Christian Unity (the book) - The Maranatha Community

More documents

Recommendations

Info

the 20 th Century renewal movement was an attempt to revive the morespontaneous worship that it was believed the apostolic church enjoyed, andthat with spontaneity went a widening of circles of contact among Christians.This, too, was the legacy of the BrethrenError! Bookmark not defined..Although their original desire was to break down denominational barriers bymeeting other Christians in their own territories and by accepting all believersat Brethren worship meetings, it was not long before contacts with otherbelievers were shunned by many of the Brethren Assemblies. Yet the conceptof the simple gathering together of all believers on the basis of faith in Christonly did not entirely die in Brethrenism, and several leaders of the late 20 thCentury renewal movements came from its ranks and advocated openfellowship of believers.The unity the Oxford Movement strove for was a visible unity of the Church.The concept of ‘spiritual ecumenism‘ would have held little appeal to theTractarians. Dissent was as deplorable as breaking the unity of the visibleChurch.Those leaders of the Oxford Movement who did not join the Roman Churchstill held to their belief that the Church of England was the Via Media betweenProtestantism and Roman Catholicism, both of which were departures fromthe undivided Church of the Early Fathers. Given that belief it was logical tosee other Churches in England as destroyers of the unity of a divinelyappointed Church, a Church which could be seen everywhere in its parishministry, its priests and its bishops.Something must be written about the ‘Broad Church‘ visions of Christian Unityin the 19 th Century, because several of its remarkable thinkers and scholarsaddressed the problem.First, we must define what we mean by ‘Broad Church‘. Broad Church thinkersfelt they were in tune with the liberal thinking of their day and therefore withthe spirit of the age. They disliked dogmatism, whether Catholic or Evangelical,and put a considerable stress on reason applied to theology and to the latestBiblical researches. But this does not mean that their theology was necessarilyweakened. They were often men of intense religious feeling and weredistressed by the divisions of denominationalism in the Church. As B G WorrallPage 139
says, the Broad Church was ‘a mood rather than a party, and was, in factsuspicious of parties.’ 113This was particularly true of Frederick Denison Maurice (1805-1872), whosefather was a Unitarian minister and saw most of his family reject Unitarianismto embrace Trinitarian doctrine, including ‘F D’ himself, but the hurt of divisionnever left him. During his time at university, Maurice refused to subscribe tothe Thirty-nine Articles of the Church of England, thereby forfeiting his chanceto take a degree and fellowship.In an age of sharp doctrinal disputes Maurice is remarkable for his trying toshow that Christianity is bigger than any of its factions. In his book TheKingdom of Christ he reflects on three ‘systems’ in the religious life of Britain inhis day, the ‘Liberal’, the ‘Evangelical‘ and the ‘Catholic‘.He shows sympathy for all three viewpoints but notes their weaknesses. TheLiberals want the unity of the Church but only by rejecting much of theChurch’s heritage, liturgy, and articles of faith. The Evangelicals want a heartreligion of personal faith instead of a reliance on the rite of infant baptism tobring them into the Kingdom of God. Catholics offer the comfort of having theone true Church but can only hope that her authority is sound.None of these, to Maurice, are truly spiritual positions; he is against systembuilding,he will adhere to no party. God has set up the Church to be the oneunifier of all humanity.Maurice held several eminent academic positions: 1840, Professor of EnglishLiterature and History at King’s College in London; 1846, Chaplain in Lincoln’sInn; and in the same year, Professor of Theology in King’s College. With othershe founded the Christian Socialists in 1848 and a Working Men’s College in1854. In one of his theological essays he doubted the endlessness of after-lifepunishment.It is hard to know whether or not to class Maurice as a Broad Church man, butin stressing the value of the Incarnation for man rather than making the Fallthe starting point of his theology as the Evangelicals tended to do, he wasregarded as a ‘Liberal’.113Worrall, B G, The making of the modern Church, SPCK, 1988, pp 96-97.Page 140
Page 11 and 12:
Can Christian Unity be expressed ac
Page 13 and 14:
‘In the Trinity the three are one
Page 15 and 16:
Protestants, equally, have to be ab
Page 17 and 18:
When John Wesley said that Christia
Page 19 and 20:
(Geneva) Agreed Statement was issue
Page 21 and 22:
While organised Christian endeavour
Page 23 and 24:
Christian Unity consist?’ We shal
Page 25 and 26:
CHAPTER 1CHRISTIAN UNITY IN THE EAR
Page 27 and 28:
Almost all the heresies in the Earl
Page 29 and 30:
interpreted as being against the la
Page 31 and 32:
was raised by the Novatian schism.
Page 33 and 34:
ArianismArianism was the most impor
Page 35 and 36:
the Person of Christ. This was the
Page 37 and 38:
Nicaea (325 AD), which asserted, ag
Page 39 and 40:
He wrote:‘The ancient doctrines o
Page 41 and 42:
agreement into the terms and ethics
Page 43 and 44:
authority of the local bishop; Cypr
Page 45 and 46:
Protestants. He was born in Tagaste
Page 47 and 48:
guide the affairs of men: the Papac
Page 49 and 50:
The distinction between laity and c
Page 51 and 52:
ule. Christians were allowed to be
Page 53 and 54:
fallen corruption and mortality but
Page 55 and 56:
During the 1917 Communist Revolutio
Page 57 and 58:
his repentance and restoration. The
Page 59 and 60:
just before death, they might recei
Page 61 and 62:
In both the East and the West heres
Page 63 and 64:
The Waldensians were so named after
Page 65 and 66:
CHAPTER 4THE SECOND GREAT SPLIT: WE
Page 67 and 68:
Far more serious criticisms of the
Page 69 and 70:
and the sacraments. He was tried by
Page 71 and 72:
and his discovering that the Script
Page 73 and 74:
denominational allegiances: confess
Page 75 and 76:
aptism and substituting for it bapt
Page 77 and 78:
Vincent de Lérins’ threefold bas
Page 79 and 80:
Charles de Guise, Cardinal of Lorra
Page 81 and 82:
CHAPTER 5QUOTATIONS ON THE THEME OF
Page 83 and 84:
Dr Charles Malik - 20 th Century:
Page 85 and 86:
Nicholas Zernov - 20 th Century:‘
Page 87 and 88:
The restoration of the universal Ch
Page 89 and 90:
Timothy Ware - 20 th Century:‘It
Page 91 and 92:
Basilea Schlink - 20 th Century:‘
Page 93 and 94: Cardinal Basil Hume - 20 th Century
Page 95 and 96: Keith A Fournier - 20 th Century:
Page 97 and 98: concept of a contract between a rul
Page 99 and 100: harmoniously ordered society of pea
Page 101 and 102: interesting to note that the disput
Page 103 and 104: • In the Eucharist, Komensky main
Page 105 and 106: The Conference opened with much pom
Page 107 and 108: a growing unity among Christians at
Page 109 and 110: We cannot leave the 17 th Century w
Page 111 and 112: CHAPTER 7CHRISTIAN UNITY AND THE EV
Page 113 and 114: In Dr Woodward’s account of the r
Page 115 and 116: for Whitefield’s work in America,
Page 117 and 118: the West, the North and the South.
Page 119 and 120: ‘John Wesley, displeased at not b
Page 121 and 122: formally, though it may have helped
Page 123 and 124: In view of all this, Charles Wesley
Page 125 and 126: Some of the refugees were persuaded
Page 127 and 128: Isaac Watts (1647-1748), the pionee
Page 129 and 130: CHAPTER 8VISIONS OF CHRISTIAN UNITY
Page 131 and 132: hymns and Eastern orthodox spiritua
Page 133 and 134: eplied with a series of Eirenicons
Page 135 and 136: positively wrote on grace and love
Page 137 and 138: hand that pours out sorrow’ and t
Page 139 and 140: He died in England in 1853 an ‘ec
Page 141 and 142: assembly, without much hesitation r
Page 143: ‘Loving all whom Christ loves bec
Page 147 and 148: far greater part for the laity in t
Page 149 and 150: ehind some of the criticism of the
Page 151 and 152: came together with the clear purpos
Page 153 and 154: In subsequent missionary conference
Page 155 and 156: university formed by a federation o
Page 157 and 158: credo-baptists to accept the provis
Page 159 and 160: Horton Davies 137 points out in his
Page 161 and 162: However, since New Delhi, the WCC s
Page 163 and 164: (b) The Church of Christ in China (
Page 165 and 166: the Scriptures as the supreme autho
Page 167 and 168: In 1970 a similar scheme to that of
Page 169 and 170: indulgences, were all confirmed str
Page 171 and 172: however, at a lower level, manifest
Page 173 and 174: In her study of the Evolution of th
Page 175 and 176: Even within the Reformed Protestant
Page 177 and 178: the publisher’s foreword to Gee
Page 179 and 180: and so I have some golden opportuni
Page 181 and 182: CHAPTER 10 THESE BRIDGES CAN’T BE
Page 183 and 184: ‘Only he - only Christ - was able
Page 185 and 186: c) Justification by Faith and Works
Page 187 and 188: However, in the Credo of the People
Page 189 and 190: f) Purgatory‘Purgatory’ is a na
Page 191 and 192: The Catechism of the Catholic Churc
Page 193 and 194: who love and trust the Lord Jesus C
Page 195 and 196:
However, there is a growing awarene
Page 197 and 198:
encouraged to receive a blessing al
Page 199 and 200:
c) Traduction Œcumenique de la Bib
Page 201 and 202:
witness. There is one such Sisterho
Page 203 and 204:
Practically all para-church groups
Page 205 and 206:
s) Missions and CampaignsMissions a
Page 207 and 208:
My Protestant friends say to me tha
Page 209 and 210:
Most Christians, in all three tradi
Page 211 and 212:
of God may be complete, equipped fo
Page 213 and 214:
CHAPTER 12NOW WHAT?This book began
Page 215 and 216:
c) For some Protestants ecumenism m
Page 217 and 218:
The church at Corinth was full of C
Page 219 and 220:
) It has become clear that, realist
Page 221 and 222:
Christians who believe a Catholic d
Page 223 and 224:
There are three confessions that ha
Page 225 and 226:
‘The solution to the ecumenical i
Page 227 and 228:
k) Christ has left us an example -
Page 229 and 230:
day’, the Niceno-Constantinopolit
Page 231 and 232:
APPENDIX 2FOUR BIBLICAL TEXTS ON TH
Page 233 and 234:
of the common good, and when one’
Page 235 and 236:
eaten, as idols did not exist anywa
Page 237 and 238:
14. That to continue in any known s
Page 239 and 240:
What all three traditions have in c
Page 241 and 242:
Calvin held that the Gospel of Jesu
Page 243 and 244:
Relations between Protestantism, Ca
Page 245 and 246:
Brandreth, Henry, R T, The Oecumeni
Page 247 and 248:
Hopko, Thomas, All the Fullness of
Page 249 and 250:
Rupp, E G and Drewery, Benjamin, Ma
Page 251 and 252:
INDEXAAct of Uniformity, 114aggiorn
Page 253 and 254:
Frame, John M, 91, 187Francis of As
Page 255 and 256:
Richardson, Paul, 239Roman Catholic
show all

Christian Unity (the book) - The Maranatha Community

You also want an ePaper? Increase the reach of your titles

Delete template?

Save as template?