Christian Unity (the book) - The Maranatha Community

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scale persecutions came later, in the 13 th Century, when opposition to thegrowing threat of the Cathari became bitter. Both Martin of Tours (died c.400AD) and Ambrose of Milan (died c.397 AD) protested against the executions ofthe Priscillians, and John Chrysostom (died c.407 AD) wrote that ‘to put aheretic to death would be a crime inexpiable.’The Cathari (the ‘pure ones’) were a Gnostic sect with Christian overtoneswhich vigorously attacked the institution of the Church through its preaching inthe vernacular. The Church/State connection was abhorred by the Cathari,whose aim was perfection of soul and release from all influences seen in theappetites of the flesh and in worldly glory. Asceticism was embraced vigorouslyby the most advanced of the Cathari, the so-called ‘perfecti’, and they shunnedmarriage.There were thorough-going or partial dualists among them, seeing in the OldTestament an evil god and in the New Testament glimpses of the true God. Acurious mixture of ideas crowded into their thinking and influenced theirconcepts of spirituality. The deity of Christ was denied but he was seen as thesoul of the cosmos. The Church was not needed to interpret Scripture, whichthey read in the vernacular, rejecting most of the Old Testament and some ofthe Prophets. Marcion’s heresy lived on in them.Europe in the early 12 th Century was full of wandering preachers, and the idealof the poor man of Christ lovingly living ascetically for God, epitomised byFrancis of Assisi (1181-1226), caught the popular magination. Friedrich Heernotes: ‘Catharism spread so quickly that even its own leaders were unable tocontrol it.’ 38 It appealed to labourers and to noble men and women alike,giving an attractive ‘alternative world-view’, as we might say today, to thedominant Catholic view of Christendom.Catharism gave its extremely earnest seekers after ‘purity’ a status in theircircle. Such perfecti were prepared by a year’s catechumenate, testing andpenance in order to receive the consolamentum, the gift of the Holy Spirit bythe laying on of hands of the perfecti. After such a ceremony the perfecti wereprepared for a life of austerity, abstinence from sex and meats and readiness,if necessary, for suffering and martyrdom. For the rest of the believers, thecredentes, who could not attain to such a standard, there was the hope that,38Heer, Friedrich, The Medieval World, Mentor, 1961, p 207.Page 53
just before death, they might receive the consolamentum. Catharismconducted a sort of parallel church experience, with prayers and hymns, acommunal meal and a breaking of bread to take the place of the Mass.Catholicism had become remote to many ordinary worshippers, with a sort ofsecret religion conducted in the sanctuary in an alien language. A brotherhoodof suffering existed among the Cathari, and a kiss of peace and a sermon inone’s own language contributed to the sense of belonging to a pure andspiritual people.Yet the Cathari were heretics. Their rejection of the authority of the Church;their use of the vernacular in worship and preaching; their dualism andheterodox, docetic views of the Person of Christ; and their rejection of thebelief in the resurrection of the body, meant that the essential elements ofCatholic Christianity were denied.The growing link between the Church and the State made it inevitable thatheresy in the Church was seen to be inimical to the health of the State. TheChurch began to look to the State to punish those she declared to be heretics.In 1022 Robert of France had 13 Cathari burned at Orleans. Not only was theChurch as an institution outraged by heresy, but ordinary Catholics felt theoffence, too.In 1114 in Germany, mobs dragged some heretics from prison and burnedthem. On more than one occasion clergy rescued heretics from lynch mobs.The Second Lateran Council 39 of 1179 commended the punishment of hereticsby secular bodies. In 1184 Emperor Frederick Barbarossa put all heretics underthe ban of the Empire 40 so that heresy came to be seen as a kind of treason.Executions of Cathari, usually by burning, lasted for the best part of 200 yearsin Europe. With the Bogomils (lovers of God), another Cathari-like sect from39There was a series of Church Councils which met in the Lateran Palace, in Rome betweenthe 7 th and 18 th Centuries. The most important was the 4 th Lateran Council under InnocentIII, at which the doctrine of transubstantiation was declared to be the truth about theEucharist and yearly confession to a priest was required of all Christians.40The ban of the Empire. As well as Luther being excommunicated from the Church by Papaldecree, the newly elected Emperor, Charles V, as the Church’s secular custodian, put himunder the ban of the Empire by the Edict of Worms, 26 May 1521. By this Edict Luther wasbanished from the lands of the Empire (and was hidden for his safety by friends for a whilein Warthburg Castle), and wherever his writings could be found they were to be burned.Page 54
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: his repentance and restoration. The
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
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hymns and Eastern orthodox spiritua
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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 and 144:
‘Loving all whom Christ loves bec
Page 145 and 146:
says, the Broad Church was ‘a moo
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
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