“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).     

ETHICS AND EPISTEMOLOGY Ecclesial Existence in a Postmodern Era

This essay endeavors to show that application of a universalist epistemic method in theological ethics results in a construal of God, which is, from a biblical perspective, reductionist, and is a form of ethics in which universality is achieved at the expense of plurality. It argues for the formal possibility of an ecclesial ethics grounded in a tradition‐centered rationality. It further argues that such an ethic need not result in a narrow and defensive sectarianism, a rigid and static orthodoxy, or an authoritarian dogmatism. The posture of an ecclesial ethic based on the kind of critical realism advocated here may retain an apologetic and dialogical relation with the broader society, as it seeks to embody the incarnational narrative in its particular context.     

Faith in Christ today: An engagement with Klaus Nürnberger

Today's Lutheran theologian must retrieve his or her particular Christian tradition while articulating the faith for our globalized twenty‐first‐century context. South African Klaus Nürnberger's new two‐volume systematic theology, Faith in Christ Today, adds heat to the current creative flurry of red‐hot systematic theologies. Nürnberger, who is oriented both to God's future and the world's future, places the theological articulation of the faith within the context of the worldwide and multi‐cultural Christian church. We all can learn from Nürnberger.     

Unity for the sake of missions

Pentecostal-Charismatic Christians form a block of over 600 million people inside Christianity. This article assesses the theological and missiological reasons behind the development of Pentecostal-Charismatic Christians since the beginning of the 20th century. Pentecostals have been hesitant in developing contacts with the World Council of Churches (WCC) and conciliar churches, fearing to be connected to a collaboration that is more human-oriented than spirit-oriented. Slowly, however, the openness toward visible, concrete cooperation on a larger basis has developed in mutual dialogue with others, such as the Global Christian Forum, which represents the Roman Catholic Church, the WCC, the World Evangelical Alliance, and the Pentecostal World Fellowship. Pentecostals today are involved in many kinds of collaboration between the different denominations among themselves but also with other evangelical and even conciliar churches when possible, to fulfil the Great Commission of Jesus Christ.     

Notae ecclesiae in Luther's Von den Konziliis und Kirchen

In times of crisis such as the Reformation, the quest for the true Church comes into focus. In Luther's most important contribution to this question, Von den Konziliis und Kirchen (1539), he rejects the idea that the history of Fathers and Councils could be the solution, though the Councils are significant as defence of the biblical faith. Instead, Luther identifies the true Church as the place where the Spirit sanctifies believers through the word of God, which is the most important nota ecclesiae. The presence of the divine as fact and goal is thus what characterises the true Church.     

Connected to the wellspring: ecclesiological capabilities of small groups of adolescents

The relationship between adolescents and institutional manifestations of church is often problematic. Nevertheless, adolescents still have a need to talk about and to experience faith together with other adolescents. When institutional activities are not available or do not satisfy the needs of the adolescents they sometimes create their own small groups and (informal) meetings to affirm their faith integrated in their (social) lives. Sociological studies also show the tendency to create their own small groups (tribes) besides existing groups of institutional organisations. In this article the question posed is how this more tribal way of being together can be seen as church. Is a (new) form of ecclesiology possible in a world of small groups, networks, social media? This article describes ecclesiological capabilities in a complex sociological environment for adolescents.     

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.     

Beyond Crucifixion: Remaining Christian after Sexual Abuse

Abstract

Christian survivors have frequently likened their experiences of sexual abuse to crucifixion. While it is understandable that many cannot reconcile their experiences within their faith tradition, the question of how it is possible to move forward within a Christian framework which accommodates the experience of sexual abuse has tended to be overlooked. In doing so, this article considers why identifying with the crucified Christ may be an important step in the process of moving forward, and why the terminology "survivor" may be preferable to "victim." The challenge to move forward may require churches and church personnel to consider whether they need to do some things differently. Above all, this requires integrity for the individuals and communities involved rather than a one-size-fits-all approach.     

The Viability of Christian Same-Sex Unions: Why Scripturally Normed Faith Communities Must Support Homosexual Relationships

Abstract

This article examines the common, competing lay theologies employed to address the viability of Christian same-sex unions and critiques their problematic underpinnings. Particular attention is given to the unproductive hermeneutical dynamics that have characterized the debate over this issue. After a critical examination of the relevant biblical texts and other foundational assumptions, the author proposes a biblical theology of Christian same-sex unions as a constructive, conciliatory alternative. The author contends that Christian communities that grant a controlling influence to the Bible as Scripture must accept the biblical testimony on the identity of human beings and the calling of human beings to image God's covenant faithfulness through the gift of sexuality, regardless of sexual orientation. The article is written primarily with clergy in mind, specifically to offer resources for providing guidance in ecclesial processes of discernment on the issue of Christian same-sex unions.     

Mission of the Church Under Pressure—An Orthodox Perspective

Mission always has focused on the constituent elements of the church, which are an intrinsic part of the church's very existence. Mission therefore is defined directly in relation to evangelism. This study aims to present briefly two of the today's missionary challenges from an Orthodox perspective. The first is how to preserve cultural and religious identity in a polymorphic society in all aspects, and how to eliminate the risk of confusing it with an ideology. The second refers to the missionary dimension of monasticism and the efficiency of the professional practice of the spiritual competences.