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1
Palmer, Christopher J. I. "Paul and Church unity". Thesis, University of Oxford, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.416658.
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Ashiegbu, Paul Okoro. "Church unity in John 17". Chicago, IL : Catholic Theological Union at Chicago, 2008. http://dx.doi.org/10.2986/tren.033-0843.
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Kato, Yoshiyuki. "Unity and faith Martin Bucer's notion of church unity for the Reformation conciliar movement /". Philadelphia, PA. : Westminster Theological Seminary, 2008. http://dx.doi.org/10.2986/tren.036-0396.
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Thesis (Th. M.)--Westminster Theological Seminary (Philadelphia, Pa.), 2008.Typescript. Includes vita. Description based on print version record. Includes bibliographical references (leaves 108-116).
4
Dahdouh, George A. "The Melkite quest for Orthodox unity". Theological Research Exchange Network (TREN), 1998. http://www.tren.com.
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Motilal, Johnson J. "Unity in the body of Christ a perspective on Christian unity from the New Testament scriptures /". Theological Research Exchange Network (TREN), 1993. http://www.tren.com.
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6
The, Paw Liang. "In search of unity for the Methodist Church in Indonesia". Available from ProQuest, 2008. http://proquest.umi.com.ezproxy.drew.edu/pqdweb?index=0&sid=2&srchmode=2&vinst=PROD&fmt=6&startpage=-1&clientid=10355&vname=PQD&RQT=309&did=1626382391&scaling=FULL&ts=1263925423&vtype=PQD&rqt=309&TS=1263925429&clientId=10355.
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7
Camroux, Martin Frederick. "Ecumenical church renewal : the example of the United Reformed Church". Thesis, Anglia Ruskin University, 2014. http://arro.anglia.ac.uk/332978/.
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Background to the Research. In his enthronement sermon as Archbishop of Canterbury in 1942 William Temple famously declared the ecumenical movement to be ‘the great new fact of our era’. For much of the twentieth century it was the major metanarrative of Church renewal. By the end of the century however the enthusiasm had largely dissipated, the organizations which represented it were in decline, and the hoped for organic unity looked further away than ever. Surprisingly little has been written on the attempt to achieve organic unity in England, what it hoped to achieve and why, at least in terms of its expectations, it failed. I propose to come at this major topic by focusing on the creation of the United Reformed Church, which was formed in 1972 by a union of the majority of congregations of the Congregational Church in England and Wales and the Presbyterian Church in England and saw its formation as a catalyst for the ecumenical renewal of the British churches. Methodology. This thesis, which is mainly resourced by documentary evidence and interviews, comes into the category of qualitative research but also uses statistics where they are relevant, for example when dealing with Church decline. Since I am a United Reformed Church minister, and have worked ecumenically, my role here draws upon the perspective of an observing participant. Conclusions. The research revealed that the hopes of the United Reformed Church to be a catalyst for church renewal were illusory and that the effects of its ecumenical priority were partially negative in the Church’s life. With the failure of its ecumenical hope the Church had little idea of its purpose and found great difficulty establishing an identity. It suffered from severe membership loss and the hoped for missionary advantage promised by its ecumenical strategy did not materialize. The thesis will analyse the reasons for failure, while noting that what failed was not ecumenism as such but a particular model of ecumenism.
8
Mack, Michael W. "Deepening relational unity across congregational lines". Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.
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9
Latta, Corey. "Election and unity in Paul's epistle to the Romans". Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p018-0101.
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10
Abud, Joseph. "Orthodox unity in America attempts, perceptions, and comments /". Theological Research Exchange Network (TREN), 1988. http://www.tren.com.
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11
Posthumus, Meyjes Guillaume Henri Marie Grayson J. Chris. "Jean Gerson - apostle of unity : his Church politics and ecclesiology /". Leiden ; Boston ; Köln : Brill, 1999. http://catalogue.bnf.fr/ark:/12148/cb37208120h.
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12
Wooten, Martin Edward. "The Boston movement as as "revitalization movement"". Theological Research Exchange Network (TREN), 2005. http://www.tren.com.
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13
Zarras, John. "Organizational consolidation dynamics a process for Orthodox administrative unity in North America /". Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p015-0457.
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14
Xapile, Spiwo Patrick. "Unity negotiations between the Bantu Presbyterian Church and the Presbyterian Church of Southern Africa (1959-1971)". Master's thesis, University of Cape Town, 1994. http://hdl.handle.net/11427/13867.
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Bibliography: leaves 85-86.Talk about church unity evokes differing responses, with people responding both positively and negatively. These responses stem from memories of the past, realities of the present, and expectations of the future. Many believe that history is opening a door to a new ecclesiastical era. A door of opportunity, an opportunity to address the divisions that exist within the Church of Jesus Christ. But are churches prepared to forget their divided past, strive to find new expressions of fellowship, of witness, of communion with one another as the new South Africa promises to open the political door a little wider? In the attempt to wrestle with the unity negotiations between the Bantu Presbyterian Church (renamed Reformed Presbyterian Church of South Africa in 1979) and the Presbyterian Church of Southern Africa, this paper will look at opportunities that were missed. South AfriG.an history, bitter as it has been, provided the churches with possibilities to work towards unity. But these were not grasped. The Bantu Presbyterian Church and the Presbyterian Church of Southern Africa confess the same faith with no doctrinal differences. One would have hoped that it would have been less problematic to bring them together than two denominations from different confessional backgrounds. But the history of colonisation and of African resistance to it has largely shaped attitudes against proposals for a united church. European missionaries were seen by many Africans as identical with the colonial powers, and the gospel was regarded as a weapon to disarm them. In a brief historical discussion of missionary expansion I will trace the origins of the two churches, the Bantu Presbyterian Church with a history of African control, and, in fact a near total absence of whites, and the Presbyterian Church of Southern Africa which has always been white dominated. This will highlight the historical reasons that led to conservative attitudes grounded in racial prejudice, the main stumbling block for organic unity. Anyone who is aware of the level of race relations in South Africa since 1 948 cannot avoid asking questions on how the two churches even came to dream of such a union between white and African Christians. In this thesis it will be argued that the ecumenical movement and the World Council of Churches contributed much to challenging these two churches to talk about unity. Through their participation in conferences and programmes of the ecumenical movement, problems resulting from a divided witness became more glaring. The need to address these problems became an urgent matter. The clear witness of the World Council of Churches, its uncompromising challenge to social, economic, and political structures of injustice shaped the agenda for the General Assemblies of both the Bantu Presbyterian Church and the Presbyterian Church of Southern Africa.
15
Bouck, James Richard. "The church of Modesto a city's journey toward Christ-centered unity /". Theological Research Exchange Network (TREN), 1999. http://www.tren.com.
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Lakin, Jeff. "An exegetical study of Paul's plea for unity in Philippians 1:27-2:4". Theological Research Exchange Network (TREN), 1996. http://www.tren.com.
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17
Schill, Craig Robert. "A model for maintaining unity in local churches through the appropriate management of disputable issues". Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p001-1088.
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18
Astorga, Solis Carlos Natanael. "The colloquy of Marburg confessional division over the unity of Christ /". Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p001-1055.
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19
Wang, Xiaojing. "Church unity movement in early twentieth-century China : Cheng Jingyi and the Church of Christ in China". Thesis, University of Edinburgh, 2013. http://hdl.handle.net/1842/8217.
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The pursuit of church indigeneity and unity was a two-fold theme throughout the history of twentieth-century Chinese Christianity. Modern scholarship has generated a good number of studies regarding church indigeneity, but has neglected the parallel trend towards interdenominational co-operation and church union in China. This thesis endeavours to remedy this deficiency. The thesis examines the process of the quest of Chinese Protestants for a united indigenous church, focusing on Cheng Jingyi (1881-1939), one of the key figures in the early twentieth-century ecumenical movement. Additionally, it pays particular attention to the Church of Christ in China as a case study. It discusses the feasibility of the ecumenical convictions which were shared by a considerable number of mainline Chinese Protestants, with Cheng Jingyi as a representative, and evaluates the legacy of the church unity movement in early twentieth-century China. The thesis argues that the church unity movement within the mainline Chinese churches differed from the ecumenical movement in the West, which aimed to realise fraternal co-operation and even union among various denominations. In China the aim was to establish a single national church on a federal pattern, reflecting a Chinese indigenous understanding of ecumenism and ecclesiology. It also reflected a broader vision of the Christian church than that exhibited by the majority of the independent Chinese Protestant groups or by the Chinese church under the control of the Three-Self Patriotic Movement during the 1950s. Based on the conviction of the universal nature of the church in which the Chinese church was an indispensable part, the church unity movement in China surpassed a narrowly nationalistic vision. Nonetheless, the good intentions of the Church of Christ in China were overshadowed by its dependence on foreign subsidies. The church never achieved ‘three-self’ status: it was self-governing and self-propagating, but never self supporting. As such its goal of indigeneity was never fully realised.
20
Wong, Yuk-Ming Eppie. "A critical examination of Karl Barth's treatment of the unity of the church". Theological Research Exchange Network (TREN), 1990. http://www.tren.com.
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21
Mahokoto, Sipho Sidwell. "Church unity and social contexts : the ecumenical debate on ecclesiology and ethics". Thesis, Stellenbosch : Stellenbosch University, 2014. http://hdl.handle.net/10019.1/95943.
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Thesis (PhD)--Stellenbosch University, 2014.ENGLISH ABSTRACT: This study is motivated by challenges arising from decades’ long debates, conversations and tensions regarding church unity within the ecumenical movement and also amongst the Reformed churches locally and globally. This study seeks to investigate the role that church unity can play in relation to social contexts. This study argues that there is no adequate ecclesiology without ethics, and – theologically speaking – no adequate ethics without ecclesiology. Church unity can play a significant role in society, especially with regard to socio-ethical issues regarding peace, reconciliation and justice. Furthermore, regarding the visible unity of the church, this study proposes a meaningful and purposeful unity and ecumenism as the church’s contribution through witness and service in the world. Church unity is not just about abstractly fulfilling the dream of being one, holy church, but rather about claiming and seeking a unity that has significance for social contexts. Put differently: koinonia and martyria, communion and witness, community and confession, the body of Christ and the embodiment of justice are tightly interwoven. This study will focus on ecclesiology and its relation to ethics as articulated in the discourse of the World Council of Churches (WCC) project on Ecclesiology and Ethics, as well as on the discourse on (church) unity, reconciliation and justice around the Uniting Reformed Church in Southern Africa’s (URCSA’s) Belhar Confession. This study will explore the tensions between the Faith and Order commission (which focuses on Ecclesiology) and the Life and Work commission (which focuses on Ethics) and also how the tensions between ecclesiology and ethics were dealt with. As means of healing these divisions, this study will discuss the Church and World study document of the WCC which affirmed that the unity of the church cannot be disconnected from its witness and service in the world; the Santiago conference on Koinonia in Faith, Life, and Witness, where the notion of koinonia played a fundamental role in bringing ecclesiology and ethics together; and, in addition, the three WCC consultations under the themes: Costly Unity (Rønde), Costly Commitment (Tantur) and Costly Obedience (Johannesburg), where the interrelations between ecclesiology and ethics were further explored. Key theological notions that played a role in the attempt to bridge the gap between ecclesiology and ethics will also be indicated. A comparable debate on the call for church unity took place and continues to take place in the South African context, especially amongst the Dutch Reformed family of churches. The reality of divisions in South African context will be explored. The Belhar Confession articulates the relationship between ecclesiology and ethics very clearly with its focus on unity, reconciliation and justice. Belhar affirms that there is no reconciliation without justice, and no justice without reconciliation; these concepts are inextricably interwoven. For a meaning and purposeful church unity, so this dissertation argues, you need both reconciliation and justice. Both the Ecclesiology and Ethics debate of the WCC and the Belhar Confession debate regarding (church) unity, reconciliation and justice affirm that ecclesiology and ethics belong tightly together. This study investigates, enhances, and ultimately affirms this claim.
AFRIKAANSE OPSOMMING: Die beweegrede vir hierdie studie is gegrond in die uitdagings van dekade-lange debate, gesprekke en spanninge rakende kerkeenheid binne die ekumeniese beweging sowel as binne die plaaslike en internasionale Gereformeerde kerke. Die studie worstel met die betekenisvolle rol wat kerkeenheid kan speel in verhouding tot ons sosiale kontekste. Dit betoog dat daar geen voldoende ekklesiologie sonder etiek is nie en – teologies gesproke – geen voldoende etiek sonder ekklesiologie. Kerkeenheid kan ‘n belangrike rol in ons gemeenskappe speel, veral ten opsigte van sosio-etiese kwessies rondom vrede, versoening en geregtigheid. Verder, rakende die sigbare eenheid van die kerk, stel hierdie studie ‘n betekenisvolle en doelgerigte eenheid en ekumenisme voor waardeur die kerk haar bydrae kan lewer deur middel van getuienis en diens in hierdie wêreld. Kerkeenheid is juis nie om afgetrokke uitvoering te gee aan die droom van een, heilige kerk nie, maar dit gaan eerder oor die aanspraak en soeke na ‘n eenheid wat betekenisvol is vir sosiale kontekste. Anders gestel: koinonia en martyria, gemeenskap en getuienis, kerk en belydenis, die liggaam van Christus en die beliggaming van geregtigheid is ten nouste verbonde. Die navorsing sal fokus op ekklesiologie en die verhouding daarvan tot die etiek, soos uiteengesit in die gesprek van die Wêreld Raad van Kerke (WRK) se projek rakende Ekklesiologie en Etiek. Daarmee saam ook die gesprekke rondom (kerk) eenheid, versoening en geregtigheid (etiek) binne die Verenigende Gereformeerde Kerk in Suider Afrika (VGKSA) se Belhar belydenis. The navorsing stel ondersoek in na die spanning tussen die “Faith and Order” kommissie (wat fokus op Ekklesiologie) en die “Life and Work” kommissie (wat fokus op Etiek). Dit stel ook ondersoek in na hoe die spanning hanteer was tussen ekklesiologie en etiek. In ‘n poging om die verdeeldheid te heel bespreek hierdie navorsing die “Church and World” se dokument van die WRK. Hierdie dokument bevestig dat die eenheid van die kerk nie losgemaak kan word van getuienis en diens in die wêreld nie. Voorbeelde hiervan is geillustreer tydens die Santiago konferensie wat gehandel het oor Koinonia in Faith, Life, and Witness en wat duidelik gewys het dat koinonia ‘n fundamentele rol speel om etiek en ekklesiologie saam te bring.. Die drie WRK konsultasies - onder die temas Costly Unity (Rønde), Costly Commitment (Tantur) and Costly Obedience (Johannesburg) – het die verband tussen ekklesiologie en etiek verder ondersoek. Sleutel teologiese terme wat ‘n rol gespeel het in hierdie poging om die gaping tussen ekklesiologie en etiek te oorbrug, sal ook aangedui word. ‘n Vergelykbare debat oor die rol van kerkeenheid het plaasgevind in die Suid-Afrikaanse konteks, veral binne die Nederduitse Gereformeerde familie van kerke. Hierdie debate gaan steeds voort. Die realiteite van skeiding in die Suid-Afrikaanse konteks sal ondersoek word. Die Belhar belydenis verwoord duidelik die verhouding tussen ekklesiologie en etiek, met die fokus op eenheid, versoening en geregtigheid. Die Belhar belydenis – so argumenteer hierdie studie – bevestig dat daar geen versoening is sonder geregtigheid nie, en ook geen geregtigheid sonder versoening nie. Hierdie konsepte is ten nouste en onskeibaar verweef. Hierdie navorsing argumenteer dat beide versoening en geregtigheid nodig is vir ‘n betekenisvolle kerkeenheid. Beide die Ekklesiologie en Etiek debat van die WRK sowel as die Belhar belydenis wat aan (kerk)eenheid, versoening en geregtigheid aandag gee, bevestig dat ekklesiologie en etiek bymekaar hoort. Hierdie studie ondersoek, versterk en bevestig hierdie aanspraak.
22
Ha, Jaegeon. "Unity and catholicity in the Korean Presbyterian Church : an ecumenical Reformed assessment". Thesis, University of Pretoria, 2015. http://hdl.handle.net/2263/53076.
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The purpose of this study is to find a solution to a weak sense of unity and a weak
ecclesiology in the Presbyterian Church in Korea (PCK) which is in serious disunity,
divided into more than 200 denominations. This research has attempted to assess
the unity and catholicity of the PCK using a Reformed criteria shaped through
doctrinal affirmation on the basis of the exegesis of Ephesians, and the review of the
two ecumenical creeds, the WCF and Calvin s ecumenicity in his Institutes and
ecumenical efforts.
For the historical investigation of the disunity and ecumenical efforts in the PCK, the
three main schisms were examined, and the three leading pastors views on unity
were analysed and assessed. Assessment of disunity in the PCK indicated three
factors that obstruct the unity of the PCK: weak recognition of the Reformed view on
unity, immaturity and secularisation of the PCK.
The ecclesiology in relation to the unity of the PCK was analysed and assessed in itsThesis (PhD)--University of Pretoria, 2015.
tm2016
Dogmatics and Christian Ethics
PhD
Unrestricted
23
Clement, Daniel Joseph. "Maintaining unity in a culturally diverse church table fellowship at Syrian Antioch, a case study /". Theological Research Exchange Network (TREN), 1991. http://www.tren.com.
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24
Norsworthy, C. Gray. "Coming together, multicongregational and multicultural unity and diversity through the eucharist". Chicago, Ill : McCormick Theological Seminary, 1997. http://www.tren.com.
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25
Loane, Edward Alexander. "William Temple and the practice of church unity : a theological and historical assessment". Thesis, University of Cambridge, 2015. https://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.709103.
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26
Christiansen, Daniel L. "The sanctificocentric [hilasmos] 1 John 2:2 and the unity of the church /". Theological Research Exchange Network (TREN), 1995. http://www.tren.com.
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27
Baz, Charles N. "Unity in Antioch between the Eastern Orthodox and the Oriental Orthodox churches /". Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.
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28
Gallahair, William Lyle. "A plan for building church unity within a highly transient military congregation by utilizing Paul's body of Christ motif". Fort Worth, TX : Southwestern Baptist Theological Seminary, 2008. http://dx.doi.org/10.2986/tren.049-0499.
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29
Dolezal, James E. "Unity without uniformity taking account of John Owen's nonconformity /". Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p036-0388.
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30
Bruce, Robert T. "Experimenting with unity the Open Forum between the Christian Church/Churches of Christ and the Church of God (Anderson, Indiana) /". Theological Research Exchange Network (TREN), 1997. http://www.tren.com.
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31
Johnson, Melissa Ann. "Subordinate saints : women and the founding of Third Church, Boston, 1669-1674". PDXScholar, 2009. https://pdxscholar.library.pdx.edu/open_access_etds/3662.
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Although seventeenth-century New England has been one of the most heavily studied subjects in American history, women's lived experience of Puritan church membership has been incompletely understood. Histories of New England's Puritan churches have often assumed membership to have had universal implications, and studies of New England women either have focused on dissenting women or have neglected women's religious lives altogether despite the centrality of religion to the structure of New England society and culture.
This thesis uses pamphlets, sermons, and church records to demonstrate that women's church membership in Massachusetts's Puritan churches differed from men's because women were prohibited from speaking in church or from voting in church government. Despite the Puritan emphasis on spiritual equality, women experienced a modified form of membership stemming from their subordinate place in the social hierarchy.
32
Daniels, William Julius. "Van Sendingkerk tot Verenigde Gereformeerde Kerk in Suider Afrika: 1960-1997". Thesis, University of the Western Cape, 1998. http://etd.uwc.ac.za/index.php?module=etd&.
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33
Brantley, John T. "Practicing Koinonia in worship: creating Christian unity in a southern rural United Methodist church". DigitalCommons@Robert W. Woodruff Library, Atlanta University Center, 2000. http://digitalcommons.auctr.edu/dissertations/368.
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This dissertation asks, how the intentional practice of being a Koinonia fellowship, primarily in the context of worship, promotes transformation in the attitudes and behaviors of white, Southern, rural United Methodist church members specifically measuring the transformation of attitudes and behaviors of church members’ racial prejudice. Through this work members grow in adapting new ways of including all God’s people through worship that shares God’s power. A well resourced, creative worship team consisting of members will help the congregation gain investment and acceptance to use worship as a means of reconciliation and rebuilding the ways we relate as people of God. The key terms in this study are koinonia, people of God, community, fellowship, racism, and worship. The model for ‘worship design’ focuses on prayer, engaging Scripture, brainstorming, time to process, reviews and feedback to make worship a fertile place of reconciliation.
After implementing a six month season of developing and implementing worship that teaches and models a koinonia fellowship this work concludes that practicing “becoming koinonia” can motivate a congregation through meaningful opportunities and weekly worship to experience participation with God and all the people of God. Consistent participation in weekly interactive models, developed by an inclusively driven worship team, builds a greater experience of koinonia comfort in the context of worship transforming the attitudes of persons in the congregation in general and specifically toward attitudes of racism. Members increased their willingness to invite and include others in worship. One of the most promising indications ofthe effect of koinonia fellowship and transformation is seen in those who reported they were less like to change their views on race relations who did indicate an increased willingness to change their views. Finally, the congregation’s awareness of the diversity of their larger community increased toward the actual make up of the community.
For these reasons I believe that both the Winterville United Methodist Church and I have learn a great deal about the practical application ofbecome more fully a koinonia fellowship and there by more fully the people God calls and creates us to be. Finally, it is my assumption that as embedded beliefs and core attitudes are learned over a life time, the longer a congregation intentionally models koinonia fellowship the more impact the worship has to transform the members.
34
Hearden, Maura E. "The Mother of Christ as a symbol of Christian unity a case study for ecumenical dialogue /". 24-page ProQuest preview, 2008. http://proquest.umi.com/pqdweb?did=1538430211&sid=2&Fmt=2&clientId=10355&RQT=309&VName=PQD.
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35
Paulet, Lucian. "The Holy Spirit as the principle of ecclesial unity in the thought of Yves Congar". Theological Research Exchange Network (TREN), 2002. http://www.tren.com.
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36
Ahn, K. S. "Mission in unity : an investigation into the question of unity as it has arisen in the Presbyterian Church of Korea and its world mission". Thesis, University of Cambridge, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.595396.
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There is an imbalance of literature on church, mission, and unity. It has often been argued the three are so close they can no longer be understood separately; scholars began to use the term ‘mission and unity’ or ‘mission in unity’. However, few, if any, works approach individual national or denominational church history in this comprehensive way. This study is an attempt to fill the gap on the issue of unity in Korean Christianity, particularly the Presbyterian Church of Korea (PCK). The PCK has responded to various foreign challenges in an indigenous way, on the one hand, and has struggled with its own indigenous problems, both ecclesiastical and socio-political, on the other. This study is to examine the process of indigenisation of the issue of unity in the PCK. Centring on the PCK, there have been four simultaneous histories: the church history of the PCK, the mission history of the missions, both expatriate and indigenous, and the ecumenical movement; and the interaction between these histories is indispensable to understand the issue of unity. Through various ecclesiastical and socio-political challenges, the ecumenicity of the PCK continues to grow, although slowly and incompletely, and thus the PCK is expected to play a role of a bridge-builder, as a divided unifier, in the polarised church and the conflict ridden world.
37
Xapile, Spiwo Patrick. "The quest for unity between the Bantu Presbyterian Church of South Africa and the Presbyterian Church of Southern Africa, 1959-1973". Thesis, Stellenbosch : Stellenbosch University, 2000. http://hdl.handle.net/10019.1/70309.
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Thesis (DTh)--Stellenbosch University, 2000.ENGLISH ABSTRACT: Nineteenth century Presbyterian witness in South Africa provides us with a wonderful testimony of close work relationships between ministers that served independent colonial congregations and missionaries in native mission stations. However, these relationships remained good as long as these two streams of Presbyterianism were kept separate. Attempts to form one Church failed resulting to the formation of the Presbyterian Church in South Africa, a coming together of some mission and colonial congregations, in 1897. The majority of mission congregations stayed out of this union and formed themselves into the Bantu Presbyterian Church in 1923. From the beginning of the twentieth century the Ecumenical Movement posed a challenge to the world church, condemning her inability to live as the Body of Christ and as God's one big family. South Africa witnessed a deeper polarization of society through the rise of divisive nationalist ideas among Africans and Europeans. Churches did not escape this wave of thought. They also could not ignore the challenge by the World Council of Churches. Unity talks started just after 1923 and took a serious turn in 1959 under the heat of South Africa's racist policies. In the same year a Committee on Union Negotiations was appointed by both Churches. It had become very clear that a divided witness was a mockery of Presbyterian witness as well as of Christian witness in general. This was evident in continued conflict in areas where work overlapped. Africans in both Churches did not understand why there were two Presbyterian Churches. They changed Churches as it suited them sometimes to avoid disciplinary action. Whilst there was a desire to have the two Churches unite problems relating to,: 1. the laws of the land, the legal policy of the Government, that of separate development and an un-Christ-like attitude of Whites towards blacks weighed heavily in the minds of most people. 2. a distorted Christian understanding of the members of both Churches as the Body of Christ due to lack of theological reflection, 3. suspicion and mistrust of each other 4. and an inadequate or total lack of information on unity negotiations with decisions only at the top with very little or no input from most congregations derailed all attempts on union. There were genuine fears on both sides. Blacks had learnt never to trust white people. These negotiations came to an end in 1973 with the Presbyterian Church of Southern Africa voting in favour and the Bantu Presbyterian Church against. In 1994 another attempt was made. This time the laws of .the land had changed, Both Churches had come to accept the need to come together. Past hurts were addressed and this led to the formation of the Uniting Presbyterian Church in Southern Africa on the 26th September 1999. It is still not too late. We can still help make this union have real meaning to most people at grass root level. We must help people develop trust, create a strong theological base and mobilize them around a better understanding of the church.
AFRIKAANSE OPSOMMING: Negentiende eeuse Presbiteriaanse getuienis in Suid-Afrika verskaf aan ons 'n wonderlike getuienis van noue werksverhoudings tussen predikante, wat onafhanklike van koloniale gemeentes gedien het, en sendelinge wat die inheemse bevolking vanuit sendingstasies bedien het. Hierdie verhouding het goed gewerk solank as wat die twee Presbiteriaanse strome apart gehou is. Pogings om een kerk te vorm het misluk en aanleiding gegee tot die stigting van die Presbiteriaanse Kerk van Suid-Afrika deur die samevoeging van 'n aantal sendingstasies en koloniale gemeentes in 1897. Die meerderheid sendinggemeentes het egter buite hierdie kerkeenheid gebly en hulleself gedurende 1923 georganiseer as die "Bantu Presbyterian Chuch". Sedert die begin van die twintigste eeu het die Ekumeniese Beweging 'n uitdaging aan die Wereldkerk gerig deur haar onverrnoe tot uitlewing van "die liggaam van Christus" en "God se groot familie" te veroordeel. Suid-Afrika is verder gepolariseer deur die opkoms van verdelende nasionalistiese idees tussen die Swart en Wit gedeeltes van die bevolking. Die Kerke het nie ontsnap aan hierdie kennisgolf nie en hulle kon ook nie die uitdaging van die Wereldraad van Kerke ignoreer nie. Versoeningsgesprekke het net na 1923 begin en In ernstige wending in 1959 geneem veral as gevolg van Suid-Afrika se toenemende rassistiese beleidsrigtings. In dieselfde jaar is In Komitee van Eenheidsonderhandeling deur beide Kerke aangestel. Dit was duidelik dat die verdeelde geestelike uitlewing In bespotting van beide Presbiteriaanse sowel as Christelike getuienis gemaak het. Daar was volgehoue konflik binne areas waar werk oorvleuel het en Swartmense het nie verstaan waarom daar twee Presbiteriaanse Kerke was nie. Hulle het dan ook na willekeur van Kerk verander ten einde dissiplinere stappe te voorkom. Alhoewel daar 'n begeerte vir die vereniging van die twee kerke was is dit ernstig belemmer deur o.a.: 1. Die wette van die land, die regsbeleid van die Regering, afsonderlike ontwikkeling en In on-christelike houding van Blankes teenoor Swartes. 2. 'n Verwronge begrip van die Kerk (as Liggaam van Christus) onder gemeentelede, hoofsaaklik as gevolg van 'n gebrek aan teologiese refleksie. 3. Agterdog en wantroue en 4. 'n onvoldoende of selfs totale gebrek aan inligting oor eenheidsonderhandelings. Besluite is slegs in die topstruktuur geneem en daar was weinig of geen insette van die afsonderlike gemeentes nie. Bogenoemde faktore het aile pogings tot eenheid ontspoor, daar was werklike vrese aan beide kante en Swartes het 'n totale wantroue in Blankes ontwikkel. Die onderhandeling het in 1973 tot 'n einde gekom toe die Presbiteriaanse Kerk van Suidelike Afrika ten gunste van en die "Bantu Presbyterian Church" teen eenwording gestem het. 'n Verdere poging tot eenwording is in 1994 aangewend. Teen hierdie tyd was die landswette reeds gewysig en beide Kerke het die onderlinge behoefte aan mekaar besef. Verskille van die verled~ is aangespreek en die "United Presbyterian Church in South Africa" is op 26 September 1999 gestig. Hierdie eenwording was nie te laat nie en dit kan werklike betekenis vir mense op grondvlak he. Mense moet egter gehelp word om vertroue te ontwikkel, In sterk teologiese basis moet ontwikkel word en hulle moet gemobiliseer word tot 'n beter begrip van die kerk.
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Hall, Douglas Leon. "Authoritarian theology in the Boston Church of Christ a short-circuit of Christianity /". Theological Research Exchange Network (TREN), 1991. http://www.tren.com.
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Peterlin, Davorin. "The motif of order and unity in First Clement and disorder and disunity in the post-apostolic Corinthian church". Theological Research Exchange Network (TREN), 1988. http://www.tren.com.
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Abramson, Christina W. "Many are called, few are chosen a study of youth ministry efforts in Boston /". Theological Research Exchange Network (TREN), 1995. http://www.tren.com.
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Jordaan, Gabriel Jacobus. "History of the Dutch Reformed Church mission in Sekhukhuneland and church development 1875-1994". Thesis, University of Pretoria, 2011. http://hdl.handle.net/2263/24506.
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The first chapter deals with the concept of mission history, the choice of research method, the phases of mission work in Sekhukhuneland and the establishment of the different congregations in the Presbytery of Burger. The second chapter contains the story of the Pedi and their country, as well as that of other groups like the Swazi and the Ndebele. From Chapter 3 the pioneering mission work of evangelists and missionaries is described. The role that evangelist Phillipus Mantsene played since 1875 until his death in 1915, as well as his supporters, Rev and Mrs AP Burger, laid the foundation for the involvement of the Transvaal Vrouesendingvereniging, which was established on 15th November 1905. This led to the calling of Rev and Mrs AJ Rousseau, who pioneered the first mission station in Sekhukhuneland, called BURGER, which was officially opened in 1929 (Chapter 8). This is followed by a description of the monumental work done by missionary Jacobus Murray Louw at Maandagshoek Mission Station from 1st April 1944 to January 1962. The first black missionary for this area, Rev EM Phatudi, was ordained with him on 27th March 1943 at Mphahlele, and for a few years the two worked together in Sekhukhuneland. Phatudi’s mother, who was the daughter of the late Kgoši Sekhukhune and his father, chief Mmutle III, saw to it that he became a special person in the history of the DRC Mission. He was one of the great leaders of the NGKA, as will be seen in Chapter 10. Since partnership is the theme that dominates in this research, ample space is given to the work of evangelists in the history of the DRC’s support mission in Sekhukhuneland. They were the missionaries’ partners in establishing the Kingdom of God among the Pedi, Swazi and Ndebele of Sekhukhuneland. With the help of Rev MJ Mankoe who served in the congregation of Burger (Chapter 26), I have been able to paint several life-sketches of the early pioneering evangelists who worked diligently and under difficult circumstances, shoulder to shoulder with the missionaries (Chapter 11). The history of each of the mission stations which functioned in Sekhukhuneland is dealt with in Chapters 12 to 14. The missionaries who pioneered these stations and their co-workers made a major contribution to the growth of the mission church and the forming of the Presbytery of Burger. The history of each of these mission stations, as well as the different congregations resulting from these stations, is described. The time came for consolidating the borders and the placing of black ministers. This was the work of the Planning Commission of the Presbytery of Burger in 1965 and 1966. Chapters 16 to 22 describe the borders, different wards and names of the congregations. The strategy behind this was to ensure that the missionaries, white and black, could occupy equal posts. Once this was completed, a new phase of partnership came into being, as described in Chapters 24 to 30. During this time the phasing out of evangelists took place, as is dealt with in Chapter 31. The two legs that carried missionary work up to this stage became weaker and weaker. Firstly, evangelists left or became full ministers, and secondly the need for a white minister or white missionary fell away. It has also been necessary to describe the circumstances, experiences, views and contributions made by missionaries to prepare the step-out and take-over stages of the phasing-out period from Church-Mission partnership towards full independence and Church-Church partnership. In Chapter 33 a bird’s eye view is taken of the phases of partnership in the DRC’s mission work in Sekhukhuneland. One has to conclude that the circumstances and conditions of the members of the NGKA were harsh. They were struggling against poverty, difficult living conditions, sickness and unemployment. The endeavour for unity among churches, the great topics of church growth and the development of their church to full financial independence could not receive their full attention. In conclusion, I reflect on post-1994 developments in a wider context, based on the study of the previous phases. I also look at the DRC since 1994, asking whether the DRC is still serious about mission work and the mission call. Another chapter was added to reflect on partnership, asking whether this was the answer to problems and tensions. A historical journey since Whitby (1947) is taken and the role the Ecumenical Movements have played since then in the young churches in South Africa is summarized. The great concepts of missio Dei, kerygma, diakonia and koinonia are evaluated in the light of partnership and obedience which was the theme of Whitby, but also the theme that caused continual dialogue, especially amongst the Evangelicals and the Ecumenical Movements.Thesis (PhD)--University of Pretoria, 2011.
Science of Religion and Missiology
unrestricted
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Wilson, John. "The religious contribution of C.H. Mason and the Church of God in Christ toward racial unity". Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.
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Page, Steven Larry. "Two wisdoms, two spirits, and church unity an exegetical analysis of 1 Corinthians 2:6-16 /". Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p062-0283.
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Zivkovic, Zoran. "The Church-State Symphonia Resounding Through Third Rome : The Strive for Transnational Religious Identity and Unity". Thesis, Linköpings universitet, Institutionen för ekonomisk och industriell utveckling, 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:liu:diva-166573.
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The Soviet Union population was unified under the shared belief of being a part of a common goal for proletarianism, in disregard of religion. These sentiments were prevalent up until the union’s dissolution. Something which created an identity void, reinvigorating the need for spirituality. The idea of belonging to a Church was encouraged, in which Orthodoxy emerged as a solution for the lack of identity and provided a source of piety for the people. Amalgamating the scattered religious community, essentially providing a catalyst for creating an identity based on a cultural belonging to a historical past. This thesis presents the Russian Orthodox Church’s politicised role in Russia, that in turn has created an identity marker for Russians. From this, an understanding stems for the outcome of Russia’s and the ROCs attempt to exert cultural values through Soft power on Ukraine and Belarus. Fundamentally illustrating that the two states’ preconceived identities differs to the extent that they either welcome or reject these notions.
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Nyatyowa, Themba Shadrack. "The unification process in the family of the Dutch Reformed Churches from 1975-1994: a critical evaluation". Thesis, University of the Western Cape, 1999. http://etd.uwc.ac.za/index.php?module=etd&.
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Taylor, Kurt. "Christ's commission and Lutheran schools". Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p028-0265.
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Walton, Paul Harold. "Presbyteral Services of Ordination, 1977-1995 : The Uniting Church in Australia ‘within the faith and unity of the One Holy Catholic and Apostolic Church’". Thesis, Griffith University, 2010. http://hdl.handle.net/10072/366640.
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This thesis examines whether the presbyteral ordination rite of the Uniting Church conforms to acceptable ecumenical practice in the western Christian tradition and thereby supports the claim that its presbyters are ordained as ministers in the Church catholic. It looks at the period 1977-1995, a particularly active time for the Commission on Liturgy in the writing of services of ordination. Appendix C outlines developments since that time.
The Uniting Church in Australia, formed from the union of Congregational, Methodist and Presbyterian Churches in 1977, declares that it ‘lives and works within the faith and unity of the One Holy Catholic and Apostolic Church’ (Basis of Union, para. 2; the Basis is the Uniting Church’s foundational document).
One consequence of this declaration is its claim to ordain its ministers of the Word (presbyters) as ministers in the Church catholic. This thesis examines whether the course that the Uniting Church has taken in its liturgical practices of ordination of ministers of the Word has been consistent with its own assertions; or whether, while still continuing to make the same claims, the Uniting Church has paid insufficient attention to the witness of the Church catholic.
The Uniting Church was formed as a Church that found the Faith in the sources received from the Church catholic—in Christ the Word, in the scriptures, in the Apostles’ and Nicene Creeds, and in its foundational documents from the Protestant Reformation and the Wesleyan revival. Consistent with this, the members of the Joint Commission on Church Union sought to establish a ministry accepted by all, with a threefold ordering of bishops, presbyters and deacons. This goal proved elusive. The full working out of this vision involved
a proposed Concordat with the Church of South India. That Church would be invited to send bishops to ordain bishops in the Uniting Church, so that the sign of apostolic succession would be both given and received by the new Church. The Joint Committee on Church Union was unable to agree on this proposal, and so it was stillborn.
The Joint Committee could then have aimed lower, for a form of ordained ministry that was more narrowly-rooted in the traditions stemming from the Reformation and the Wesleyan revival. However, the ordination rite of the Uniting Church from 1977 onwards has seen ordination as conferred in the name of Christ through the authority of the presbytery ‘by prayer and the laying on of hands in the presence of a worshipping congregation’, as
mandated by the Basis of Union (para. 14(a)). It has also located ordination within the context of the eucharist; neither practice was inevitable, given that neither is practised by all Reformed churches.
In examining the question of whether the presbyteral ordination rite of the Uniting Church in the period 1977-1995 supports the claim that its presbyters are ordained as ministers in the Church of God, attention has been paid to the framework of James Puglisi. Puglisi’s schema of the process of admission to ordained ministry provides a lingua franca for this process from different traditions, and the thesis will show that the various revisions of the Uniting
Church’s rite of ordination follow this framework.
The principle of lex orandi, lex credendi is worked out in the Uniting Church predominantly by the conforming of liturgy to doctrinal statement. In the 1992 service this relationship of doctrine and liturgy was stretched almost to breaking point, though the Commission on Liturgy sought to mitigate the effects of the decision of the Sixth Assembly in 1991 (summarised as ‘one ordination, two accreditations’) that marked a distancing from the practice of the Church catholic. The Uniting Church’s commitment to having as ecumenically recognisable a ministry as possible is shown in the correction of this anomaly at the very first opportunity, at the Seventh Assembly in 1994.
As part of the background to the analysis of the Uniting Church’s claims to the ordination of its presbyters as part of the Church catholic, the forms that ministry took in the New Testament and early Church period are sketched, along with a discussion of ministry in various streams of the Protestant Reformation. Liturgies from the Apostolic Tradition attributed to Hippolytus, dating from perhaps the third-century, through the Reformation to the present day are also examined, particularly those that influenced the writing of Uniting
Church liturgies.
The various versions of the Uniting Church rite of ordination are commented upon, interspersed with a discussion of the debate that was occurring at the time in the Uniting Church Assembly, and—in the case of Baptism, Eucharist and Ministry—ecumenically.
The Basis of Union clearly states ‘the Presbytery will ordain by prayer and the laying on of hands in the presence of a worshipping congregation’ (para. 14(a)), and leaves room open for a renewal of the diaconate (para. 14(c)) and for an episcopal office (para. 16). The diaconate was renewed by the Sixth Assembly in 1991, which was implemented in an idiosyncratic way, by ordaining to ‘ministry in Christ’s church’ and then ‘accrediting’ to the ministry of the Word or the diaconate. Had this form of commissioning for ministry become
entrenched in the Uniting Church, this thesis argues that the Uniting Church would not be able to sustain the claim that it ordained ministers of the Word into the ministry of the Church catholic. However, the Seventh Assembly in 1994 overturned this decision, and re-established the ministry of the Word as a separate ordination.
This thesis concludes that because the form of the rite conforms to acceptable ecumenical practice in the western Christian tradition, and because the decision of the Seventh Assembly in 1994 enabled a restoration of ordination by prayer and the imposition of hands, the Uniting Church can indeed make the claim that it ordains its ministers of the Word as ministers of the Church catholic.Thesis (PhD Doctorate)
Doctor of Philosophy (PhD)
School of Humanities
Arts, Education and Law
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Lamansky, Curtis J. "An analysis of the modern Evangelicals and Roman Catholics Together movement in light of the New Testament theology of unity". Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.
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Landry, Stan Michael. "That All May be One? Church Unity, Luther Memory, and Ideas of the German Nation, 1817-1883". Diss., The University of Arizona, 2010. http://hdl.handle.net/10150/193760.
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The early nineteenth century was a period in which the German confessional divide increasingly became a national-political problem. After the dissolution of the Holy Roman Empire (1806) and the Wars of Liberation (1813-1815), Germans became consumed with how to build a nation. Religion was still a salient manifestation of German identity and difference in the nineteenth century, and the confessional divide between Catholics and Protestants remained the most significant impediment to German national unity. Bridging the confessional divide was essential to realizing national unity, but one could only address the separation of the confessions by directly confronting, or at least thinking around, memories of Martin Luther and the Protestant Reformation. This dissertation examines how proponents of church unity used and abused memories of Luther and the Reformation to imagine German confessional and national unity from 1817 through 1883. It employs the insights and methods of collective memory research to read the sermons and speeches, pamphlets and poems, histories and hagiographies produced by ecumenical clergy and laity to commemorate Luther and the Reformation, and to understand how efforts toward church unity informed contemporary ideas of German confessional and national identity and unity.Histories of nineteenth-century German society, culture, and politics have been predicated on the ostensible strength of the confessional divide. This dissertation, however, looks at nineteenth-century German history, and the history of nineteenth-century German nationalism in particular, from an interconfessional perspective--one that acknowledges the interaction and overlapping histories of German Catholics and Protestants rather than treating each group separately. Recent histories of the relationship between German religion and nationalism have considered how confessional alterity was used to construct confessionally and racially-exclusive ideas of the German nation. This dissertation complements those histories by revealing how notions of confessional unity, rather than difference, were employed in the construction of the German nation. As such, the history of ecumenism in nineteenth-century Germany represents an alternative history of German nationalism; one that imagined a German nation through a reunion of the separated confessions, rather than on the basis of iron and blood.
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Dudek, Stephen Stanley. "Drawn into the circle of God's love a congregational study of unity and diversity /". Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.
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