutionary Ethics ◽  
Christian Faith ◽  
Stanley Hauerwas ◽  
Christian Morality ◽  
Research Findings ◽  
Ethics And Psychology

The objective of the article was to critique two cognitive strategies used by both proponents of Christian and secular moralities to justify an exclusionary relationship between them, thus contributing to the conflict between them. They are the cognitive strategies of foundationalism and incompatibilism. The objective was also to resume a critical discussion of these two strategies in Wentzel van Huyssteen’s publications. The method followed was, first, to provide a historical reconstruction of the relationship between Christian faith and the secular and, second, a critical analysis of Richard Dawkins’ foundationalist view of secular morality and Stanley Hauerwas’ incompatibilist view of Christian morality. Findings were that influential views of a positive relationship between Christian faith and secular morality are found in history, and that the foundationalist view of Dawkins and the incompatibilist view of Hauerwas are both untenable and contextually inappropriate. This led to the conclusion that there is no justification for the view that Christian morality and secular moralities necessarily exclude one another. The remaining challenge to find an alternative approach that would allow for a more positive relationship between these two moralities and provide guidance on adaptations they need to make was also identified.Intradisciplinary and/or interdisciplinary implications: The Christian ethical research undertaken in the article drew on research findings in the fields of Christian Ethics, Church History, philosophy, evolutionary ethics and psychology. Research results present Christian and philosophical ethics with the challenge to find an acceptable alternative for the problematic foundationalist and incompatibilist approaches.

Christian Churches in Modern France: The Reality of Post-Secular Society

2020 ◽  
pp. 124-135
Author(s):  
Маргарита Кемальевна Любарт
Keyword(s):  
Intergenerational Transmission ◽  
Church History ◽  
Cultural Value ◽  
Christian Faith ◽  
The Internet ◽  
Architectural Heritage ◽  
Christian Churches ◽  
European Culture ◽  
Modern France ◽  
Secular Society

В статье исследуются особенности процесса дехристианизации и секуляризации и проведения политики светскости (лаицизма) в отношении архитектурного христианского наследия в современной Франции. Количество зарегистрированных полицией инцидентов, связанных с христианскими храмами, составляет в последнее десятилетие около тысячи в год. Получивший печальную известность пожар собора Парижской Богоматери в апреле 2019 г. - только один из подобных примеров. Регулярными стали разграбления, осквернения мест христианского культа, нападения на священников, их убийства и т. п. Ежегодно ряд церквей, признанных не имеющими историко-культурной ценности, сносятся с ведома властей, а некоторые пустующие храмы передаются представителям других религий. Главной причиной такой ситуации, по мнению автора, является отход большинства населения от христианской веры, связанный с нарушением ее межпоколенной трансмиссии, идеологическими установками неолиберализма по отношению к католицизму, особенностями преподавания истории Церкви в школе, нивелированием ее значения для европейской культуры и т. д. Очень существенным обстоятельством также является отсутствие достаточного финансирования, необходимого для содержания и реставрации богатого архитектурного христианского наследия Франции. Исследование основано на изучении документов, электронных и печатных массмедиа, интернет-блогосферы, собственных наблюдениях и материалах бесед со священниками и членами католических общин This article explores the ongoing process of de-Christianization and secularization in modern France, in particular, the policy of secularism (Laicism) in relation to the Christian architectural heritage. The number of incidents related to Christian churches registered by the police in the last decade is about a thousand per year. The notorious fire of Notre Dame Cathedral in April 2019 is just one example. Such things as looting and the desecration of Christian places of worship, assaults and the killing of priests, have become common. In addition, annually, a number of churches, recognized as having no historical and cultural value, are demolished with the knowledge of the authorities, and some empty churches are handed over to representatives of other religions. The main reason for this situation, according to the author, is the exodus of the majority of the population from the Christian faith. This is connected to such things as the interruption of intergenerational transmission; the neoliberal ideological attitude toward Catholicism; and the way schools teach church history, devaluing its significance for European culture. A very significant circumstance is also the lack of funding necessary for the maintenance and restoration of France’s rich architectural Christian heritage. The article is based on the study of documents, electronic and print media, the Internet blogosphere, observations and materials from conversations with priests, members of Catholic communities.

The Politics of Prophecy: The US Culture Wars and the Battle Over Public Education in the Left Behind Series for Kids

2009 ◽  
Vol 2 (1) ◽  
pp. 1-27
Author(s):  
Ann Abate Michelle
Keyword(s):  
Public Education ◽  
The United States ◽  
Culture Wars ◽  
Church History ◽  
Good News ◽  
Cultural Issues ◽  
School Prayer ◽  
Left Behind ◽  
Religious Books ◽  
The Us

This essay argues that in spite of their obvious Biblically-based subject matter, clear Christian content, and undeniable evangelical perspective, the Left Behind novels for kids are not simply religious books; they are also political ones. Co-authors Tim LaHaye and Jerry B. Jenkins may claim that their narratives are interested in sharing the good news about Jesus for the sake of the future, but they are equally concerned with offering commentary on contentious US cultural issues in the present. Given the books’ adolescent readership, they are especially preoccupied with the ongoing conservative crusade concerning school prayer. As advocates for this issue, LaHaye and Jenkins make use of a potent blend of current socio-political arguments and of past events in evangelical church history: namely, the American Sunday School Movement (ASSM). These free, open-access Sabbath schools became the model for the public education system in the United States. In drawing on this history, the Left Behind series suggests that the ASSM provides an important precedent for the presence not simply of Christianity in the nation's public school system, but of evangelical faith in particular.

The Philosopher's Progress: C.S. Lewis' Intellectual Journey from Atheism to Theism

2018 ◽  
Vol 8 (2) ◽  
pp. 103-143
Author(s):  
Norbert Feinendegen
Keyword(s):  
Christian Faith ◽  
Philosophical Position ◽  
Absolute Idealism ◽  
Intellectual Journey ◽  
Philosophical Progress ◽  
Philosophical Understanding

Although Lewis describes his intellectual journey to the Christian faith in Surprised by Joy and The Pilgrim's Regress, the actual steps of his progress from Atheism to Theism are still a matter of controversy. Based on Lewis' letters, his diary All My Road Before Me and recently published sources (in particular ‘Early Prose Joy’), this paper gives an outline of the main steps of Lewis' philosophical progress during the 1920s. The first part sketches the five main stages Materialism, Realism, Absolute Idealism, Subjective Idealism, and Theism, and submits a proposal for their dating. The second part describes these stages in greater detail and discusses the reasons that urged Lewis to adopt a new philosophical position at a particular time. It will become apparent that a thorough philosophical understanding of these stages is an indispensable prerequisite for any serious effort to establish a chronology of Lewis' intellectual progress during these years.

Charismatic Movements, State Relations and Public Governance in Sierra Leone

2017 ◽  
Vol 23 (3) ◽  
pp. 237-256
Author(s):  
Joseph Bosco Bangura
Keyword(s):  
Economic Development ◽  
Sierra Leone ◽  
Good Governance ◽  
Christian Faith ◽  
Church Development ◽  
Public Governance ◽  
Socio Economic Development ◽  
State Relations ◽  
New Church Development ◽  
The Church

Sierra Leone has seen the rise of Charismatic movements that are bringing about greater levels of co-operation with the state. This new church development aims at renewing the Christian faith and projecting a more proactive role towards public governance. This ecclesial development shows that African Pentecostal/Charismatic theology appears to be moving away from the perceived isolationist theology that once separated the church from involvement with the rest of society. By reapplying the movement's eschatological beliefs, Charismatics are presenting themselves as moral crusaders who regard it as their responsibility to transform public governance. The article probes this relationship so that the Charismatic understanding of poverty, prosperity, good governance and socio-economic development in Sierra Leone can be more clearly established.

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