Search

In 1790, the Revolutionary government expropriated most property owned by the Church and its entities, and sold it by auction. This effectively ended the centuries-old participation of the Church in wine production in France. Focusing on Burgundy, this article sketches the contours of the sale of vineyards and other wine-related property owned by the Church. It shows that auctions fetched prices well above the assessed value of the properties that were sold and speculates on the reasons. [ABSTRACT FROM AUTHOR]

'Synod' and 'synodality' have become synonymous with Pope Francis. Since Pope Paul VI instituted the Synod of Bishops as a permanent office in 1965, there hasn't been any pontificate that has given these matters as much profile and attention as his has. Why is this the case, and what is Pope Francis' vision for a synodal Church? More fundamentally, what is synodality, according to tradition of the Church, and Pope Francis? Several years into both local and global synodal‐type processes and formation gatherings, it seems many people, even prominent Church leaders, readily admit that they still do not fully understand it. For this reason, this article sets out to provide a general overview and introduction. [ABSTRACT FROM AUTHOR]

Although underappreciated in his own day, Catholic convert John Henry Newman was remarkably prophetic about the challenges that lay ahead for the Catholic faith. In his 1873 sermon titled, 'The Infidelity of the Future', Newman warned of a time when the Church would face not only the cold indifference of agnosticism but also the targeted hostility of those opposed to both God and religion. Yet Newman was not without hope or wisdom for the future Church. This essay examines Newman's insistence upon the need to cultivate an 'ecclesiastical spirit' and an 'intelligent faith'. It specifically explores how Catholic institutions of higher education can respond to Newman's call and assist in bringing about a renewal in the evangelical mission of the Church, providing a much‐needed alternative to the wisdom of the world. [ABSTRACT FROM AUTHOR]

For centuries, Christians have understood some of the texts included in the New Testament as 'Jewish,' in the sense of them being written by (converted) Jews for other Jews. From a historical perspective, a new development in the academy suggests that such approaches do not do justice to the nature of these texts. Indeed, even more recent attempts at understanding the New Testament against the background of Judaism are also found wanting. Instead, placing these texts within the broader context of the diverse ways of embodying Jewish ancestral customs in the pre-rabbinic Second Temple period, this interpretive trajectory, involving scholars from a wide array of backgrounds, insists that Paul, Matthew, Mark, Luke, John, Revelation etc., should be understood as expressions of Judaism. This article highlights key issues involved in such re-readings of New Testament texts, including ways in which they may or may not relate to normative-theological positions among Christians and Jews today. First, the study looks at how the question is asked in our contemporary setting. Then, moving down historical layers, issues related to history and categorisation are addressed before we, finally, return to the present to consider possible implications of our findings. [ABSTRACT FROM AUTHOR]

For some years now the Anglican Church in Nigeria has been contending with the problems arising from the creation of missionary dioceses. Many retreats for the bishops in the missionary dioceses have been held from late 2000 to date, in an effort to find solutions to the problems, yet the problems have continued unabated. The situation provokes concern and interest in public discourse and intellectual circles. This study examines critically the problems of missionary dioceses and the effects of such problems on the workers and their families therein using a historical approach and both primary and secondary sources. The findings show that some of the missionary dioceses were created with poor funding and facilities as there was no adequate preparation for their creation. The study therefore recommends that the Church of Nigeria should support the missionary dioceses to stabilize. [ABSTRACT FROM AUTHOR]

A synodal church makes assumptions about our basic ecclesial experience which takes place when we assemble liturgically, especially when we act eucharistically. The basic assumption is that we are a genuine human community knowing and relating to one another as brothers and sisters in baptism. Only real communities can authentically image the church's nature. This is a 'bottom – up' activity. If we wish this, then we must rediscover our liturgy and celebrate it in a new way as flowing out from a community and helping it to discover its own nature. This, in turn, makes demands on our understanding of ministry and its structures. While many Catholics endorse synodality, their willingness to change the shape of the presbyterate is uncertain. [ABSTRACT FROM AUTHOR]

Drawing on extensive ethnographic fieldwork carried out in a large favela of Belo Horizonte, this study argues that there are three logics at play when it comes to regulating violence in poor Brazilian urban areas: that of crime, that of the state, and that of religion. These three logics act as normative regimes which, connected by the shared notion of 'respect', form symbolical relationships among themselves alternating between dissonance and coordination. This everyday interaction produces a normative triangle that determines which lives are more and which are less valuable and, therefore, the likeliest target of violence. [ABSTRACT FROM AUTHOR]

In this paper I will discuss one of the soteriological models Thomas Aquinas outlines in his Summa Theologiae, namely 'sacrifice'. This is only one of several, but not mutually exclusive, ways in which Thomas interprets our salvation in Christ. I will briefly list the other models before focussing in more depth on sacrifice by considering some objections against it. I will continue by outlining Thomas's theology of sacrifice in its own right and explain its connections with the Eucharist. By way of conclusion I will return to the modern criticism raised. [ABSTRACT FROM AUTHOR]

Karl Barth's deeply rooted theological convictions directly shaped his pedagogical practice. These convictions continue to merit reflection today. Barth's theological pedagogy is dedicated to his convictions pertaining to: 1) the particularity of theology's subject matter; 2) the necessary embodiment of theology's practice in an ecclesial and confessional tradition; 3) an open and charitable reading of the church's past; and 4) a principled rejection of ideology. These four convictions are explored in this essay with an eye to their relevance and importance for the teaching of theology and contemporary challenges. The essay concludes with a brief account of the dispositions that should accompany these convictions. [ABSTRACT FROM AUTHOR]

In recent decades, the use of metaphor in ecclesiology has been broadly critiqued on the ground that metaphors are too abstract and idealized to advance our understanding of the concrete church in history; consequently, ecclesiology has embraced an "empirical turn," incorporating fields like ethnography and social sciences. In this article, the author argues for a positive function of metaphor in ecclesiology drawing from the work of Janet Martin Soskice. Metaphors link various associative networks of meaning and in doing so open up new imaginative horizons. This theory allows ecclesial metaphors to be examined for their adequacy in light of other empirical or nontheological fields of knowledge. In turn, this invites the theologian to explore other associative networks of meaning such that a metaphor leads to new insights into the nature and mission of the church. The metaphor of the church as the body of Christ serves as a test case. [ABSTRACT FROM AUTHOR]

It is commonly stated that while the author of Acts records some conversions that resulted from Paul's Athenian ministry, it is unlikely that a church was established in the city. This article argues, through an analysis of the use of the κολλάω word family in Luke-Acts, the Septuagint, early Christian writings and other relevant texts, that Luke uses the participle κολληθέντɛς as a way of signifying that a Christian community was indeed gathered together in Athens at this time. Leaving other social groups to join Paul and the other new believers, the new group is fused together by their shared faith, forming a new faith community in this ancient city. [ABSTRACT FROM AUTHOR]

Among the New Testament Gospels, Matthew most emphatically stresses the continued presence of Jesus throughout his ministry and with his disciples after Easter. This is despite sensitivity to the challenge of the cross and experiences of absence or deprivation. Structurally, the Gospel develops this affirmation in relation to the narrative of Jesus' birth and incarnation, to his ministry, to the governance of the Christian community in its apostolic mission to Israel and the nations. Matthew never quite articulates how this continued presence actually works, whether in spatial or sacramental or pneumatological terms. And yet the emphatic correlation of 'Jesus' and 'Emmanuel' confirms that each is constituted by the other: being 'God with us' (Matt 1.23) means precisely to 'save his people' (1.21), and vice versa. [ABSTRACT FROM AUTHOR]

This article analyzes the complex processes of modernization and individualization, as well as how the church has structurally fostered individualization despite its public criticism. First, the article demonstrates how modernization and individualization have gradually restructured human self-understanding into an economic image of humanity: the human person as homo oeconomicus. Second, this article examines the church's relation to modernity, and specifically its critiques of liberalism and economic individualism. However, the church has often generated the conditions and structures for individualization, and by extension the processes of acceleration and economization of the life-world that it criticizes. Three areas in intra-ecclesial discourse that foster individualization are examined: the interiorization of faith, ecclesial centralization and clerical bureaucracy, and the promotion of corporatism and digital immediacy. The article concludes by examining recent papal efforts at structural reform and the degree to which they address previously entrenched problems and point toward a renewed, non-economic anthropology. [ABSTRACT FROM AUTHOR]

Abstract Background Training lay people to deliver mental health interventions in the community can be an effective strategy to mitigate mental health manpower shortages in low- and middle-income countries. The healthy beginning initiative (HBI) is a congregation-based platform that uses this approach to train church-based lay health advisors to conduct mental health screening in community churches and link people to care. This paper explores the potential for a clergy-delivered therapy for mental disorders on the HBI platform and identifies the treatment preferences of women diagnosed with depression. Methods We conducted focus group discussion and free-listing exercise with 13 catholic clergy in churches that participated in HBI in Enugu, Nigeria. These exercises, guided by the positive, existential, or negative (PEN-3) cultural model, explored their role in HBI, their beliefs about mental disorders, and their willingness to be trained to deliver therapy for mental disorders. We surveyed women diagnosed with depression in the same environment to understand their health-seeking behavior and treatment preferences. The development of the survey was guided by the health belief model. Results The clergy valued their role in HBI, expressed understanding of the bio-psycho-socio-spiritual model of mental disorders, and were willing to be trained to provide therapy for depression. Majority of the women surveyed preferred to receive therapy from trained clergy (92.9%), followed by a psychiatrist (89.3%), and psychologist (85.7%). Conclusion These findings support a potential clergy-focused, faith-informed adaptation of therapy for common mental disorders anchored in community churches to increase access to treatment in a resource-limited setting.

Background: Training lay people to deliver mental health interventions in the community can be an effective strategy to mitigate mental health manpower shortages in low- and middle-income countries. The healthy beginning initiative (HBI) is a congregation-based platform that uses this approach to train church-based lay health advisors to conduct mental health screening in community churches and link people to care. This paper explores the potential for a clergy-delivered therapy for mental disorders on the HBI platform and identifies the treatment preferences of women diagnosed with depression. Methods: We conducted focus group discussion and free-listing exercise with 13 catholic clergy in churches that participated in HBI in Enugu, Nigeria. These exercises, guided by the positive, existential, or negative (PEN-3) cultural model, explored their role in HBI, their beliefs about mental disorders, and their willingness to be trained to deliver therapy for mental disorders. We surveyed women diagnosed with depression in the same environment to understand their health-seeking behavior and treatment preferences. The development of the survey was guided by the health belief model. Results: The clergy valued their role in HBI, expressed understanding of the bio-psycho-socio-spiritual model of mental disorders, and were willing to be trained to provide therapy for depression. Majority of the women surveyed preferred to receive therapy from trained clergy (92.9%), followed by a psychiatrist (89.3%), and psychologist (85.7%). Conclusion: These findings support a potential clergy-focused, faith-informed adaptation of therapy for common mental disorders anchored in community churches to increase access to treatment in a resource-limited setting. [ABSTRACT FROM AUTHOR]

Beneath the appalling incidents of sexual abuse in the Church, there are key theological issues. Along with Pope Francis, I argue that central to this crisis is the abuse of power. I propose that part of the way to address this is through a discussion of the appropriate use of power; and perhaps the best way to think about the appropriate use of power is through the notion of the appropriate use of authority ‐ as service. Here, I suggest there could be the beginning of an ecclesial response that would involve the wider Church along the developing lines of synodality that Pope Francis promotes. After an initial introduction focusing the abuse of authority and the call for a greater synodal way of relating in the Church, there is consideration of the vital foundation of authority rooted in intimacy with God. This leads to an exploration of the centrality of the example of Christ for authentic exercise of authority. Dialogue is seen as a healthy expression of authority, while living the tensions in the exercise of authority suggests a true witness to authority could be the formation of communities of discourse bearing many of the hallmarks of the synodal process. [ABSTRACT FROM AUTHOR]

Collaboration with African religious congregations can promote psychosocial well-being with greater accessibility. Effective collaboration requires studying congregations as unique intervention contexts. This study explored how an intervention in western Kenya fit within and altered congregational discussion patterns. We conducted a cluster-randomized trial of a church-based intervention to improve family relationships, mental health and sexual health. For each intervention topic covered, we describe baseline and post-intervention changes in church leaders' beliefs and communication as well as discussion frequency between leaders and members and among members. Mixed-effects logistic regression assessed pre-post change in member-reported discussion frequency. At baseline, members and leaders reported already discussing family, parenting, and emotions frequently and sexuality and finances less frequently. Leaders generally felt they should discuss all topics but were less comfortable and knowledgeable about sexuality and finances than other topics. After the intervention, leader comfort and knowledge increased and discussion frequency increased for nearly all topics, especially those discussed less initially. Good fit between the desires and activities of church members and leaders suggests the potential for further collaboration, especially on mental health and family well-being. Increased discussion of sensitive topics underscores the potential of community-level interventions to affect social norms., Competing Interests: The authors declare no potential conflicts of interest with respect to the research, authorship, and/or publication of this article., (© The Author(s) 2024.)

A tempting response to this question is: how has it not changed during those years? The previous quarter century was a profoundly significant period for the ecumenical movement. The movement achieved remarkable breakthroughs on historically church-dividing issues, confronted the emergence of new church-dividing issues, fostered an exchange of gifts to help churches overcome their divisions (old and new), and deepened the churches' commitment to ecumenism, making the ecumenical movement a prophetic sign for our time. I will consider each of these points in turn. First, a word on the significance of Ut Unum Sint (UUS) itself. [ABSTRACT FROM AUTHOR]

Research consistently emphasizes the importance of religious institutions for influencing political action among Asian Americans. The social capital literature offers two theoretical explanations for why churches increase political activity: bridging capital between different groups and bonding capital among similar groups. The latter argues that individuals who attend racially homogeneous churches are more participatory. This paper expands on these accounts by examining another aspect of bonding. That is, how does similarity in political views among church members affect Asian Americans' political participation? Results from the 2016 Collaborative Multi-Racial Post-Election Survey show that Asian Americans who attend politically homogeneous churches are more likely to vote and participate in conventional activities. The effects of racial homogeneity are limited once taking political homogeneity into consideration. These findings provide evidence that political homophily within religious organizations may facilitate the bonding of social capital between racial/ethnic minorities, and this homophily is indeed salient to democratic participation. [ABSTRACT FROM AUTHOR]

This essay aims to show that baseball's time-honored emphases on physical and spiritual discipline follow from its metaphysical imaginary. In turn, it will reason that Christian life and thought are capable of illuminating baseball—and vice versa. The argument will proceed as follows: First, both Christianity and baseball frame their worlds in terms of emanation (exitus) and return (reditus): "players" leave home and aim to return home; second, though players belong to a team or community (ecclesia), the task of returning home is ultimately a solitary one; it has to be done by the individual player, even if the team, too, benefits from the individual's undertaking; and third, the spiritual or attitudinal development of the individual is thus crucial: players have to attend to how they approach the "game," particularly in terms of their internal comportment. This last point will receive special attention: it will be reasoned that Søren Kierkegaard's spiritual writings, tendered for the existential "upbuilding" (Opbyggelse) of "the single individual" (den Enkelte), might likewise offer upbuilding insights for the individuals who play baseball—a sport that John Updike once called "an essentially lonely game." [ABSTRACT FROM AUTHOR]

In the immortal words of Herbert McCabe, 'Whatever we are referring to when we use the word "God" it can no more be a god than it can be a model aeroplane or half‐past eleven' (God Still Matters). This striking idea – the "atheism" of true Christianity – has, in fact, a long pedigree. This paper traces its history from the early Church to the Angelic Doctor himself. The essential point is this: if our God really is who Christians claim God is, then all our words about God – including the word "god" – must necessarily fall short. [ABSTRACT FROM AUTHOR]

Readers of Hobbes have sought to account for differences between the arguments of his most influential texts. In De cive Hobbes (tepidly) endorsed apostolic structures of spiritual authority, while in Leviathan he at last unleashed his vehement anticlericalism. I argue that these disparities do not reflect an identifiable change in Hobbes's ideas or principles over time. Rather, the political context in which Hobbes composed his treatises drastically altered over the course of his writing career, and the Hobbesian theoretical significance of those contextual developments best accounts for some ecclesiological inconsistencies across his oeuvre. There was, throughout the brief and tumultuous period after the regicide during which Hobbes composed Leviathan , no sovereign power in England to whom he should defer, and consequently he acquired certain liberties that subjects in a civitas forgo. Those included the renewal of his right to wage a 'war of pens' against High Anglican episcopal power. [ABSTRACT FROM AUTHOR]

Many pressing issues facing the church today require a deeper appreciation of Vatican I, marking its one hundred and fiftieth year. We can now return it to its context and accept its "incompleteness" rather than insist upon its "wrongness." The distance provided by time shows that its teachings are not as rigid or extreme as they are often perceived to be, but rather stand open to significantly broader interpretations. Pastor Aeternus has faced Vatican II, the social leveling brought about by democracy and the mass media, and an erosion of confidence in hierarchical institutions. Yet the council cannot be left behind. This essay's goal is to contextualize Vatican I's voice so that we can hear what it intended to say in its own day and see how it might contribute to some of our own most urgent conversations today. [ABSTRACT FROM AUTHOR]

Though Anglican theologians, clergy, and laypeople have written and spoken extensively about the current status of the Anglican Communion, the conceptualization and practice of conflict has itself remained largely unexamined. This essay argues for the necessity of a better theology of conflict, one rooted in a Trinitarian account of unity through difference. It shows that Anglicans have tended to think of conflict-as-sin or conflict-as-finitude. The essay commends a semantic shift that develops conflict-as-communion. Conflict is a means of grace that animates the divine life of the Trinity, enables God's work of salvation in history, and is a natural part of good human sociality. This theology of conflict can allow generative relational practices, some of which are already in use across the Anglican Communion. [ABSTRACT FROM AUTHOR]

Historians have used a number of political, social, and other factors to explain the controversy surrounding elementary education in Victorian Britain. This article underscores the importance of religious motivations. The Act of 1870 – a significant extension of state responsibility – did not end debates about the purpose of education and the pros and cons of government involvement and religious instruction. Prominent among voluntaryists and anti-secularists was A. J. Beresford Hope, whose position offers useful insights into the educational agencies of the Church and the manner in which churchmen responded to new circumstances. This article explains Hope's attitude and uses it to explore some of the causes and consequences of the Act of 1870. What type of schooling best suited the British people? Should it have a basis in something other than religion? How could the Church and its supporters meet the challenges posed by education reform? [ABSTRACT FROM AUTHOR]

This article seeks to articulate the ecclesiology of David Ford as one shaped by wisdom. Although central to Ford's concerns, the nature of his ecclesiology has not yet been explored. The task is approached first by outlining Ford's approach to theology found in his book Christian Wisdom and then detailing how his ecclesiology fits within his thinking in regard to wider concerns. I argue that key to understanding Ford's ecclesiology is to see it within a movement from extensity to intensity and back to extensity. I argue that Ford's ecclesiology represents a way of renegotiating the place of the church in the wider world. It is a significant contribution for the Anglican Church in Western settings which have seen widespread cultural changes. At the same time, Ford's ecclesiology is limited by its particular intensive contextual engagements which neglect wider contextual and ecclesiological concerns. [ABSTRACT FROM AUTHOR]

Modern anti-ecumenism in Orthodoxy is grounded in a sacramental or eucharistic ecclesiology which identifies Christianity and the church exclusively with the Orthodox Church and stands in opposition to universal baptismal ecclesiology. This neo-traditionalist ecclesiology stresses the unity of the sacraments of baptism, chrismation and eucharist as equally necessary for membership in the church, identified exclusively with the Orthodox Church. It exploits a weakness in Orthodox eucharistic ecclesiology, according to which the church, identified with the Orthodox eucharistic community, can be interpreted as excluding non-Orthodox Christians from the church. The article demonstrates that this anti-ecumenical, exclusivist ecclesiology is contrary to several major aspects of the Orthodox tradition. [ABSTRACT FROM AUTHOR]

During the Chrism Mass of Holy Thursday, when the oils of the sick and of the catechumens are blessed and the chrism is consecrated, the whole church assembles to celebrate these symbols of the human journey to God. That the oils and balsam used in the rite are derived from creation signifies the role of creation (specifically nonhuman creatures) in salvation. Indeed, the holy oils, fashioned from creation and blessed and consecrated before the whole church, are destined to mark and enable the journey of human beings toward union with God through the church. The consecration of the chrism is considered the foundation of all other blessings in the church, making it an appropriate lens to consider the relationship among creation, the church, and salvation. These prayers of blessing and consecration during the Chrism Mass indicate the movement of the Holy Spirit in creation, drawing human beings into heaven. [ABSTRACT FROM AUTHOR]

This paper addresses the identity crisis of Christian churches under the conditions of late modernity. With Jürgen Moltmann, I describe the dilemma of the contemporary church and of its theology as a crisis both of relevance and identity. I suggest that churches have responded to the loss of their stronghold in the Western world in three ways: liberal Protestants embrace modernity, evangelicals oppose it and a third group, whom I identify as church theologians, try to ignore it. I argue that none of the three approaches successfully solves the church's crisis in late modernity and especially in a consumer culture with its commodification of religion. I trace these struggles of the contemporary church to its loss of alterity, both of God and of the human other, and suggest that we can regain a sense of God's otherness by rediscovering God's holiness. [ABSTRACT FROM AUTHOR]

This paper extends the scope of earlier studies of Karl Barth's relationship with Charlotte von Kirschbaum by exploring his marriage to Nelly Barth and the deterioration in their relationship in the 1920s. It traces the development and character of Barth's relationship with Kirschbaum, and the Notgemeinschaft (emergency community) they formed with Nelly. The paper makes use of Nelly Barth's unpublished letters to her family in which she accounts for her reluctance to divorce her husband in the early 1930s. The second half of the paper explores the impact of Barth's relationship with Kirschbaum on others and goes on to suggest ways in which this had consequences for his theology, particularly in his thinking in Church Dogmatics III/4 about the relation between man and woman. [ABSTRACT FROM AUTHOR]

In the late twelfth century, Bartholomew, bishop of Exeter (1161–84), identified astrology as the most serious heresy facing the English Church. The evidence of Bartholomew's writing suggests that astrology became more widely accepted among the English clergy during his episcopal tenure. It also supports the view that popular heretical movements enjoyed little success in England during this period, in contrast to some regions in mainland Europe. Instead, it was scholars deemed guilty of intellectual error, and above all the astrologers, who became the focus of Bartholomew's anxieties about heresy and the intellectual culture of his day. [ABSTRACT FROM AUTHOR]

When we examine 'who ministers what to whom' in the church we have to look at our expectations of what the church should do for those inside and out of the church, as well as the expectations of what society should offer. Such an examination of expectations has to consider the structure of this takes place in a relationship between agency and structure: who acts and in what context? This at a time when the place of the individual in the church has changed hugely since the beginning of the twentieth century, from passivity to participation. The article finally relates this theoretical analysis to the current crisis in the church. [ABSTRACT FROM AUTHOR]

It has become an article of faith that congregations in America play an important role in the political mobilization of the faithful, but the reasons why congregations themselves provide political opportunities are not well understood. We unite various strands of work about congregational political engagement under the canopy of the religious economies model. Using the 2001 U.S. Congregational Life Study and 1998 National Congregations Study datasets, we show that market forces shape churches' provision of political goods, suggesting that the congregational embrace of political activities should be understood not as a politically strategic exercise, but as another way to reach out to new members and retain current ones. [ABSTRACT FROM AUTHOR]

When the Italian army breached the Aurelian walls at Porta Pia in 1870 and Rome was seized from the pope, the city could not have been more unlike a contemporary European capital city. In the years after it became Italy's capital, Rome underwent a process of radical urban renewal. This article, focusing on the creation of a new neighbourhood in Prati di Castello – the area north-east of the Vatican – frames Rome's transformation as part of the 'culture wars' between the Church and the new Italian state. The decision to postpone the creation of the new district in Prati until the 1880s and the way it was then carried out reflect the wider shift of Italian politics from Cavour's notion of 'a free Church in a free State' to the more combative anticlericalism of the Left after 1876. Against this background, Prati emerged as a political landscape in which competing powers articulated their aspirations and values, negotiated their respective authorities, and transmitted political ideas. [ABSTRACT FROM AUTHOR]

Historians and anthropologists have increasingly argued that the conversion of Indigenous peoples to Christianity occurred as they wove the new faith into their traditions. Yet this finding risks overshadowing how Indigenous peoples themselves understood the history of Christianity in their societies. This article, a case study of the Tiwi of North Australia, is illustrative in that it uses Tiwi oral histories of the 'conversion' of a priest in order to invert assumptions about inculturation and conversion. They insist that they did not accommodate the new faith but that the Catholic Church itself converted in embracing them. Their history suggests that conversion can occur as communities change in the act of incorporating new peoples. [ABSTRACT FROM AUTHOR]

This article offers a new narrative to reflect on Anglican ecclesiology through the lens of theological and cultural 'mestizaje'. At a time of increasing signs of fragmentation in the world and the church (including the Anglican Communion), this study affirms elements that have been present in historic Anglicanism and contemporary Anglican praxis: the value of intercultural relations, dialogical processes and theological humility. While recognizing the challenges, complexity and limitations of the Anglican mestizo model, it asserts its intrinsic value as a source of ecclesial koinonia. [ABSTRACT FROM AUTHOR]

This article unearths the forgotten history of the first modern church planting scheme in the Church of England: an attempt to restructure parish ministry in Chester-le-Street, near Durham, in the 1970s and 1980s. This story of rapid growth followed by decline, and of an evangelical church's strained relations with their liberal bishop, David Jenkins, has pertinence for contemporary Anglican antagonisms over 'fresh expressions' and other church planting programmes. A culture of mistrust is arguably apparent both then and now, between liberals and conservatives in ecclesiology, even as the same line divides those of the reverse tendency in broader, doctrinal theology: conservatives from liberals. Developments, decisions and, indeed, debacles in the story of Chester-le-Street parish point to the urgent need for liberals and conservatives in Anglican ecclesiology and theology to overcome their mistrust of each other by recognizing the other as valuable for the mutual strengthening and renewal of the Church. [ABSTRACT FROM AUTHOR]

In the spring of 1621, James I sent the Great Seal of England to his newly appointed Lord Keeper, John Williams, the Dean of Westminster. Naming an ecclesiastic to this position shocked contemporary legal and political commentators, and subsequent historians have generally shared this negative appraisal. Even more positive analyses have held that Williams’ primary attraction for the king lay in his intellect and learning, and an expectation that he would do James’ bidding on the Court of Chancery. Williams actually possessed both stronger legal qualifications than have traditionally been recognized, and a politico-legal philosophy that had helped to modify James’ own views of the role of his prerogative courts and powers. An examination of Williams’ career prior to 1621 reveals the development of a candidate uniquely placed to fill this particular role at that specific moment in James’ reign. [ABSTRACT FROM PUBLISHER]

Archaeological excavations carried out from 2008 to 2011 at the Lubin stronghold (NW Poland) brought about the discovery of relics in one of the oldest Christian churches in Pomerania (NW Poland). Radiocarbon (14C) analysis of 24 samples of charred wood from the deposits within the stronghold pointed to a chronology spanning from the 10th to 13th centuries, which is consistent with the archaeological evidence. However, the 14C analysis of 12 samples collected from the destruction of the church (erected in 1124 AD according to written accounts) produced a chronology notably older than expected, with a recorded difference of no less than 100 yr. The most probable explanation for this discrepancy seems to be the secondary use of older timber during the construction of the church. [ABSTRACT FROM AUTHOR]

Vatican II's documents Gaudium et Spes and Ad gentes reveal two interrelated dialogues: a dialogue between Church and other religious traditions, and a more general dialogue between faith and particular societies. The theme takes its cue form Paul VI's first encyclical, Ecclesiam Suam (1964) and, in the last fifty years, has flowered into a rich body of teaching expressed in various documents. It became central to the teaching of John Paul II with his passionate concern for the dignity of the human person. Benedict XVI in a series of speeches delivered both before and after becoming Pope introduced a note of caution to such cultural dialogue. While accepting that he offered an impressive case against the positivism, which he considered to be undermining contemporary culture, we should be hesitant in following his more cautious approach. [ABSTRACT FROM AUTHOR]

In their 1920s expatriate theologies, Paul Althaus and Dietrich Bonhoeffer claim to be bound by a conflictual international ‘law’, which mandates violent competition while authorising the strong to displace weaker peoples. We argue that acknowledging such correspondence helps to reveal a surprising turn in their diverging ecclesiological judgements over the 1933 Aryan Paragraph. Ironically, although Althaus holds to the productivity of conflict between peoples, he supports the exclusion of Jewish pastors in Germany as a concession to fragile völkisch identity. In contrast, Bonhoeffer's new pacifist leanings coincide with his incitement to conflict on behalf of Jewish colleagues, overriding the use of Pauline admonition to defer to the ‘weak’ conscience. [ABSTRACT FROM PUBLISHER]

Newman's article, 'On Consulting the Faithful in Matters of Doctrine', which appeared in the Rambler in July 1859, has become a natural reference point when people consider the sensus fidelium. It is helpful, therefore, to know how the article came to be written and important to be clear about what it actually said. Newman was not supporting some loose exercise in democracy, but was pointing to a vital process for the health of the Church, and encouraging the lay faithful and their pastors to work together. There are lessons too to be learnt from the way people behaved in the aftermath of the controversy. The episode may also be seen as illustrating Newman's life in a nutshell. [ABSTRACT FROM AUTHOR]