In addition, we have other certification programs available for students that desire to be part of the Spiritual Disciplines
in Ecclesiology and Christology as certified Christologists and Ecclesiologists.
they are primitivists
in ecclesiology: that is in their corporate life they try to express the earliest models of the church as represented in the New Testament.
But it seems more Thomistic
in its ecclesiology, as Knauss suggests.
«Howard - Brook and Gwyther understand that the Book of» Revelation is an exercise
in ecclesiology.
This also brings up key issues
in ecclesiology and worship.
The most substantial contribution comes from Francesca Aran Murphy - «De Lubac, Ratzinger, and von Balthasar: a communal adventure
in ecclesiology».
For the sake of clarity this can be broken into three periods: the situation prior to the Second Vatican Council and the teaching of chapter VIII of Lumen Gentium; the ecclesiological developments immediately following the Vatican II; and finally the rediscovery of the Marian profile of the Church, in particular as expressed
in the ecclesiology of the great Swiss theologian Hans Urs von Balthasar.
Here it was found that reception had its place
in an ecclesiology that understood the Church to be a koinonia, a sacramental communio ecclesianun.
Accepting diversity is a noble sentiment, if the topic is fashion styles, but
in our ecclesiology, it is inaccurate.
This is shown in the history of the Church and
in ecclesiology.
Moreover, the ease with which Christian theologians can move from an emphasis on Christian particularity to the trap of Christian exclusivism (especially in Christology for Protestants,
in ecclesiology for Catholics) has made me wary of many theological appeals to particularity.
It is not difficult to see the connection between these organizational patterns and theological questions such as the issue of the local Church
in ecclesiology.
Not exact matches
Interesting, is it not, that this focus on the communal «conversion to love,» rooted
in personal practices rather than institutional structures or rules, displays the pattern of Methodist
ecclesiology?
He is a scholar
in patristics and
ecclesiology.
This Taylor seems strongly
in tune with the metaphysics of Milbank's book The Suspended Middle, as well as
in favor of a universalist, sacramental, sexually permissive — and Anglican —
ecclesiology.
In short, once the influence of the market economy is added to the mix, Griffiths finds that Taylor's book warrants a Catholic
ecclesiology, «something more like a rapturous self - giving to the embrace of the sponsa verbi.»
The
ecclesiology implicit
in what Moore commends is a familiar one — even, arguably, a historical one for many Protestants.
It was recognized that the Church needed to develop a dogmatic theology of itself, a real
ecclesiology, which would express all the truths about the Church
in their correct proportions, apart from this or that controversy of the moment — a project that bore fruit
in Lumen Gentium, the Second Vatican Council's Dogmatic Constitution on the Church.
A healthier body of Christ will find relief
in its excretion of evangelicalism while ingesting a historic Trinitarian - based
ecclesiology, taking shape
in a visible organism that gathers to worship and serves the other, since its God so loved the world.
Evangelicalism's inherent flaw itself» its focus upon a book, the Bible, instead of Christ» leads to a weak Christology which results
in deficient (or absent)
ecclesiology.
The founding fallacy
in the new church was a «defective
ecclesiology» that provided for governance by a lay majority, dominated under a quota system by minorities and feminists,
in which theologians were marginalized and issues of race and gender took precedence over traditional ecclesial and confessional concerns.
I agree
in principle with Hutchens, Kleist, and Bischoff that the Achilles» heel of evangelicalism has been its
ecclesiology» or more precisely its «ecclesial atomism,»
in Ephraim Radner's phrase.
Christian Zionism is grounded
in a reductionist
ecclesiology in which the state is elevated above the church.
The problem, however, is that after World War 11 a Party of fundamentalists again adopted the evangelical label to express a «neo-evangeliical» agenda that included an intellectual apologetic for the theological articulation of classical Protestantism, a repudiation of fundamentalist separatism
in favor of a more inclusive
ecclesiology, and a renewed social agenda.
This could be one of the reasons for why pastors have deep personal friendships — the spirituality of Protestant
ecclesiology largely sees personal / dyadic friendships as preferrential — and for years upon years, spirituality focused on sermons, quiet times, Bible studies, etc.
in the church.
In Paul, in his disciples, and then in the Fourth Evangelist, ecclesiology is simply Christology and vice vers
In Paul,
in his disciples, and then in the Fourth Evangelist, ecclesiology is simply Christology and vice vers
in his disciples, and then
in the Fourth Evangelist, ecclesiology is simply Christology and vice vers
in the Fourth Evangelist,
ecclesiology is simply Christology and vice versa.
Rather than viewing Moltmann's thought on play as developing chiefly out of a dialogue with American theology, it would be better to conclude that (1) his systematic interest
in exploring the various ramifications of a theology of hope led him to investigate
ecclesiology, which he found playful, and (2) his desire to counteract the seriousness of student revolutionaries, both
in Germany and
in America, led him into a consideration of play as an antidote.
The Anglican Communion no longer made any sort of coherent sense
in terms of its
ecclesiology, and although day - to - day life
in the parish still had all its consolations, the bigger picture for Anglo - Catholics was, to put it mildly, exasperating.
None of this is intrinsic to the Missa Normativa, but accretions and excesses have so often become identified with it
in practice that it has fuelled the false perception, on both sides of the progressive / traditional divide, that the ancient (Extraordinary) and modern (Ordinary) forms of the Roman Rite embody two opposing
ecclesiologies.
The key lack
in Alpha, from the point of view of the Catholic tradition, is
ecclesiology.
When I began work on a dissertation on Bonhoeffer's
ecclesiology in the «60s, one of my advisers was highly skeptical.
These charisms may well be called the democratic aspects of the Church, especially as it is evident from dogmatic
ecclesiology as well as from church history that this freely working Spirit can be active not only
in the official ministry of the Church but also
in every individual of the demos, that is to say of the people of God.
Rather than demonstrate how their specific call as women and as religious complements all other roles
in the Church, they articulated an incoherent
ecclesiology soaked
in the rhetoric of contention.
Another element of Catholic
ecclesiology makes clear the fundamental difference between democracy
in the Church and
in secular society.
In a recent essay, I explore how communication interactivity is a metaphor for a more dialogic «communio»
ecclesiology (Plude 1994).
The wider scope of history and the role of
ecclesiology in it are not
in his immediate horizon.
Modern
ecclesiology, sanctioned by Vatican II, does not start its description of the nature of the Church, like Bellarmin, with its social organization, but with the people of God, the mystical Body of Christ, primarily constituted by the unity of the justified
in the Holy Spirit, the community of the redeemed, as distinct from their organization
in a «society».
It is finding new ways,
in a new situation, tentatively yet critically, to rework doctrines such as Christology, pneumatology, eschatology and
ecclesiology, taking into account the new questions that have arisen.
...
In Paul, in his disciples, and then in the Fourth Evangelist, ecclesiology is simply Christology and vice versa» (p. 512
In Paul,
in his disciples, and then in the Fourth Evangelist, ecclesiology is simply Christology and vice versa» (p. 512
in his disciples, and then
in the Fourth Evangelist, ecclesiology is simply Christology and vice versa» (p. 512
in the Fourth Evangelist,
ecclesiology is simply Christology and vice versa» (p. 512).
That is not surprising since all of them,
in one way or another, trace back to Vatican II and its
ecclesiology.
Thus the Holiness family includes pockets of influence within Methodism (many camp meetings and some educational institutions), pre-Civil War perfectionist antislavery radicals like the Wesleyans and Free Methodists, such products of the National Camp Meeting Association as the Church of the Nazarene and the Pilgrim Holiness Church, social - service movements like the Salvation Army, a synthesis of Holiness theology and a Campbellite - like
ecclesiology in the Church of God (Anderson, Indiana), as well as a host of smaller bodies.
I find that this category, made central
in the christological reflection of Beardslee and Cobb, easily lends itself to further elaboration under the theological model of sacrament and to an extension of that model into
ecclesiology and sacramentology.
The emphasis of Vatican II is on the Church as sacrament, which, he says, is of «foundational importance» to the
ecclesiology of the council, appearing four times
in Lumen Gentium and six times
in other documents of the council.
Cardinal Dulles writes that there still exists a general impression that Vatican II mandated a revolution
in Catholic
ecclesiology.
Volf believes that classical Catholic and Orthodox theologians have harnessed their trinitarian views to a certain kind of
ecclesiology, resulting
in two ecclesial practices that Volf finds unacceptable and potentially repressive: the exclusive and indispensable sacerdotal office of the bishop or priest and the disqualification of laity
in the «order of salvation.»
Few can doubt, however, that the bar has been raised
in the current discourse about
ecclesiology.
While students of
ecclesiology will recognize
in these perspectives an unflagging congregationalism, Volf is sensitive to areas
in which the free church tradition is especially vulnerable: the unity within the Christian communities; the bonds that connect one congregation to others; the accountability of congregations and clergy; and the ever - present threat to neglect or abandon the apostolic tradition.
Volf's rigorous
ecclesiology is rooted
in the theology of the Trinity, and presents a challenge to the
ecclesiologies of Catholic, Orthodox and most mainline Protestant churches.
In the context of Catholic
ecclesiology, for the pope to say, before a viewing audience of millions, that abuse cases were «sometimes very badly handled» was a dressing down, although not as severe as some had hoped for.
As for Matthew Levering's fears of a «twofold
ecclesiology» if we embrace a special identity for Messianic Jews
in the Church, he should read what John Paul II had to say about the twofold composition of the Church, that is, the East and the West.