Pentecostal Gift to Christian Unity: Its Possibility in the New Global Context

Church unity has been much discussed, particularly around the centenary of the Edinburgh Missionary Conference. Pentecostalism, as a new player in today's global Christianity, comes with its unique potential toward church unity and corporation. This study identifies three such gifts: numerical growth, spontaneous ecumenicity through worship, and missional cooperation. The study concludes with a self‐critical caution for fellow Pentecostals and the world church so that these gifts would be strengthened.     

PNEUMATOLOGICAL RELATIONS AND CHRISTIAN DISUNITY IN THEOLOGY‐SCIENCE DIALOGUE

Ecclesial divisions shape and distort the developing interdisciplinary dialogue between Christian theology and the natural and social sciences in ways that can be better understood by focusing on pneumatology, specifically on the variety of ways in which by grace we relate to the Holy Spirit—as giver of life, as Lord, as powerful anointing, as God's gift of wisdom, and as wellspring from Jesus Christ. Each denominational camp of Christians has centered its appreciation of the Holy Spirit on one of these relationships, sometimes to the neglect or marginalization of others. This appreciation drives the favoring of some scientific disciplines and suspicion of others. For instance, Pentecostals and charismatics emphasize the Spirit upon us, speaking through the prophets. This tends to privilege personal narrative and testimony. The closest cognate science is cultural anthropology. Issues of social construction of reality, cultural imperialism and relativism, and narrative history dominate consideration of science's theological possibilities and pitfalls in ways distinctive to that pneumatological camp. Engagement and disengagement with other disciplines of learning are driven in part by our theological loyalties and antipathies to unreconciled bodies. Hence a fuller engagement with the sciences becomes an ecumenical task, not just a generically Christian or specifically Pentecostal or Wesleyan one.     

The Wiley-Blackwell Companion to the Anglican Communion

As a complement to the many studies pointing to tensions, compromises and juxtapositions in Lumen Gentium (LG), this article, published on the occasion of the 50th anniversary of the promulgation of the dogmatic constitution, aims, by means of a lectio continua, to defend the document's profound coherence. In each chapter the Council fathers made it clear that – whether it pertains to the people of God as a whole or to the laity, the religious, the bishops, the Pope or even the Blessed Virgin Mary – nothing happens in the Church as a merely human act, apart from the will of Christ or the inspiration of the Holy Spirit. The first image applied to the Church in LG 1 – that the Church shares in Christ's mission – and its explanation in LG 8 that the Church is ‘one complex reality comprising a human and a divine element’, therefore, can be considered as a perfect summary of the entire constitution and of the nature and mission of the Church.     

When a Theological Institution Becomes Ecumenical: A Focus on the Process and Experience

Det teologiske menighetsfakultet, or MF Norwegian School of Theology, has undergone an extensive development. From representing a strong Lutheran confessionalism, the new face of the faculty has changed to be more ecumenical in character. This article presents this story, gives insights into the historical process, and presents the current experiences of opening the school to non‐Lutheran students and teachers. On the basis of this “case study,” the article reflects on ecumenical perspectives that could be constructive for the twenty‐first century.     

Exploring Pietism as an Intermediary for Lutheran‐Pentecostal Dialogue

The authors, a Lutheran and a Pentecostal, explore similarities and differences between their respective traditions using German Lutheran Pietism as a bridge. Parallels include conversionism, devotion to the Bible, practical holiness, missional activism, and opposition to the shortcomings of the religious status quo. Key divergences between the movements include the role of the sacraments, the place of manifestational gifts, and eschatology. The authors highlight how Pietism can be a useful channel and translator for dialogue.     

Christ's Love Moves the World to Reconciliation and Unity

This is the text of a Unity Statement approved on 8 September 2022 by the 11th Assembly of the World Council of Churches, which met in Karlsruhe, Germany, from 31 August to 8 September 2022. Successive WCC assemblies have offered a statement to inspire the churches to reflect on why they have chosen to journey together and the significance of the call to unity.     

Three Orthodox Models of Christian Unity: Traditionalist,Mainstream, Prophetic

The assumption is often made that the Orthodox Church has a unified approach to ecumenical engagement with other churches. This paper argues that while there is a ‘mainstream’ model (reflected especially in the thought of Georges Florovsky), there is also a minority ‘traditionalist’ model. While having radically different attitudes towards the modern ecumenical movement (traditionalists are vehemently opposed), both of these accept the premise that the historical Orthodox Church alone is the fullness of the Christian Church and that doctrinal agreement and incorporation into the Orthodox Church must precede sacramental communion. A more open alternative model (‘prophetic’) reflects proposals made in the twentieth century by theologians such as Sergius Bulgakov, Nicholas Afanasiev, Anton Kartashev and Nicholas Zernov. These were not taken up at the time but it is argued that they deserve to be studied again by Orthodox bishops and ecumenical leaders as possibilities for bold prophetic action toward Christian unity.     

The unity of the Church according to Calvin and its meaning for the churches in Indonesia

Since the founding of the Council of Churches in Indonesia (DGI), which later changed its name to the Communion of Churches in Indonesia (PGI), a recurring question has been asked about what kind of unity the DGI/PGI intends to achieve. This issue was discussed by the General Assemblies, from the first in 1950 until the 10th in 1984, with various ideas being put forward. Some underscored the unity of structural organisations, whereas others emphasised our spiritual unity in Christ. It was only at the 10th General Assembly held in 1984 at Ambon that Indonesian churches discovered the answer they had been seeking all that time. The unity they sought was a shared understanding of Christian doctrine, mutual recognition and acceptance, and co-operation in working together to carry out their task and calling in Indonesia. In this respect, I believe that the view of Indonesian church unity conforms to Calvin’s concept which does not stress organisational unity but rather spiritual oneness, oneness in Christ, and oneness in the basic principles of the faith, in recognising each other as having the true preaching of the Word and administration of the sacraments. It is this kind of unity which has been expressed in the Five Documents of Church Unity (LDKG), later called Documents on Church Unity (DKG). The churches of Indonesia can learn much from the view of church reformer John Calvin.     

Kotahitanga and koinonia in shalom as the objective of the mission of God

Evangelical theology and the missions that flowed from it was born in an era of high colonialism, shaped by enlightenment dualism and scientific method, under the influence of industrialization. As evangelical Christianity’s centre of gravity shifted south, global North dominance over its theology and missiology persisted, translated into new tongues. This paper, sensing a tipping point in evangelical thought as we emerge out of global pandemic disruption, proposes an alternative framing of church and missions from the collectivist perspective shared by those less affected by the influence of Western industrialization and individualism. It proposes that both the means and the objective of the mission of God should be common unity in-Christ. It shifts focus from the Great Commission to the Great Commitment, which emphasizes being one and holding fast to that unity for the joy that awaits those who persevere in mutuality. Along the way, the demonstration of whole-of-life covenantal community in-Christ serves as our witness to the world, which provides those of us in-Christ with an opportunity to explain the hope that we have and invite others to join us in the experience of God’s shalom goodness.     

An Ecclesia and Missio Crucis: Douglas John Hall's Contribution to the Missional Church Conversation

Canadian theologian Douglas John Hall's contextual analysis of the church in North America has contributed significantly to the missional church conversation; however, his own constructive ecclesiology has received less attention. This article presents and critically examines Hall's proposal of a “suffering church” and offers constructive suggestions for further developing it: expanding solidarity into accompaniment; shifting from the category of representation to reconciliation as the paradigm for the church's mission; and finally, considering the theology of the cross in more pneumatological terms.     

Pentecostal Mission: A German Free Church Perspective

The Pentecostal movement is growing worldwide. This applies both globally and to the German context. Pentecostal mission, therefore, plays an increasingly important role – a role that is also reflected in new networks and institutions emerging in Germany. As Pentecostal churches increase in importance, their ecumenical relationships are also moving into focus. The reproach of prosyletism arises repeatedly at the intersection of mission and ecumenism in ecumenical discussions. This article illustrates the development of ecumenical relations in Pentecostal churches in Germany from a Free Church perspective, viewing ecumenical challenges and opportunities in relation to approaches of church theory.     

The Church in St Ambrose of Milan

Abstract

A brief account is given of the life of St Ambrose and of modern scholarly views on his work. The Church was favoured by the Emperor Constantine and Christianity established as the state religion by the Emperor Theodosius. Ambrose might have been expected to have been interested in promoting the interests of the Church as an institutional and juridical organisation but he was in fact overwhelmingly interested in its spiritual aspect, as von Campenhausen asserts, opposed by Morino. The Church is seen in Ambrose's writings as the City of God and as the Kingdom of God into which believers are received. His understanding of the Church is markedly christocentric and biblical and is closely linked with his thinking on the Holy Spirit. This article also examines his attitude to the see of Rome, of which he did not recognise a general supremacy. The relevance for Christians today of Ambrose's experience of the Church as a unique spiritual fellowship is touched on.     

Koinonia as Ecumenical Opening for Baptists

This article discusses a new opening for Baptists’ role in multilateral ecumenical dialogue since the release of Baptism, Eucharist and Ministry. A shift of emphasis toward koinonia has embraced relationship as a model for ecumenical endeavours while maintaining a robust sense of the goal of visible unity. The article will discuss several ecumenical insights and further potential for Baptist ecumenical work as a result of the centrality of koinonia.     

“Towards a Global Vision of the Church”

After the publication of The Church: Towards a Common Vision (TCTCV) in 2013, the major task and challenge for the Faith and Order Commission's Study Group II has been the progress of the multilateral ecumenical dialogue on ecclesiology. The two subgroups of Study Group II have been working in close cooperation with each other, focusing on two major ways to achieve this progress. The focus of Subgroup 2 has been to harvest the fruits of the official responses to TCTCV. This is being done by the collection and analysis of the official responses to TCTCV, the identification of some key themes and issues that emerge from them, and the evaluation of how they point to the next steps. So far 74 responses have been received; however, geographically speaking, there has been essentially no response from the global South (there have been no responses from Africa, no responses from Latin America, and one from Asia); and, denominationally speaking, roughly 10 percent of the responses come from churches or streams that have not been part of the “traditional” ecumenical movement. Nevertheless, the latter regions and denominational families are crucial: they represent the largest and fastest‐growing part of global Christianity, and thus it is impossible to have a really “universal” and contemporary‐sensitive approach to ecclesiology without substantial input from them. Many of them have also not always been clearly or strongly part of the ecclesiological conversation before TCTCV, and thus it is even more important to include them from now on, and be enriching the multilateral ecclesiological conversation with their contributions as well. Hence, the focus of Subgroup 1 has been to broaden the table of ecclesiological dialogue, by getting into more and wider conversations with ecclesiological perspectives from regions (especially from Asia, Africa, and Latin America), denominational families (e.g., evangelical, Pentecostal, Independent churches, etc.), and forms of being church (e.g., movements, new monasticism, online churches, etc.) “which have not always been clearly or strongly part of discussions on the way to TCTCV, and whose understandings of ecclesiology we want to discover and to enter into dialogue with” (Caraiman minutes, p. 55; cf. Krakow report p. 1).     

机体蛋白质复杂性与植物药复方的统一

植物药复方是中医辨证施治的主要手段。药物是通过蛋白质起作用的。蛋白质复杂多样的功能与其时空的复杂演变密切相关,复方如何对蛋白质时空产生影响、如何对其结构与功能发生作用以及两者之间相互作用、相互影响的深入研究可能发现新的生命现象,为阐明疾病发病机理以及植物药的创新研制奠定理论基础和提供技术支持。     

The Way of Ecumenism: Gratitude and Commitment

This address to the Ecumenical Kirchentag in Germany in 2003 takes as its starting point the symbol of the church as the people of God on the way together to describe the ecumenical movement. This is a path that leads out of the security of structures, relying on the promise of God as a response to the call of the gospel to faith and the path of discipleship – the way of pilgrimage as it was described by the World Conference on Faith and Order in 1993 in Santiago de Compostela. After looking back at the milestones on the ecumenical journey toward communion in life, faith, and witness, the address highlights the significance of a mutual recognition of baptism by churches as representing a “Copernican revolution” in ecumenical dialogue, in which churches would commit themselves to mutual accountability in matters of faith and church order.     

酒精性脂肪性肝病与非酒精性脂肪性肝病的对立统一

脂肪性肝病从病因上分为酒精性和非酒精性FLD,两者在临床诊断标准、分型、针对性治疗措施方面显著不同;但在防治目标、非药物治疗、保肝护肝等基础治疗方面又是一致的,这种对立统一的关系对我们的临床诊疗有着重要的指导意义,在临床实践中需要通盘考虑。     

Belief Revision,Rational Choice and the Unity of Reason

Hans Rott has argued, most recently in his book Change, Choice and Inference, that certain formal correspondences between belief revision and rational choice have important philosophical implications, claiming that the former strongly indicate the unity of practical and theoretical reason as well as the primacy of practical reason. In this paper, I confront Rott's argument with three serious challenges. My conclusion is that, while Rott's work is indisputable as a formal achievement, the philosophical consequences he wants to draw are not forthcoming. This revised version was published online in August 2006 with corrections to the Cover Date.     

细菌感染性疾病中的对立统一规律与Quorum Sensing系统

引起人类细菌性感染的病原菌可以分为条件致病菌和非条件致病菌,不同性质的细菌引起的感染决定了感染矛盾的特殊性,对于不同质的矛盾,只有用不同质的方法才能解决。抗生素的发明和使用为人类控制感染性疾病的同时,这种单纯的“对抗”的解决方法也引出了一些新的矛盾。因此,细菌感染矛盾的特殊性决定我们不能采用千篇一律的“对抗斗争”形式,而必须寻求一种特殊的解决方式。对QS系统的研究发现在细菌表现致病性过程中发挥重要作用,通过QS系统减弱细菌的致病性而不杀死细菌的“抗致病性药物”来治疗感染成为一种新的抗感染思路,这种“抗致病性”概念使我们抗感染的态度从与细菌“对抗”转变为“共生”,因而QS系统可以为这种特殊矛盾提供一个合理的解决方式。