Christian Church
Part of a series on |
Christianity |
---|
In
For many
Most
The
Etymology
The Greek word ekklēsia, literally "called out" or "called forth" and commonly used to indicate a group of individuals called to gather for some function, in particular an assembly of the citizens of a city, as in Acts 19:32–41, is the New Testament term referring to the Christian Church (either a particular local group or the whole body of the faithful). In the Septuagint, the Greek word "ἐκκλησία" is used to translate the Hebrew "קהל" (qahal). Most Romance and Celtic languages use derivations of this word, either inherited or borrowed from the Latin form ecclesia.
The
The word is one of many direct Greek-to-Germanic loans of Christian terminology, via the
]History
The Christian Church originated in
Springing out of
The
Already in the 2nd century, Christians denounced teachings that they saw as
Use by early Christians
In using the word ἐκκλησία (ekklēsia),
The term ἐκκλησία appears in only two verses of the Gospels, in both cases in the Gospel of Matthew.[33] When Jesus says to Simon Peter, "You are Peter, and on this rock I will build my church",[35] the church is the community instituted by Christ, but in the other passage the church is the local community to which one belongs: "If he refuses to listen to them, tell it to the church."[36]
The term is used much more frequently in other parts of the New Testament, designating, as in the Gospel of Matthew, either an individual local community or all of them collectively. Even passages that do not use the term ἐκκλησία may refer to the church with other expressions, as in the first 14 chapters of the Epistle to the Romans, in which ἐκκλησία is totally absent but which repeatedly uses the cognate word κλήτοι (klētoi, "called").[37] The church may be referred to also through images traditionally employed in the Bible to speak of the people of God, such as the image of the vineyard used particularly in the Gospel of John.[34]
The New Testament never uses the adjectives "catholic" or "universal" with reference to the Christian Church, but does indicate that the local communities are one church, collectively, that Christians must always seek to be in concord, as the Congregation of God, that the Gospel must extend to the ends of the earth and to all nations, that the church is open to all peoples and must not be divided, etc.[33]
The first recorded application of "catholic" or "universal" to the church is by Ignatius of Antioch in about 107 in his Epistle to the Smyrnaeans, chapter VIII: "Wherever the bishop appears, there let the people be; as wherever Jesus Christ is, there is the Catholic Church."[38]
Christianity as Roman state religion
On February 27, 380, the Roman Empire officially adopted the Nicene version of Christianity as
On this date, Theodosius I decreed that only the followers of Trinitarian Christianity were entitled to be referred to as Catholic Christians, while all others were to be considered to be heretics, which was considered illegal.[39] In 385, this new legal situation resulted, in the first case of many to come, in the capital punishment of a heretic, namely Priscillian, condemned to death, with several of his followers, by a civil tribunal for the crime of magic.[40] In the centuries of state-sponsored Christianity that followed, pagans and heretical Christians were routinely persecuted by the Empire and the many kingdoms and countries that later occupied its place,[41] but some Germanic tribes remained Arian well into the Middle Ages[42] (see also Christendom).
The Church within the Roman Empire was organized under
Even after the
Once the
Starting in the
Great Schism of 1054
Although there had long been frictions between the
As a result of the
Protestant Reformation
The changes brought on by the Renaissance eventually led to the
Catholic tradition
The Catholic Church teaches in its doctrine that it is the original church founded by Christ on the Apostles in the 1st century AD.
The encyclical of
The papal encyclical
A 2007 declaration of the
The Catholic Church teaches that only corporate bodies of Christians led by bishops with valid holy orders can be recognized as "churches" in the proper sense. In Catholic documents, communities without such bishops are formally called ecclesial communities.
Eastern Orthodox tradition
The Eastern Orthodox Church claims to be the original Christian Church. The Eastern Orthodox Church bases its claim primarily on its assertion that it holds to traditions and beliefs of the original Christian Church. It also claims that four out of the five sees of the Pentarchy (excluding Rome) are still a part of it.
Oriental Orthodox tradition
The Oriental Orthodox Churches claims to be the original Christian Church. The Oriental Orthodox churches' bases their claim primarily on its assertion that it holds to traditions and beliefs of the original Christian Church. They never adopted the theory of the Nature of God, which was formulated later than the break that followed the Council of Chalcedon.
Lutheran tradition
The
Nevertheless, the Lutheran churches teach that "there are indeed true Christians in other churches" as "other denominations also preach the Word of God, though mixed with error"; since the proclamation of the Word of God bears fruit, Lutheran theology accepts the appellation "Church" for other Christian denominations.[60]
Anglican tradition
Reformed tradition
Methodist tradition
Baptist tradition
Many
Other Baptists do not adhere to Landmarkism and thus hold a broader understanding of what constitutes the true Christian Church, e.g. the American Baptist Churches (which are maintain ecumenical relations with other Churches).[73]
Pentecostal tradition
In Pentecostalism, "ecclesiology as seen through his concept of networks, where the Holy Spirit creates an openness in mission which allows for coordinated effort towards church planting and growth."[74]
Divisions and controversies
Today there is a wide diversity of Christian groups, with a variety of different doctrines and traditions. These controversies between the various branches of Christianity naturally include significant differences in their respective ecclesiologies.
Christian denominations
"Denomination" is a generic term for a distinct Christian body identified by traits such as a common name, structure, leadership, or doctrine. Individual bodies, however, may use alternative terms to describe themselves, such as "church" or "fellowship". Divisions between one group and another are defined by doctrine and church authority; issues such as the nature of Jesus, the authority of apostolic succession, eschatology, and papal primacy often separate one denomination from another. Groups of denominations often sharing broadly similar beliefs, practices, and historical ties are known as branches of Christianity.
Individual Christian denominations vary widely in the degree to which they recognize one another. Several claim to be the direct and sole authentic successor the church founded by Jesus Christ in the 1st century AD. Others, however, believe in denominationalism, where some or all Christian denominations are legitimate churches of the same religion regardless of their distinguishing labels, beliefs, and practices. Because of this concept, some Christian bodies reject the term "denomination" to describe themselves, to avoid implying equivalency with other churches or denominations.[citation needed]
The Catholic Church and Eastern Orthodox Church believe that the term one in the Nicene Creed describes and prescribes a visible institutional and doctrinal unity, not only geographically throughout the world, but also historically throughout history. They see unity as one of the four marks that the Creed attributes to the genuine Church, and the essence of a mark is to be visible. A church whose identity and belief varied from country to country and from age to age would not be "one" in their estimation. As such they see themselves not as a denomination, but as pre-denominational; not as one of many faith communities, but the original and sole true Church.[citation needed]
Many
Many
The
World Christianity
A number of historians have noted a twentieth-century "global shift" in Christianity, from a religion largely found in Europe and the Americas to one which is found in the
See also
- Chicago-Lambeth Quadrilateral
- Christian ecumenism
- Church architecture
- Church attendance
- Churching of women
- Evangelical Catholic
- Germanic Christianity
- Great Church
- High church and Low church
- Inculturation
- Kingdom of God
- List of Christian denominations
- List of Christian denominations by number of members
- List of popes
- Missiology
- Priesthood of all believers
- Restoration Movement
- Role of the Christian Church in civilization
- Unam sanctam
References
- ^ a b "The Original Christian Church". Orthodox Church in America. Retrieved 27 June 2021.
- ^ a b c Weaver, Jonathan (1900). Christian Theology: A Concise and Practical View of the Cardinal Doctrines and Institutions of Christianity. United Brethren Publishing House. p. 245.
There are distinctions between the general invisible church and the general visible church, which it is not necessary to carry out to the last analysis. In a sense, they are both visible. All who are members of the general invisible church are members of the general visible church. But all who are members of the general visible church are not members of the general invisible church. A clear and distinct difference between the visible and invisible church may be stated thus: (1) The general invisible church includes all out of every kindred and tongue and people and nation who are truly saved. No one denomination has in its communion all who belong to the invisible church. (2) The visible church includes all who are recognized as members of a Christian church. No one denomination can justly claim to be the general visible church.
- ^ a b "What do Catholics believe?". Roman Catholic Diocese of Lansing. Retrieved 29 June 2021.
We are the original Christian Church, which began when Jesus himself when he said to the Apostle Peter, "You are the rock on which I will build my church. The gates of hell will not prevail against it." Every pope since then has been part of an unbroken line of succession since Peter, the first pope.
- ^ "Eastern Orthodox Church". BBC. 11 June 2008. Retrieved 27 June 2021.
The doctrine of the Christian Church was established over the centuries at Councils dating from as early as 325CE where the leaders from all the Christian communities were represented.
- History. Retrieved 27 June 2021.
And yet, within three centuries, the Christian church could count some 3 million adherents.
- OCLC 38435185.
- ISBN 978-1-118-87443-1.
- ^ Schaff, Philip (1910). History of the Christian Church. William B. Eerdmans Publishing Company. p. 524.
- ^ Kinsman, Frederick Joseph (1924). Americanism and Catholicism. Longman. p. 203.
The one most talked about is the "Branch Theory," which assumes that the basis of unity is a valid priesthood. Given the priesthood, it is held that valid Sacraments unite in spite of schisms. Those who hold it assume that the Church is composed of Catholics, Eastern Orthodox, eastern heretics possessing undisputed Orders, and Old Catholics, Anglicans, Swedish Lutherans, Moravians, and any others who might be able to demonstrate that they had perpetuated a valid hierarchy. This is chiefly identified with High Church Anglicans and represents the survival of a seventeenth century contention against Puritans, that Anglicans were not to be classed with Continental Protestants.
- ^ "The Church". Catholic Encyclopedia. 2020. Retrieved 27 June 2021.
It would appear, then, indisputable that in the earliest years of the Christian Church ecclesiastical functions were in a large measure fulfilled by men who had been specially endowed for this purpose with "charismata" of the Holy Spirit, and that as long as these gifts endured, the local ministry occupied a position of less importance and influence.
- ^ Entry for Strong's #1577 - ἐκκλησία - StudyLight.org. Bible Lexicons - Old / New Testament Greek Lexical Dictionary. Retrieved October 20, 2019.
- ^ "Ekklesia: A Word Study". Acu.edu. Archived from the original on 3 September 2006. Retrieved 3 September 2013.
- ^ McKim, Donald K., Westminster Dictionary of Theological Terms, Westminster John Knox Press, 1996
- ^ Elwell & Comfort 2001, pp. 266, 828.
- Banner of Truth, 1949), 572.
- ^ Harper, Douglas (2001). "church". Online Etymology Dictionary. Retrieved 2008-01-18.
O.E. cirice "church," from W.Gmc. *kirika, from Gk. kyriake (oikia) "Lord's (house)," from kyrios "ruler, lord."
- ^ [1] - Smith's Bible Dictionary from 1884, page 452. Retrieved October 20, 2019.
- ^ Harper, Douglas (2001). "church". Online Etymology Dictionary. Retrieved 2008-01-18.
Gk. kyriakon (adj.) "of the Lord" was used of houses of Christian worship since c. 300, especially in the East, though it was less common in this sense than ekklesia or basilike.
- ^ "Pentecost | Christianity". Encyclopædia Britannica. Retrieved 4 November 2016.
- ^ "Religions - Christianity: Pentecost". bbc.co.uk. British Broadcasting Corporation (BBC). Retrieved 4 November 2016.
- ISBN 9780814659892. Retrieved 4 November 2016.
- ^ Acts 2
- ^ "Pentecost (Whitsunday)". Catholic Encyclopedia. Accessed on 4 November 2016.
- ^ Acts 10–15
- ^ "Church as an Institution", Dictionary of the History of Ideas, University of Virginia Library [2] Archived 2006-10-24 at the Wayback Machine
- ^ An Overview of Christian History, Catholic Resources for Bible, Liturgy, and More [3]
- ^ Herbermann, Charles, ed. (1913). Catholic Encyclopedia. New York: Robert Appleton Company. .
- ^ Donald H. Frew, Harran: Last Refuge of Classical Paganism Colorado State University Pueblo "The Virtual Pomegranate". Archived from the original on 2004-08-26. Retrieved 2007-05-19.
- ^ From Jesus to Christ: Maps, Archaeology, and Sources: Chronology, PBS, retrieved May 19, 2007 [4]
- ^ Sophie Lunn-Rockliffe, Christianity and the Roman Empire: Reasons for persecution, Ancient History: Romans, BBC Home, retrieved May 10, 2007 [5] Archived 2009-08-25 at the Wayback Machine
- ^ Michael DiMaio, Jr., Robert Frakes, Constantius II (337-361 A.D.), De Imperatoribus Romanis: An Online Encyclopedia of Roman Rulers and their Families [6]
- ^ Michael Hines, Constantine and the Christian State, Church History for the Masses [7]
- ^ ISBN 978-2-204-06872-7), pp. 517-518
- ^ ISBN 2-204-01720-5), pp. 323-335.
- ^ Matthew 16:18
- ^ Matthew 18:17
- ISBN 2-204-06446-7), pp. 157ff
- ^ "St. Ignatius of Antioch to the Smyrnaeans (Roberts-Donaldson translation)". www.earlychristianwritings.com.
- ^ Halsall, Paul (June 1997). "Theodosian Code XVI.i.2". Medieval Sourcebook: Banning of Other Religions. Fordham University. Archived from the original on 2007-02-27. Retrieved 2006-11-23.
- ^ Healy, Patrick (1913). Catholic Encyclopedia. New York: Robert Appleton Company. . In Herbermann, Charles (ed.).
- ^ Ramsay MacMullen, Christianity and Paganism in the Fourth to Eighth Centuries, Yale University Press, September 23, 1997
- ^ Christianity Missions and monasticism, Encyclopædia Britannica Online [8]
- ^ Deno Geanakoplos, A short history of the ecumenical patriarchate of Constantinople, Archons of the Ecumenical Patriarch, retrieved May 20, 2007 [9]
- ^ Moosa, Matti (28 April 2012). "The Christians Under Turkish Rule".
- ^ MSN Encarta: Orthodox Church, retrieved May 12, 2007. Archived from the original on 2009-10-28.
- ^ Arias of Study: Western Art, Department of Art History, University of Wisconsin, retrieved May 17, 2007 [10]
- ^ a b c CHRISTIANITY IN HISTORY, Dictionary of the History of Ideas, University of Virginia Library [11] Archived 2006-09-09 at the Wayback Machine
- ^ "The Byzantine Empire, byzantinos.com". Archived from the original on 2007-09-28. Retrieved 2007-05-24.
- '^ BYZANTINE ICONOCLASM AND POLITICAL EARTHQUAKE OF ARAB CONQUESTS – AN EMOTIONAL 'GUST, This Century's Review, retrieved May 24, 2007 [12]
- ^ The History of the Copts, California Academy of Sciences "Coptic History". Archived from the original on 2007-10-13. Retrieved 2007-10-28., retrieved May 24, 2007
- ^ History of the Maronite Patriarchate, Opus Libani, retrieved May 24, 2007 "History of the Maronite Patriarchate". Archived from the original on 2007-10-13. Retrieved 2007-10-28.
- ISBN 978-0-88141-057-0
- ^ Christianity and world religions, Encyclopædia Britannica
- ^ South America:Religion, Encyclopædia Britannica
- ^ Major Religions of the World Ranked by Number of Adherents, Adherents.com [13]
- ^ Lumen gentium Archived September 6, 2014, at the Wayback Machine, 8
- ^ In The Catholicity of the Church, p. 132, Avery Dulles noted that this document avoided explicitly calling the Church the "Roman" Catholic Church, replacing this term with the equivalent "which is governed by the successor of Peter and by the Bishops in communion with him" and giving in a footnote a reference to two earlier documents in which the word "Roman" is used explicitly.
- ^ Responses to Some Questions Regarding Certain Aspects of the Doctrine on the Church Archived August 13, 2013, at the Wayback Machine
- ^ See Augsburg Confession, Article 7, Of the Church
- ^ The Lutheran Witness. Vol. 37. pp. 82–83.
- ^ The Lutheran Witness.
When the Lutherans presented the Augsburg Confession before Emperor Charles V in 1530, they carefully showed that each article of faith and practice was true first of all to Holy Scripture, and then also to the teaching of the church fathers and the councils and even the canon law of the Church of Rome. They boldly claim, "This is about the Sum of our Doctrine, in which, as can be seen, there is nothing that varies from the Scriptures, or from the Church Catholic, or from the Church of Rome as known from its writers" (AC XXI Conclusion 1). The underlying thesis of the Augsburg Confession is that the faith as confessed by Luther and his followers is nothing new, but the true catholic faith, and that their churches represent the true catholic or universal church. In fact, it is actually the Church of Rome that has departed from the ancient faith and practice of the catholic church (see AC XXIII 13, XXVIII 72 and other places).
- ^ Anglican and Episcopal History. Historical Society of the Episcopal Church. 2003. p. 15.
Others had made similar observations, Patrick McGrath commenting that the Church of England was not a middle way between Roman Catholic and Protestant, but "between different forms of Protestantism," and William Monter describing the Church of England as "a unique style of Protestantism, a via media between the Reformed and Lutheran traditions." MacCulloch has described Cranmer as seeking a middle way between Zurich and Wittenberg but elsewhere remarks that the Church of England was "nearer Zurich and Geneva than Wittenberg.
- ISBN 9780664224301.
- ISBN 9781907713286.
- ^ a b Gibson, James. "Wesleyan Heritage Series: Entire Sanctification". South Georgia Confessing Association. Archived from the original on 29 May 2018. Retrieved 30 May 2018.
- ^ Newton, William F. (1863). The Magazine of the Wesleyan Methodist Church. J. Fry & Company. p. 673.
- ^ Bloom, Linda (20 July 2007). "Vatican stance "nothing new" say church leader". The United Methodist Church. Archived from the original on 31 May 2019. Retrieved 10 June 2018.
- ^ William J. Abraham (25 August 2016). "The Birth Pangs of United Methodism as a Unique, Global, Orthodox Denomination". Retrieved 30 April 2017.
- ISBN 9781532630507.
- ISBN 9780810836815.
Although the two most popular textbooks used in America to teach Baptist history cite Holland and England early in the seventeenth century as the birthplace of the Baptist churches, many Baptists object vehemently and argue that their history can be traced across the centuries to New Testament times. Some Baptists deny categorically that they are Protestants and that the history of their churches is related to the success of the Protestant Reformation of the sixteenth century. Those who reject the Protestant character and Reformation origins of the Baptists usually maintain a view of church history sometimes called "Baptist successionism" and claim that Baptists have represented the true church, which must be, and has been, present in every period of history. The popularity of the successionist view has been enhanced enormously by a booklet entitled The Trail of Blood, of which thousands of copies have been distributed since it was published in 1931.
- ^ ISBN 9781139788984.
One was its belief that the Baptist Church was the only true church. Because only the Baptist Church was an authentically biblical church, all other so-called churches were merely human societies. This mean that only ordinances performed by this true church were valid. All other rites were simply rituals performed by leaders of religious societies. The Lord's Supper could correctly be administered only to members of the local congregation (closed communion). Pastors of other denominations could not be true pastors because their churches were not true churches.
- ^ ISBN 9780865544246.
Also, and perhaps more important for this study, The Trail of Blood should be remembered because it was one of the principal documents to support Landmarkism. No historical or doctrinal aberration, I believe, affected Southern Baptist thinking more during the nineteenth century-and still shapes Southern Baptist ecclesiology, especially in the Southwest-than that of Landmarkism. What were the teachings of J.R. Graves, J.M. Pendleton, A.C. Dayton-a dentist converted from Presbyterianism to Baptist Landmarkism-and J.M. Carroll? Briefly, proponents of Landmarkism insisted (1) There is no such entity as the "invisible church" or the "Church Universal." There are only local churches. (2) Only Baptist churches bear the marks of the true New Testament church. (3) Only Baptist churches can trace their lineage in uninterrupted fashion back to the New Testament, and only Baptist churches therefore are true churches. (4) If you want to see the Kingdom of God at work, look at Baptist churches for they are the only visible signs of the Kingdom of God. In fact Landmarkism insisted, Baptist churches and the Kingdom of God are really two sides of the same coin. (5) All other so-called churches are counterfeit, imitations, or "human societies" as the Landmarkers called them, and Baptists should have no dealings whatsoever with them. (6) Finally, only a true church-that is, a Baptist church-can legitimately celebrate the ordinances of baptism and the Lord's Supper. Any celebration of these ordinances by non-Baptists is invalid.
- ISBN 978-0-313-05796-0.
Neither the American Baptist CHurches in the USA nor the more conservative Southern Baptist Convention have been active in Protestant union discussions. While the former is engaged in ecumenical activities, the latter has generally avoided ecumenical dialogues and associations.
- ^ Lord, Andy; Harris, I. Leon. "Network Church: A Pentecostal Ecclesiology Shaped by Mission". Themelios. 38 (1). Retrieved 28 February 2024.
- ^ 1689 London Baptist Confession
- ^ Savoy Declaration
- ^ "Brief Statement of the Doctrinal Position of the Missouri Synod". Lutheran Church–Missouri Synod. 1932. Sections 24–26. Retrieved April 3, 2020.
- ISBN 978-1-60833-106-2.
- S2CID 152096915.
- ISBN 9780199767465.
- ^ Kim, Sebastian; Kim, Kirsteen (2008). Christianity as a World Religion. London: Continuum. p. 2.
- ISBN 978-1-60833-103-1.
Bibliography
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- J. Faber, The Catholicity of the Belgic Confession, Spindle Works, The Canadian Reformed Magazine 18 (Sept. 20–27, Oct. 4–11, 18, Nov. 1, 8, 1969)-[17]
- Boise State University: History of the Crusades: The Fourth Crusade[18]
- United States Conference of Catholic Bishops: ARTICLE 9 "I BELIEVE IN THE HOLY CATHOLIC CHURCH": 830-831 [19]: Provides Catholic interpretations of the term catholic
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- Herbermann, Charles, ed. (1913). Catholic Encyclopedia. New York: Robert Appleton Company. .
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- Gerd Ludemann, Heretics: The Other Side of Early Christianity, Westminster John Knox Press, 1st American ed edition (August 1996), ISBN 978-0-664-22085-3
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