scholarly journals Participative Decision Making of the Faithful in the Church

2021 ◽  
Vol 9 (1) ◽  
pp. 25-43
Author(s):  
Stanislav Přibyl
Keyword(s):  
Decision Making ◽  
New Testament ◽  
Acts Of The Apostles ◽  
Gospel Of Matthew ◽  
Inner Life ◽  
Early Christian ◽  
Ancient Times ◽  
The Church

The life of the primitive church, to this day, reflects the authenticity of the Church’s practices and its inner arrangement. As such, this article discusses the possibilities of the inner life and order of ecclesiastical communities in the most ancient times of the Church. It does not, however, question the significance of the role of the leading figures within the Church, as it corresponds with concrete pleas to the faithful for obedience, as already mentioned within New Testament writings, likewise does so the institution of the monarchical bishop, as propagated by the epistles of Ignatius of Antioch. However, Luke’s Acts of the Apostles do, for example, contain testimonials of the participation of the entire ecclesiastical community on the appointing of Apostle Matthias and the first seven deacons. Didache, the early Christian treatise, does too, on one note, stress the importance of the carriers of the prophetic charism, nonetheless it does offer ecclesiastical communities with certain criteria regarding their participation on the service of said charismatics, and their assessments thereof. The Gospel of Matthew, along with Paul’s first Epistle to the Corinthians, point towards participation of all the members of the ecclesiastical communities on the execution of essential penal measures against convicted Christians.

scholarly journals Тајна врлине у Јермином Пастиру и њена улога у изграђивању Цркве и спасењу човека

2021 ◽  
Vol LIV (3) ◽  
pp. 393-410
Author(s):  
Његош Стикић
Keyword(s):  
New Testament ◽  
New Genus ◽  
Son Of God ◽  
Early Christian ◽  
The New Testament ◽  
Unique Identity ◽  
The Church ◽  
Multidimensional Process ◽  
Insight Into

The intention of the author is to provide a more systematic, not exhaustive, insight into the mystical meaning, place, and role of virtue in the economy of salvation, based on the revelation recorded in the early Christian writing of the New Testament prophet and apostle Hermas – The Shepherd. The author locates the place of virtue in the realism of simultaneous and interdependent building of salvation (of man) and building of the Church as a unique (multidimensional) process. Like very few paternal writings, the Shepherd gives us an explicit conclusion that the virtues are the ones that “hold” and build the Church, “dressing” the faithful in the “clothes,” “powers” and Name of the Son of God. By “dressing” in virtues, Christians achieve that “in the likeness,” they are likened to Christ, thus becoming similar and compatible to each other, thus gaining, as a new genus, a one unique identity. That is why the Church, which is being built as the Tower of Salvation, is composed of a multitude, by repentance and virtue shaped and ennobled elects (stones), manifesting itself, thus, in a „monolithic“ building, monochromatic white, as from one carved stone. For this reason, the paper aims to re– evaluate the ontological connection of virtue with the Church (ecclesiology).

scholarly journals Janowe wyznania wiary w ujęciu Prospera Grecha

2005 ◽  
Vol 58 (3) ◽  
pp. 191
Author(s):  
Aleksandra Nalewaj
Keyword(s):  
New Testament ◽  
Acts Of The Apostles ◽  
Fourth Gospel ◽  
Strict Sense ◽  
Early Christian ◽  
Sitz Im Leben ◽  
The Future ◽  
The New Testament ◽  
The Church

Confessions of faith in the New Testament are the Early Church’s reply to the apostolic kerygma, which centre was Jesus and His saving work. The John’s Tradition includes many texts, which in their literature structure and theological content unmistakably indicate the confession of faith. In the Fourth Gospel and John’s Epistels, Prosper Grech has distinguished thirty-two text groups, which can be called formulae of faith in strict sense. The author has classified the formulae according to the following criteria:– verbs that introduce confessions,– Christological titles,– Jesus’ work,– Sitz im Leben of formulae.The Johannine Tradition does not include the formulae on Jesus’ Passion and Death which are so frequent in St. Paul and the Acts of the Apostles because the fourth evangelist represents the high Christology. His ideas are focusing on Incarnation, Revelation and Salvation with a universal dimension. Presence of so many homologies in the Writings of John proves that in the Early Christian era the Christological ideas were developing. In the future, the formulae of faith will contribute to the Credo of the Church.

The Changing Role of Women in the Early Christian World

1992 ◽  
Vol 49 (2) ◽  
pp. 225-238
Author(s):  
Howard Clark Kee
Keyword(s):  
Sixteenth Century ◽  
Social Economic ◽  
Roman Catholic ◽  
Christian Faith ◽  
Protestant Reformation ◽  
Early Christian ◽  
Sexual Boundaries ◽  
Changing Role ◽  
The Church

“[T]he vitality of the church is regained when it recovers the revolutionary insights of its founders, Jesus and Paul. In the Protestant Reformation of the sixteenth century and in the renewal movements that have taken place in both Roman Catholic and Protestant circles in the present century, it has been the fresh appropriation of the insights of Jesus and Paul about the inclusiveness of people across ethnic, racial, ritual, social, economic, and sexual boundaries that has restored the relevance and vitality of Christian faith and has lent to Christianity as a social and intellectual movement a positive, humane force in the wider society.”

scholarly journals The Pauline Epistles in Tertullian's Bible

2015 ◽  
Vol 68 (4) ◽  
pp. 471-483 ◽  
Author(s):  
Matthew V. Novenson
Keyword(s):  
New Testament ◽  
Late Antiquity ◽  
Reading First ◽  
Church Fathers ◽  
Early Christian ◽  
Pauline Epistles ◽  
State Of Affairs ◽  
Early Christian Studies ◽  
The Church

The question of the fate of Paulinism in late antiquity, a point of controversy in early Christian studies especially since Adolf von Harnack, has benefited from fresh attention in recent research, even as, simultaneously, there is ever less agreement among New Testament scholars on the question of what Paulinism actually is. This state of affairs comes sharply into focus in Todd Still and David Wilhite's edited volume Tertullian and Paul, the first in a new series from T&T Clark on the reception of Paul in the church fathers. Reading and assessing Tertullian and Paul is a sometimes dizzying experience of intertextuality. The reader encounters, for example, Margaret MacDonald reading Elizabeth Clark reading Tertullian reading Paul. What is more, Paul himself is reading, for example, Second Isaiah, who is reading First Isaiah, who is reading parts of the Pentateuch, and so on. One thinks of Derrida's notion of différance, in which any given text refers to other texts, which refer to still other texts, which refer to still other texts, and so on, ad infinitum.

scholarly journals ‘Einer Frau gestatte ich nicht, dass sie lehre‘ (1 Timotheus 2:12): Exegese – Hermeneutik – Kirche

2019 ◽  
Vol 75 (3) ◽  
Author(s):  
Christoph W. Stenschke
Keyword(s):  
New Testament ◽  
Early Christianity ◽  
Early Christian ◽  
Christian Communities ◽  
Timothy 2 ◽  
New Testament Studies ◽  
The Church

This article is an exercise in combining the exegesis, hermeneutical issues and application of 1 Timothy 2:12 in ecclesial contexts where this prohibition is still taken seriously as a Pauline injunction or, at least, as part of the canon of the Church. It surveys representative proposals in New Testament studies of dealing with this least compromising assertion regarding the teaching of women in early Christianity. It discusses the hermeneutical issues involved in exegesis and application and how one should relate this prohibition to other New Testament references to women and their role in the early Christian communities. In closing, the article discusses whether and how this assertion can still be relevant in contemporary contexts when and where women have a very different role in society and church.

The Role of Exorcism in Clinical Practice and Pastoral Care

1989 ◽  
Vol 17 (2) ◽  
pp. 121-131 ◽  
Author(s):  
Sydney H.T. Page
Keyword(s):  
Clinical Practice ◽  
Pastoral Care ◽  
New Testament ◽  
World View ◽  
Beliefs And Practices ◽  
The New Testament ◽  
The Church ◽  
Valid Form

This article contends that there is a legitimate place for exorcism in the church today, but urges caution in its use. It begins with a survey of biblical, theological, historical, and practical considerations which favor the recognition of exorcism as a valid form of ministry. It then examines claims that the teaching and practice of Jesus are not normative because (a) his knowledge was limited by the incarnation, (b) he consciously accommodated himself to a prescientific world view, (c) exorcism is not mentioned in the New Testament epistles, and (d) genuine possession was limited to the ministry of Jesus. The next section discusses the following difficulties inherent in the ministry of exorcism: (a) the diagnosis of cases where exorcism is appropriate, (b) the risk of aggravating the condition of a disturbed person, and (c) the tendency to develop beliefs and practices which lack biblical support. Some guidelines for the practice of exorcism conclude the article.

scholarly journals The Doctrine of Apostolic Succession in the Church of England

1894 ◽  
Vol 6 ◽  
pp. 171-192
Author(s):  
Henry C. Vedder
Keyword(s):  
New Testament ◽  
Church Of England ◽  
Early Christian ◽  
The New Testament ◽  
Christian Literature ◽  
Apostolic Succession ◽  
Definition Of ◽  
The Church ◽  
Adequate Evidence

A definition of terms is essential at the outset of this investigation, but I am not aware of a definition of Apostolic Succession that would be accepted as authoritative by those who profess the doctrine, In this paper the term will be held to mean the doctrine that the order of bishops exists in the Church jure divino; that the first bishops were ordained by the Apostles as their successors, and that these orders have been transmitted by an unbroken succession to the present time; and furthermore, that without bishops there can be no valid orders, no valid sacraments, in short, no Church. It is not proposed in this paper to question the truth of this theory—to inquire whether there is adequate evidence in its favor either in the Scriptures of the New Testament, in the early Christian literature, or in the institutions of the Church of the first two centuries. Assuming that the doctrine rests on the sure foundations of Scripture teaching and institutional Christianity—or, at least, allowing that this may be the case—our task is to trace the effects of this doctrine upon the external history and internal life of the Church of England.

Synoptic Parousia Parables and the Apocalypse

1977 ◽  
Vol 23 (2) ◽  
pp. 162-176 ◽  
Author(s):  
Richard Bauckham
Keyword(s):  
First Century ◽  
First Person ◽  
Creative Activity ◽  
Early Christian ◽  
Literary Composition ◽  
The Church ◽  
Made In ◽  
Additional Assumptions

In the continuing discussion of the possible role of Christian prophets in the formation of the tradition of the words of Jesus, reference continues to be made to the relevance or irrelevance of the words of the exalted Christ transmitted by the prophet John in the Apocalypse. They remain the only un-disputed example from the first century of prophetic utterances made in the name of Christ in the first person, and for advocates of the creative activity of the Christian prophets they are therefore invaluable evidence that such utterances could be made. Their use as evidence for the role of prophecy in the formation of the Synoptic tradition involves, admittedly, additional assumptions not easily demonstrable. We must suppose that John's prophecy is typical of the content of early Christian prophecy in general, and also that this late first-century work is faithfully representative of the earlier prophets whom alone we can suppose to have been responsible for originating logia which actually entered the Synoptic tradition. The uniqueness of John's prophetic status vis-à-vis that of the church prophets has been cogently argued by D. Hill, and it seems that at least we cannot infer otherwise un-attested characteristics of early Christian prophecy in general from the contents of the Apocalypse alone. In any case the Apocalypse is surely untypical in being a lengthy and closely integrated literary composition, with its own distinctive stylistic traits. Partly for this reason the words of Christ reported in it are for the most part quite unsuitable for transference to the lips of the Jesus of the Synoptic tradition, at least without substantial adaptation.

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