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Journal articles on the topic 'Church of the Unity (Boston)'

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Published: 29 July 2024

Last updated: 30 July 2024

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1

Xiong, Wei. "Food Culture, Religious Belief and Community Relations: An Ethnographic Study of the Overseas Chinese Catholic." Religions 14, no. 2 (February 3, 2023): 207. http://dx.doi.org/10.3390/rel14020207.

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Religion and food culture are two closely related topics in the Christian discourse and have been the subject of extensive anthropological research. This paper takes the Boston Chinese Catholics as a case study, and it adopts an ethnographic research methodology to explore the ways in which the sense of belonging develops in the Church community, based on the analysis of food culture in this context. Chinese Catholics in Boston are mainly Fujian and Hong Kong immigrants, and the class, status, and economic differences between these two communities are well apparent. The Boston Chinese Catholic Church divides food into sacred and secular. During religious rituals, all Catholics share the sacred food, the Holy Body and the Holy Blood, which symbolize the unity of the Catholic Church. In everyday life, Fujian Catholic and Hong Kong Catholic community members follow the dietary habits of their community to maintain a division between each community’s traditions. Over the years, the Boston Chinese Catholic Church has developed a flexible strategy—externally consistent and internally differentiated—to maintain the unity of the Church while embracing the cultural differences of its members. This flexible strategy has also influenced the way in which the Boston Chinese Catholic Church operates. This study indicates that we need to place more emphasis on the diversity and complexity of the members of the overseas Chinese Catholic Church and the specificities of the Catholic religion’s discourse so that we can better understand the overall practices and methods of overseas Chinese Catholicism. This study is a catalyst for the study of overseas Chinese Catholicism, as well as the study of food culture, religion, community, and identity in that context.

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Winship, Michael P. "“The Most Glorious Church in the World”: The Unity of the Godly in Boston, Massachusetts, in the 1630s." Journal of British Studies 39, no. 1 (January 2000): 71–98. http://dx.doi.org/10.1086/386210.

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The dominant historiographical trend in Puritan studies, started by Patrick Collinson, stresses the conservative nature of Puritanism. It notes Puritanism's strong opposition to the separatist impulses of some of the godly and the ways in which it was successfully integrated into the Church of England until the innovations of Charles I and Archbishop Laud. Far from being revolutionary, Puritanism was able to contain the disruptive energies of the Reformation within a national church structure. This picture dovetails nicely with the revisionist portrayal of an early seventeenth-century “Unrevolutionary England,” but it sits uneasily with the fratricidal cacophony of 1640s Puritanism.The picture also sits uneasily with the Antinomian Controversy, the greatest internal dispute of pre-civil wars Puritanism. That controversy shook the infant Massachusetts Bay Colony from 1636 to 1638. Accusations of false doctrine flew back and forth, the government went into tumult, and by the time the crisis had subsided, leading colonists had voluntarily departed or had been banished. In terms of its cultural impact in England, it was probably the single most important event in seventeenth-century American colonial history; publications generated by the controversy were reprinted in England into the nineteenth century.The Antinomian Controversy, evoking civil wars cacophony but occurring in the previous decade, offers a bridge across the current interpretive chasm between civil wars and pre-civil wars Puritanism. The crisis has generated a wide range of scholarly interpretations, but there is broad agreement that the Boston church, storm center of the crisis, was the source of its disruption.

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Trigg, Christopher. "Thomas Prince’s Travels and the Invention of Britain." Early American Studies: An Interdisciplinary Journal 21, no. 4 (September 2023): 507–56. http://dx.doi.org/10.1353/eam.2023.a912120.

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ABSTRACT: From 1709 to 1711, Thomas Prince (1687–1758), recent Harvard graduate and future minister of Boston’s Old South Church, traveled between Boston, Barbados, and London. His travel journal (now in the collections of the Massachusetts Historical Society) excerpted passages from English poetry and popular song from the previous five decades. By transcribing the works of a politically and religiously diverse range of authors (Whig and Tory, Nonconformist and Anglican), Prince made the case for a tolerant, patriotic, and cosmopolitan Britishness. In late February and early March 1710, while Prince was in London, Anglican minister Henry Sacheverell was impeached by Parliament for preaching a sermon questioning Nonconformists’ loyalty. During his trial, anti-Dissenter rioting broke out in London and spread across England and Wales. As Prince transcribed poems for and against Sacheverell, he bemoaned the factional contention that was undermining British unity. In the middle of the nineteenth century, Chandler Robbins Gilman and Chandler Robbins, both great-grandnephews of Prince, incorporated brief excerpts from his travel journal in fictional tales and sketches. Gilman and Robbins used these fragments to symbolize the cultural continuity between England, New England, and the United States, overlooking the contingency and fragility of British identity in Prince’s account.

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Mieras, Emily. "IN SEARCH OF A “A MORE PERFECT SYMPATHY”: HARVARD'S PHILLIPS BROOKS HOUSE ASSOCIATION AND THE CHALLENGES OF STUDENT VOLUNTARISM." Journal of the Gilded Age and Progressive Era 16, no. 2 (March 29, 2017): 163–82. http://dx.doi.org/10.1017/s1537781416000645.

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This article examines an early twentieth-century town-gown conflict to illuminate the class and religious tensions that complicated student voluntarism at Harvard University, where the Phillips Brooks House Association (PBHA) formed in 1900 to unify the university's religious and service organizations. With PBHA, Harvard joined universities across the country in promoting student service and joining Progressive Era reform initiatives. The controversy following a student's talk at a Protestant Boston church—where the speaker criticized predominantly Catholic East Cambridge—shows why university representatives had trouble achieving their goals. In the decade following, PBHA struggled to articulate its mission, torn between its commitment to the Protestant Christian Association and a more secular approach, while striving to train effective volunteers and establish smooth relationships with professional social service organizations. This story of PBHA's early years exemplifies the challenges universities faced as they sought to put idealism into practice and transform students into social servants.

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5

Ollerton, Andrew. "Unity in diversity. English Puritans and the Puritan reformation, 1603–1689. By Randall J. Pederson. (Brill's Series in Church History, 68.) Pp. xiii + 380. Leiden–Boston: Brill, 2014. €140. 978 90 04 27850 9; 1572 4107." Journal of Ecclesiastical History 66, no. 4 (September 2, 2015): 896–97. http://dx.doi.org/10.1017/s0022046915001372.

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6

Torpy, Janet M. "West Church, Boston." JAMA 300, no. 13 (October 1, 2008): 1494. http://dx.doi.org/10.1001/jama.300.13.1494.

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Berry, Lincoln B., Matthew J. Moore, Christopher Storch, and Scott D. Pfeiffer. "Trinity Church, Boston, MA." Journal of the Acoustical Society of America 119, no. 5 (May 2006): 3370. http://dx.doi.org/10.1121/1.4786531.

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8

Kirkegaard, R. Lawrence. "Trinity Church, Boston, MA." Journal of the Acoustical Society of America 119, no. 5 (May 2006): 3399. http://dx.doi.org/10.1121/1.4786725.

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9

Hamilton, Andrew. "Cyprian and Church Unity." Pacifica: Australasian Theological Studies 8, no. 1 (February 1995): 9–21. http://dx.doi.org/10.1177/1030570x9500800103.

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Cyprian of Carthage is often mentioned in discussions of church unity and at times the impression is that he simply counsels both the avoidance of formal schism and passive obedience to the local bishop. Yet he is a more complex figure than this. His life and writing suggest that when we reflect on the unity of the church we should ask first in quite concrete terms what is demanded by the following of Jesus Christ and the living of the Gospel. When we have identified the contemporary shape of living the Gospel, we need then to ask how we might express it in a harmonious way. Unity with the bishop will be one part of this public expression of a demanding discipleship. The article considers what might be some other parts of this public expression in the Australian situation.

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10

Callam, Neville. "Baptists and Church Unity." Ecumenical Review 61, no. 3 (October 2009): 304–14. http://dx.doi.org/10.1111/j.1758-6623.2009.00028.x.

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Mayor, Stephen. "Book Reviews : Church Unity." Expository Times 100, no. 4 (January 1989): 155. http://dx.doi.org/10.1177/001452468910000434.

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Ginther, James. "Jean Gerson, apostle of unity. His church politics and ecclesiology. By G. H. M. Posthumus Meyjes (trans. J. C. Grayson). (Studies in the History of Christian Thought, 94.) Pp. x+439 pages+5 plates. Leiden–Boston–Cologne: Brill, 1999. Nlg 260.04. 90 04 11296 0; 0081 8607." Journal of Ecclesiastical History 52, no. 4 (October 2001): 702–79. http://dx.doi.org/10.1017/s0022046901471454.

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13

Corrigan, John. "From Unity to Locality." Church History 80, no. 2 (May 13, 2011): 363–65. http://dx.doi.org/10.1017/s0009640711000576.

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In 1932, Shirley Jackson Case, a recent president of the American Society of Church History, summarized the activities of the “The Church History Deputation to the Orient” by rehearsing some of the questions that the visiting scholars asked of their colleagues in Asia. Among those queries were these: “What service is the study of Church History as a whole rendering to Christianity today in your country? Could this service be improved, and, if so, in what practical way?” For Case and others, the study of church history was directly related to the practice of Christianity. To research, publish, and teach church history was to serve Christianity.

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Hoover, K. Anthony, and Christopher Storch. "Immaculate Conception Church, Boston, MA." Journal of the Acoustical Society of America 119, no. 5 (May 2006): 3370. http://dx.doi.org/10.1121/1.4786528.

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Cavanaugh, William J., Matthew J. Moore, and Christopher Storch. "Arlington Street Church, Boston, MA." Journal of the Acoustical Society of America 119, no. 5 (May 2006): 3370. http://dx.doi.org/10.1121/1.4786529.

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16

Raitt, Jill. "Is Church Unity Possible Today?" Philosophy and Theology 27, no. 2 (2015): 493–98. http://dx.doi.org/10.5840/philtheol201511440.

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17

Gruchy, John W. "Church Unity and Democratic Transformation." Ecumenical Review 49, no. 3 (July 1997): 356–65. http://dx.doi.org/10.1111/j.1758-6623.1997.tb00295.x.

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Ratzinger, Cardinal Joseph. "Culture, Identity and Church Unity." Ecumenical Review 57, no. 3 (July 2005): 358–60. http://dx.doi.org/10.1111/j.1758-6623.2005.tb00556.x.

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19

Siregar, Gerald Moratua. "Meretas Pemikiran Ekumenisme Eka Darmaputera:." Matheteuo: Religious Studies 2, no. 1 (June 19, 2022): 33–44. http://dx.doi.org/10.52960/m.v2i1.101.

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In Indonesia, concern for the unity of the Church in Indonesia began in the early twentieth century. The ecumenical movement in Indonesia at that time was still being started sporadically by several church associations. Then on May 25, 1950, on the idea of ??several church synods, Dewan Gereja Indonesia (the Indonesian Council of Churches-ICC) was established, which later changed its name to Persekutuan Gereja-gereja di Indonesia (the Communion of Churches in Indonesia-CCI). Today, Persekutuan Gereja-gereja di Indonesia has increased to 95 church synods. On the one hand, the Church needs to be proud, because it seems that concern for the unity of the Church is getting higher. But on the other hand, a critical question arises whether through PGI the Church is truly united? What is really an indicator of the unity of the Church? Because in some cases and contexts, there is still separation and alienation among churches in Indonesia. Through this article, the author invites the reader to carefully look at the essence of Eka Darmaputera's thoughts on the unity of the church, which of course can be used as an important recommendation for the realization of the complete unity of the church.

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20

Hallig, Jason Valeriano. "Catholicization: Towards a Theological Praxis of the Unity of the Church of Jesus Christ in Celebration of the Upcoming 500th Anniversary of the Protestant Reformation." Evangelical Quarterly 88, no. 1 (April 26, 2016): 22–36. http://dx.doi.org/10.1163/27725472-08801002.

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Jesus’s prayer for unity needs a face. Evangelicals have been accused of a pathological tendency to fragment. And unless the Church addresses its disunity and deals with its calling for unity, both its life and ministry are at risk. Catholicization is an attempt to offer a theological praxis of the unity of the Church, putting emphasis both on theology and its practical relation to the life and ministry of the Church to make its spiritual unity an empirical one. This is a new ‘Reformation’ but this time towards a catholic movement. Catholicization is anchored in and founded upon four ‘distinctives’ of the unity of the Church, namely the Trinity, the Scripture, the creeds, and the liturgy.

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21

Kim, Andrew J. "Lumen Gentium and Unity in Christ." Ecclesiology 14, no. 1 (January 20, 2018): 51–68. http://dx.doi.org/10.1163/17455316-01401005.

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This essay contends that Lumen Gentium ( lg ) harmoniously integrates three interrelated but importantly distinct kinds of Christian unity. While the emphasis upon sacramental unity found in Dominus Iesus contrasted with the emphasis upon ecumenical unity developed in Peter Knauer’s influential essay, ‘“katholische Kirche” subsistiert in der “katholischen Kirche”’ may be set in opposition to each other and thus regarded as demonstrative of a lack of coherence in lg , this essay argues that Lumen roots these kinds of unity in the mystical unity between Christ and the Church. The significance of this mystical unity, as opposed to a merely functional unity, is examined through analysis of Aquinas’s use of the term una persona mystica to signify the relationship between Christ and the Church. Sacramental, ecumenical, and mystical unity, as described in Lumen, are mutually illuminative and complementary kinds of unity that shed light upon the nature and universal mission of the Church.

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22

Djone, Georges Nicolas, Suwandi D, Toni Hutasoit, Lasino J.W. Putro, and Abdon A. Amtiran. "Analysis of the Concept of a Healthy Church Based on Acts 4:32." East Asian Journal of Multidisciplinary Research 1, no. 6 (July 27, 2022): 973–78. http://dx.doi.org/10.55927/eajmr.v1i6.721.

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This study aims to analyze the concept of a healthy church based on Acts 4:32 and its relevance to the Church today. The method used is qualitative exegesis and data collection through Bible sources, books, and journals that discuss topics as needed. This topic is necessary because many unhealthy churches are now full of divisions. The result: First, a healthy church has unity and unity among its congregations. The Church, in conclusion, is a spiritual institution and belongs to God in essence; it must be fit by showing the characteristics of oneness and unity in the community so that in this way, the Church can glorify the name of God.

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Gefaell, Pablo. "La divina eucaristia e l’unità della chiesa romena con il Romano Pontefice." Studia Universitatis Babeș-Bolyai Theologia Catholica 67, no. 1-2 (December 30, 2022): 71–81. http://dx.doi.org/10.24193/theol.cath.2022.04.

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"The Divine Eucharist and the unity of the Romanian Church with the Roman Pontiff. The body of our Lord Jesus Christ, indeed present, real and substantial under the species consecrated in the sacrament of the Holy Eucharist, is inseparable from the mystical body of Christ which is the Church, so that in every valid Eucharistic celebration the Church of Christ is found. The valid celebration of the Eucharist requires, at least from an objective point of view, communion with the whole Church seen as a visible society. This communion is full if it is carried out both emotionally and effectively around the one who is the social and visible guarantor of unity in the Church; the one who, by the fundamental will of Christ, is the successor of St. Peter, is the Roman Pontiff. Therefore, the path to unity is the path to ecclesial fullness. The Romanian Church United with Rome, Greek-Catholic, reached this fullness. Keywords: Eucharist, Ecclesial Communion, Unity, Faith, Roman Pontiff. "

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24

Paulet, Lucian. "The Holy Spirit Makes the Church One by Making her Catholic, Apostolic, and Holy According to Yves Congar’s Latest Vision." DIALOG TEOLOGIC XXIV, no. 47 (June 1, 2021): 158–69. http://dx.doi.org/10.53438/yhxc6959.

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Yves Congar’s scholars agree that there is “no “Copernican turn” in his ecclesiological itinerary. While this is true, nonetheless, there is also significant evolution in his ecclesiology. One of the reasons of this progress is due to Congar’s continuously evolving understanding of the role of the Holy Spirit in the Church. Therefore, this article shows Congar’s later pneumatological ecclesiology with regard to the four notes of the Church which are contained in each other. Thus, Congar moved from a mainly Christological position to a more pneumatological one, in three directions. First, if catholicity was comprehended as the capacity of the Church to assimilate in its unity all the values of the world (in the first Christological model), now the Holy Spirit is the principle that stimulates diversity and guarantees the Church’s unity (in the second model). For Congar, the Spirit stimulates and resolves the fruitful tension between the universal and particular (churches). Ecclesial unity and pluralism are both necessary—pluralism in unity and unity without uniformity. Second, for Congar, apostolicity means the continuity between the Alpha and the Omega of the Church, and the Holy Spirit is the principle of this substantial identity throughout history. Therefore, the Holy Spirit keeps the Church one by making her apostolic. In turn, apostolicity means that the unity of the Church is original and eschatological. Third, the Holy Spirit purifies and sanctifies the Church by giving her new life. Doing so, the Spirit makes the Church the bride of Christ, his mystical body. It can be concluded that, sanctifying the Church, the Holy Spirit makes her one because he makes her “one flesh” with her bridegroom, Christ.

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Modise, Leepo Johannes. "THE UNIFICATION PROCESS IN THE DUTCH REFORMED CHURCH (DRC) FAMILY AND UNITING REFORMED CHURCH IN SOUTHERN AFRICA (URCSA): THE CONFESSIONAL BASIS OF THE BELHAR CONFESSION." Studia Historiae Ecclesiasticae 42, no. 2 (November 15, 2016): 30–53. http://dx.doi.org/10.25159/2412-4265/388.

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This article consists of five mains parts. Firstly the author gives a brief overview of the history and origin of the Belhar Confession as a corner stone for URCSA’s arguments for church unity. Secondly, the discussion focuses on church unity in general in relation to the Trinity, Eucharist and the Word of God. Church unity is a given, as a fruit of the cross of Christ. Thirdly, the article discusses the unification process within the DRC and URCSA. Fourthly, the author explores the Belhar Confession as the corner stone of church unity from URCSA’s perspective, and the challenges around accepting this confession by the DRC. Fifthly, the author deliberates URCSA’s position on the Belhar Confession as fundamental to URCSA’s identity and life.

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26

Paas, Stefan. "Boekbespreking: Church Polity, Mission and Unity." NTKR Tijdschrift voor Recht en Religie, no. 2020-2 (November 1, 2020): 233–35. http://dx.doi.org/10.7590/ntkr_2020_014.

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Lin, Peirong. "Strengthening Unity for the Missional Church." International Review of Mission 111, no. 1 (May 2022): 43–55. http://dx.doi.org/10.1111/irom.12402.

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28

Deschner, John. "Amsterdam's Vision of Church Unity Today." Ecumenical Review 40, no. 3-4 (July 10, 1988): 349–58. http://dx.doi.org/10.1111/j.1758-6623.1988.tb01551.x.

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Heller, Dagmar. "Baptism - the Basis of Church Unity?" Ecumenical Review 50, no. 4 (October 1998): 480–90. http://dx.doi.org/10.1111/j.1758-6623.1998.tb00367.x.

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Kurien, Jacob. "Church Unity - Claiming a Common Future." Ecumenical Review 58, no. 1-2 (January 4, 2006): 118–20. http://dx.doi.org/10.1111/j.1758-6623.2006.tb00590.x.

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Phiri, Isabel Apawo. "Church Unity: Claiming a Common Future." Ecumenical Review 58, no. 1-2 (January 4, 2006): 121–23. http://dx.doi.org/10.1111/j.1758-6623.2006.tb00591.x.

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Scampini, Jorge A. "Church Unity: Claiming a Common Future." Ecumenical Review 58, no. 1-2 (January 4, 2006): 124–26. http://dx.doi.org/10.1111/j.1758-6623.2006.tb00592.x.

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Saracco, Norberto. "Church Unity: Claiming a Common Future." Ecumenical Review 58, no. 1-2 (January 4, 2006): 127–29. http://dx.doi.org/10.1111/j.1758-6623.2006.tb00593.x.

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Klaiber, Walter. "The ministry of reconciliation: why the churches owe the message of reconciliation to a divided world." Caminhos de Diálogo 10, no. 17 (November 17, 2022): 247–61. http://dx.doi.org/10.7213/cd.a10n17p247-261.

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The theme of the 11th Assembly of the World Council of Churches reads: Christ's love moves the world to reconciliation and unity. This subject is obviously a lot timelier than those who chose it may have thought. In these days, what would our world need more than reconciliation, peace and unity? And not only the world is in need of reconciliation, but also the Church. Many of the traditional schisms still exist, but even in the family of Orthodox churches which always has been proud of preserving the unity of the Church there is a deep split. One part of it is of the opinion that the allegiance to the nation and its war is more important than the unity and loyalty with a sister Church. Therefore, the question arises: is it true that “Christ’s love moves the world to reconciliation and unity”? This article examines what the Bible really says about reconciliation and unity and the effect of Christ's love in view of the Church and the world.

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Avis, Paul. "Bishops in Communion? The Unity of the Episcopate, the Unity of the Diocese and the Unity of the Church." Ecclesiology 13, no. 3 (September 23, 2017): 299–323. http://dx.doi.org/10.1163/17455316-01303003.

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This article addresses the current state of ecclesiological dissonance in the Church of England and analyses the theological and pastoral issues that are at stake. It tackles the two ecclesiological anomalies that now face the church and compromise its received polity. (a) The College of Bishops includes bishops who are unable to recognise the priestly and episcopal orders of their female colleagues and are unable to be in full sacramental communion with them. This situation raises the question of the ecclesial integrity of the College of Bishops: is there now a single College? (b) Some bishops are unable in conscience to recognise the priestly ordination of some clergy – male as well as female – within their diocese because these clergy are female or have been ordained by a female bishop. Is it possible for the bishop, in that situation, to exercise a full episcopal ministry in relation to those female clergy? The article goes on to explore, by means of the concepts of reception, economy and charity, whether a modus vivendi is possible that would enable the Church of England to live with these two anomalies with theological integrity.

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Carter, David. "Holiness and Unity." Holiness 7, no. 2 (December 1, 2021): 100–107. http://dx.doi.org/10.2478/holiness-2021-0012.

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Abstract Drawing on the International Methodist – Catholic report on The Call to Holiness, this article identifies holiness as both a divine attribute and as a Christian imperative, inextricably linked with the unity of Christians and of humanity. For humanity to be in the image and likeness of this holy God implies a participation in God’s holiness. Because human life is inescapably social, it implies that this holiness must be expressed in social interaction. For the life of the Christian Church to reflect the holiness of God requires a commitment to unity and actions that echo that commitment. This paper traces the biblical basis of the Judaeo-Christian belief in the holiness of God. It goes on to examine the obstacles and opportunities for Christian unity, particularly between the churches of the Wesleyan tradition and the Church of Rome.

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Meiring, P. G. J. "Sending en eenheid: ’n Perspektief vanuit die Ned Geref Kerk." Verbum et Ecclesia 12, no. 2 (July 18, 1991): 292–306. http://dx.doi.org/10.4102/ve.v12i2.1041.

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Mission and unity: A Dutch Reformed perspective The decisions on church unity and ecumenical relationships, taken by the Bloemfontein synod of the Dutch Reformed Church (October, 1990) came as a welcome surprise to many and as an unwelcome disappointment to others. The importance of six resolutions adopted by synod, as well as their implications for the mission of the church, are discussed. If Christians were to fulfil their calling in this respect, the author contends, they will have to leant to look in a new way in five directions: at one another; at their own hearts; at new models for unity, at the local church; and, finally, at God Himself.

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Rayner, Keith. "Australian Anglicanism and Pluralism." Journal of Anglican Studies 1, no. 1 (August 2003): 46–60. http://dx.doi.org/10.1177/174035530300100104.

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ABSTRACTInitially the Church of England was the one recognized church in Australia. As other churches were established, it became the dominant church among a few others. Subsequently it became one Christian denomination among many. Now it finds itself, with other churches, among a plurality of other faiths. This evolution from singularity to plurality has raised such questions as whether truth is one or many, how unity relates to plurality and how a church conveys its message in a plural society. For Anglicans the intensity of these questions has been heightened by the plurality within Anglicanism itself. This article argues that plurality can contribute positively to a fuller perception of truth and that the pressure for unity continues in the face of pluralism, though it may be a unity obtained by excluding dissenting points of view or an inclusive unity which transcends plurality.

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Gous, A. G. S. "Plaaslike ekumene en die einddoel van die eenheidstrewe." Verbum et Ecclesia 14, no. 1 (September 9, 1993): 47–66. http://dx.doi.org/10.4102/ve.v14i1.1275.

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Local ecumenism and the goal of the ecumenical endeavourAccording to the author the need for local ecumenism arises from the fact that nowadays there is not only the one universal church in many localities as in the early church but a new reality of many churches in one locality - a situation unknown to the Mew Testament. The quest for unity should therefore primarily originate from the local congregation. Gous clarifies the concept “local” and defines the ecumenical activity as such. He describes and evaluates five models for church unity: (i) organic unity, (ii) conciliar fellowship, (iii) reconciled diversity, (iv) communion of communions, and (v) unity as solidarity. He closes his article by listing reasons why churches remain caught in a situation of mutual exclusiveness, instead of full communion. A distorted relationship between unity and truth is one of the primary reasons.

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40

Ciascai, Claudiu Marius. "The unity of the Church in Saint Irenaeus’ ecclesiology." Studia Oecumenica 19 (December 23, 2019): 229–46. http://dx.doi.org/10.25167/so.1344.

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The unity of the Church from everywhere has always been of major concern for the early Christians. They understood this unity as an existing and tangible experience, and not as a remote perspective hidden in the uncertainty of the future. Besides, they believed that the unity of the Church can assure the cohesion between the Christian communities, and the communication inside the Christian community was, in its turn, the essential condition that provided the support for, the consolidation and the development of the ecclesiastic unity. The Fathers of the Church have understood the importance of keeping and supporting the unity and the stability inside the Church, in order to provide an efficient Christian mission everywhere in the world. The purpose of this study is to demonstrate the evolution and complexity of the ecumenical dimension of the ecclesiology of Irenaeus of Lyon, one of the most representatives of the Fathers of the Church, during the early centuries. He understood the power of the dialogue and the pastoral mission, and he preached not only for the early Christians, who, at that time, found themselves surrounded and confused by different inaccurate doctrines, but also for the pagans. He preached to those pagans the message of Jesus Christ’s Gospel of love.

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Cornick, David. "Calvin and the Quest for Christian Unity: An Unexpected Legacy." Ecclesiology 6, no. 3 (2010): 265–73. http://dx.doi.org/10.1163/174553110x518540.

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AbstractThe paper argues that Calvin's reputation hides his work for the unity of the church. His mature ecclesiology was a thoughtful analysis of the catholicity of the church, and as an ecclesiastical statesman he sought to establish bonds of unity where he was able. His legacy could be of contemporary value in his Christocentrism, his lack of dogmatism about church order and his faithful tenacity.

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Hellqvist, Elina. "‘Satis est — Necesse est’." Exchange 44, no. 3 (September 11, 2015): 270–83. http://dx.doi.org/10.1163/1572543x-12341368.

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The task of the current paper is to compare two important, ecclesiological documents to each other, namely, the document The Church of Jesus Christ (cjc, 1994) of the Leuenberg Church Fellowship to the Faith and Order document The Church: Towards a Common Vision (ctcv, 2012). The first one, cjc, outlines an ecclesiology of one, specific confessional church family and church fellowship, in a geographical area. ctcv, on the other hand, reflects the global situation, and seeks to express convergence between churches living in very different societies and cultural spheres. By comparing the two documents, this paper explores themes such as church as a community of Saints, the Leuenberg methodology of unity, legitimate diversity, apostolic succession and requirements for unity. The paper argues that the Leuenberg model of ‘reconciled diversity’ could be understood as a step and a practical tool on the way to the full, visible unity, which, according to ctcv, is the ultimate goal of the ecumenical movement.

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Of the Journal, Editorial board. "Certificate of the Holy Unity." Ukrainian Religious Studies, no. 81-82 (December 13, 2016): 26–28. http://dx.doi.org/10.32420/2017.81-82.740.

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In the name of the triune God, we are gathered at the next Cathedral in Berenshit, in the church of St.. Mykodlaya, Mitropolit, and bishops of the Greek rite, proclaim to eternal memory: Seeing that the monotony of the Church of God in the gospel and the teaching of our Lord Jesus Christ is based on one Peter, as if on a stone, so that the Church of Christ would stand firmly under the rule and leadership of his one, so that in one body there was one head, and in one house only one master and the bearer of God's favor, placed over the people of God, to care for the order and goodness of all, and because this order, which began from the Apostolic times, continued in the Divine Church continuously . Therefore, all the Eastern Patriarchs in the affairs of faith and in the reception of the spiritual authority, as well as in the episcopal courts and responses, have always been related to the successor of St. Peter, the Holy Pope, as is evident from the Ecumenical Councils and the rules of the Holy Fathers. This is satisfactorily proved by other Slavic letters, which have already been translated into Greek from ancient times, as well as by the holy Fathers of the Eastern Churches. They all recognize this holy throne of Peter, his privilege and his authority over bishops of the whole world.

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Murray, Douglas M. "Anglican Recognition of Presbyterian Orders: James Cooper and the Precedent of 1610." Studies in Church History 32 (1996): 455–64. http://dx.doi.org/10.1017/s0424208400015564.

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One of the foremost advocates of union between the Anglican and Presbyterian Churches at the beginning of this century was James Cooper, Regius Professor of Ecclesiastical History in the University of Glasgow from 1898 to 1922. Cooper was the best-known representative within the Church of Scotland of the Scoto-Catholic or high-church movement which was expressed in the formation of the Scottish Church Society in 1892. One of the ‘special objects’ of the Society was the ‘furtherance of Catholic unity in every way consistent with true loyalty to the Church of Scotland’. The realization of catholic unity led high churchmen to seek what Cooper termed a ‘United Church for the British Empire’ which would include the union of the Church of Scotland and the Church of England. This new unity would require a reconciliation of differences and the elimination of diversities: on the one hand an acceptance of bishops by the Scottish Presbyterians; on the other an acceptance of the validity of Presbyterian orders by Episcopalians and Anglicans.

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Crafford, D. "Johan Heyns as ekumeniese figuur." Verbum et Ecclesia 15, no. 1 (July 19, 1994): 75–86. http://dx.doi.org/10.4102/ve.v15i1.1083.

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Johan Heyns as ecumenical figure The role that Heyns played in ecumenical developments within the Dutch Reformed Church since 1986 is described. He played a leading role in breaking the ecumenical isolation of the Church. In his theology Heyns strongly emphasized the unity and the ecumenical calling of the church. His theological insights in this connection is described and evaluated. Special attention is given to what he said about the pluriformity of the church and about the diversity of confessions and the unity of the church. In conclusion his views on the practice of ecumenism is discussed.

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Tuchapets, Vasyl. "Ecclesiastical vocation of the UGCC in the light of the theological teaching of John Paul II on the unity of Christian churches." Good Parson: scientific bulletin of Ivano-Frankivsk Academy of John Chrysostom. Theology. Philosophy. History, no. 16 (December 29, 2021): 66–80. http://dx.doi.org/10.52761/2522-1558.2021.16.7.

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The author of the article, on the basis of the theological teaching of John Paul II on the unity of Christian Churches, reveals the subject of the ecclesiastical vocation of the UGCC in the modern era of interchurch relations of Christianity. The object of research is the theological and ecumenical works (encyclicals, epistles, speeches) of John Paul II, Pope in 1978-2000. The immediate subject of research is his theological and historical reflection on the ecclesiastical nature of the UGCC and the mission of this Eastern Catholic Church for the entire universal Church of Christ. Taking into account the above, the purpose of this study is to highlight the theological and historical views of John Paul II regarding the ecclesial mission of the UGCC in the context of modern ecumenical dialogue between the Churches of East and West. Thanks to the critical-historical method and theological analysis of the teachings of John Paul II about the beginnings of the birth of the Kievan Church, its medieval activity in the historical search for the restoration of unity between the Christian East and West, and contemporary for her perspectives of the ecumenical movement in the process of research, a theological synthesis of judgments, ideas and proposals was formed. The main conclusions of the article are: 1) the ecumenical views of John Paul II on the unity of the Catholic and Orthodox Churches remain relevant for Christians of the 21st century and are programmatic for theologians working on new ways to restore unity between East and West; 2) an assessment of past historical attempts to restore the unity of the Church, in particular the Union of Brest (1596), should be based on the then ecclesial context and illuminated as local attempts to search for the unity of the Church, thanks to which the Church received a unique practical experience in implementing the ideas of unity between East and West; 3) the UGCC, which was born as a result of the Union of Brest and today is developing as one of the Eastern Catholic Churches, is a great treasure for Christianity, because it unites Catholic and Orthodox elements in its ecclesiology; 4) in search of new forms of unity between the Eastern and Western Churches, the UGCC receives its own ecclesiastical vocation, to open to the Western Church a world of Eastern tradition and to the Eastern Church a world of Catholic tradition.

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Stringfellow, William. "The Unity of the Church as the Witness of the Church." Anglican Theological Review 100, no. 3 (June 2018): 523–30. http://dx.doi.org/10.1177/000332861810000309.

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Chapman, David M. "Ecumenism and the Visible Unity of the Church." Ecclesiology 11, no. 3 (October 16, 2015): 350–69. http://dx.doi.org/10.1163/17455316-01103006.

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This paper traces the origins and subsequent use of the concepts of ‘organic union’ and ‘reconciled diversity’ as alternative descriptions of the visible unity of the Church and the method and goal of ecumenism, with special reference to the documents of the World Council of Churches and a select number of related texts emanating from theological dialogue at a world level. The paper argues: (1) that each of these concepts preserves valuable insights into the unity and diversity of the Church; (2) that the corresponding approaches to inter-church relations and dialogue need not be incompatible as ecumenical method; (3) but that ‘reconciled diversity’, as it is usually described, is only a temporary state on the way to ‘organic union’ and not itself a sufficient expression of the full visible unity of the Church.

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Larson, H. Elliott. "Evidence of Church Unity for Global Health." Christian Journal for Global Health 8, no. 2 (December 27, 2021): 1. http://dx.doi.org/10.15566/cjgh.v8i2.617.

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This issue completes eight years of publishing the Christian Journal for Global Health. At the beginning hardly anyone would have predicted that global health would become first in the minds of the majority of the earth’s population or that an infectious calamity would become the focus of global attention. In fact, health in a global sense is testimony to the unity of the human race at a time when fractionation is a strategy for political hegemony. The Christian understanding of humans, made in the image of God and called to steward the creation, is a fundamental basis for this unity. The editors see the journal as a way to join this understanding with a vision of health for all nations. The journal editors have issued a call for papers on Vaccinations and Christian Social Responsibility which we anticipate publishing early in 2022. As a foretaste of that, this end-of-year issue has a commentary by Professor Steffen Flessa on Vaccination Against COVID-19 as a Christian Duty? A Risk-Analytic Approach He analyzes the decision-making process for getting vaccinated, a process that involves probabilities and risk-analysis, as well as consideration of the greater good. Two original research articles are included in this issue. Jorge de Andres-Sanchez with his colleagues from Universitat Rovira i Virgili in Catalonia, Spain, find that belonging to a religious community together with an intact family structure afford protection against unhealthy tobacco and cannabis use. Syeda Saniya Zehra and Elizabeth Schwaiger from Forman Christian College in Lahore, Pakistan, provide evidence of a unique advantages of attachment to God and a collectivist family culture on reducing perceived stress, among Christians who are a minority of the country’s population. Personal travel gives me opportunity for access to Wi-Fi networks in homes of family and friends and thus acquaintance with creative SSID labels. One of the more meaningful ones was “readmorebooks”. In pursuance of that advice, this issue has two book reviews that we think deserve the attention of readers. The first is a review by Arnold Gorske of a two-volume handbook entitled Health Promoting Churches, published by the World Council of Churches and authored and edited by Dr. Mwai Makoka. As Dr. Gorske comments, these books, “have more lifesaving, health and healing potential than anything else I have read,” except the Bible. The second is Dr. William Newbrander’s review of All Creation Groans: Toward a Theology of Disease and Global Health, edited by Daniel O’Neill and Beth Snodderly. The essays included in this book create a comprehensive multidisciplinary survey of the theological grounds for church involvement in global health and the spiritual and behavioral aspects of disease origins. Dr. Newbrander’s review provides a helpful introduction to these important and often unexplored issues. The editors are pleased to receive poetry submissions from time to time and we are grateful for our poetry reviewer to help us evaluate them. I Will Never See a Full Moon the Same is a moving reflection on the death of a young patient, but death with a perspective of hope. As of the middle of this December, the coronavirus pandemic is still very much with us with surges in case numbers in a variety of countries, and with several variant strains. The deployment of vaccines, their future development and the means to expedite their uptake around the world continue to be fertile subjects for research, policy, ethics and theology. We urge and look forward to publishing other submissions in response to this call for papers and other subject early in the new year. The glory the angels revealed to the shepherds at the birth of Christ, He has given to His people, whom He desires to be unified to reflect that glory (John 17:22). For those strengthened by beholding each other’s work and faith, may your communities experience a very merry Christmas and peaceful new year.

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Ambros, Pavel. "František Dvorník, Velehrad Unionism and Church Unity." Studia Bobolanum 32, no. 1 (June 24, 2021): 227–40. http://dx.doi.org/10.30439/2021.1.12.

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This paper brings a so far neglected aspect of Francis Dvornik’s work to the fore, namely the influence of the Velehrad unionistic movement on the scientific and personal formation of Dvornik at the beginning of his scientific career on the one hand, which was on the other hand connected with the increasing Dvornik’s influence on the Velehrad unionistic movement. The reciprocal influence is documented on the gradual transformation of the period correlative unionism (on the background of the modernistic tension in the catholic theology) and by strengthening its protoecumenical tendencies towards the clear ecumenical program formulated by Dvornik himself.

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