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Expected to be delivered to Germany by Christmas. Description In this first serious assessment of the meaning of church division, Ephraim Radner provides a theological rationale for today's divided church in the Christian West that goes far beyond the standard socio-historical explanations of denominationalism. Through an examination of controversial, post-Reformation discussions about the church, Radner offers a significant theory that describes the relation between Christian division and the work of the Holy Spirit within Western modernity.
Radner's description of the church is based on the traditional notion that a divided church is, in a significant sense, a "dead" church, after the figure of the pneumatically abandoned "dead Christ, " who himself suffers redemptively the disintegration and restoration of divided Israel in his physical and spiritual passion. The hermeneutical basis for the usefulness of this figure lies deep in the scriptural practice of the undivided church, and was common up through the Reformation.
Radner's recovery of this figural perspective is applied to the cluster of pneumatological issues that define ecclesial life. People who bought this also bought. Church Ephraim Radner. Add to basket. A Brutal Unity Ephraim Radner. Time and the Word Ephraim Radner. Christ the Heart of Creation Rowan Williams. Bestsellers in Christian Theology. Theology of Wonder Brian P. Mere Christianity C. The Reason for God Timothy Keller. Transubstantiation Brett Salkeld. Every Good Endeavour Timothy Keller.
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Revisiting Anglicanism’s Vocation to Disappear
City of God Saint Augustine. Revelations of the Cross J. The Case for Christ Lee Strobel. The Creed Scott W. I am grateful to an anonymous reviewer for raising this issue, leading me to refine my thought on the matter. The only profundity in view is, perhaps, the mysterium iniquitatis. While I recognize that there are other ways of understanding Anglican identity, mine is unapologetically Catholic in the sense articulated by Ramsey: Anglican churches hold the Catholic faith, are informed by Catholic ministerial order, and worship God according to Catholic liturgical rites see below.
Of course, Anglican churches have also passed through the Reformation, but this does not efface their Catholicism, but rather reforms it. Admittedly, I am arguing from this particular perspective rather than for it.
This is unavoidable, given the constraints of a journal article with its own distinct agenda. These epistemological and metaphysical claims are informed by Bernard J. Frederick E. Crowe and Robert M. See especially Ramsey, Gospel and the Catholic Church , pp. Ramsey, Gospel and the Catholic Church , p. Ramsey, Gospel and the Catholic Church , pp. Ramsey, Gospel and Catholic Church , pp. Ramsey, Gospel and Catholic Church , p. See, e. Rivington, 3rd edn, Indeed, Rome denies the major premise of this syllogism. One instance of this actually occurring is the Concordat between the Episcopal Church and the Evangelical Lutheran Church of America, according to which the Anglicans agreed to recognize Lutheran ministries, while Lutherans agreed to, henceforth, be folded into historic episcopal succession.
A similar agreement between the Episcopal Church and the United Methodist Church has also recently been proposed. Nevertheless, Gospel and Catholic Church predates these developments by nearly three full decades. Dogmatic Constitution on the Church, Lumen gentium November 21, , no.
Avis makes a similar point Identity , pp. See his Encyclical, Ut unum sint , no. So, Lumen gentium , no.
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This principle is even more strongly stated in the Decree on Ecumenism, Unitatis redintegratio November 21, , no. I lack the space to develop this contention in this context. In a future article, I hope to more fully explore the ecclesiological assumptions that animate the various communions and their bearing on the ecumenical task.
His elegiac writing corresponds to the lamentable state of affairs to which he tirelessly seeks to call our attention, namely that the Church is divided. Radner, End , pp. Though, per above, this is not an accurate statement of contemporary Roman Catholic ecclesiology. Reno eds.
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It is reiterated in End , passim ; Hope , pp. Radner, Brutal , pp. See especially, Radner, Hope , pp. See the previous section for how this same reality is expressed by Ramsey. Radner, End , p. Subsequently, Radner has developed his vision of what this involves, and done so with particular reference to conciliar procedure.
Conciliar proceduralism is no substitute for the charity nor for the Holy Spirit who gives that grace, but it does provide a form which can be inhabited over time in hope that this charism would be bestowed by the Spirit. See Radner, Hope , pp. The proposed Anglican Communion Covenant, with its focus almost entirely on relational rather than doctrinal or moral matters also shows promise in this regard.
With or without a formal adoption of the Covenant, I suspect that the way forward would look a lot like relating in the ways the Covenant proposes. After all, notes Radner, if unity is dependent upon consensus, then all it will take to sunder any reforged unity is the emergence of new disagreement. End , p. For an attempt to think through the liturgical conditions for the re-emergence of charity within the context of divided Anglicanism see Schlesinger , Eugene R.
Avis, Identity , pp.
Related The End of the Church: A Pneumatology of Christian Division in the West
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