The leaders of the Oxford Movement were supported by a cast of friends and disciples who made important contributions to the ideas and initiatives associated with the Movement. Most of them, until recently, have been given little attention by historians. However, recent studies of these personalities and their active involvement in Tractarian ventures have offered a more complete and complex perspective of the range of the Movement’s programmes and activities. Among those activities, of particular relevance was the work of the London Tractarians in the field of education, where they played a vital role in the extraordinary development of the National Society for the Education of the Poor in the late 1830s and 1840s.
The modern concept of the Abrahamic religions has roots in Christian theology, the academic study of the Near East, and the study of Islam. In the nineteenth century, Protestant theologians built on the idea of the ‘Abrahamic covenant’ in developing the idea of a spiritual connection among Judaism, Christianity, and Islam. At the same time, students of the Near East understood the three religious traditions as sharing a common genealogical bond. Such recognition was enhanced by Islam’s own sense of the religion of Abraham, which was communicated to a broader public by western Islamicists. Although the concept of the Abrahamic religions does not preclude the privileging of one religion over the others, it has provided both scholars and laypeople with a useful way of exploring the common ground of the three faiths.
Rubén René Dupertuis
The Acts of the Apostles offers a kind of sequel to Gospel of Luke, telling the story of the spread of the Jesus movement through the activities of key leaders, beginning in Jerusalem, moving westward into the Aegean region, and finally to Rome, the imperial center. Narrative approaches have been instrumental in turning attention to how the author tells the story using the tools of narrative—plot, characterization, and so on—as well as to how the author’s use of linguistic and cultural codes would have been heard by ancient readers. This chapter explores the importance of this westward geographical movement in Acts and, through a reading of the story of Paul’s visit to Philippi (Acts 16:11–40), looks at the ways in which the author of Acts adapts narrative conventions to highlight particular moments in the progression.
The narrative(s) in Genesis 1–3 is a foundational text for Western discourse on gender and sexuality. To date, studies of biblical masculinities have virtually ignored the biblical first male subject; feminist scholarship has long focused on Eve; and queer readings that render Genesis 1–3 alien to modern discourses are promising but small in number. This chapter takes some tentative first steps toward a more focused reception history of Adam as a gendered subject. In light of the current (and still relatively new) state of scholarship on biblical masculinities, the chapter then proposes that reception history and cultural-historical approaches to biblical “afterlives” offer a promising path for future work. Particular attention is paid to Adam’s gender in Genesis 1–3 itself and in the writings of Paul, as well as in later theological, literary, and artistic texts.
African American liberation theology emerged in the 1960s as a genuinely Christian discourse. Black theology arose in response to divisive questions about the leadership of African American churches in issues such as state violence, civil disobedience and protest against formal apartheid, and extralegal terror. As a result, African American theology has been profoundly shaped by the Christian tradition. This article examines how the Christian tradition influenced the identity, form, and content of African American liberation theology. It first looks at civil rights and how African American liberation theology emerged quintessentially as a struggle over the public meaning of Christianity. It then considers the emergence of the black church and how African American Christians embraced Black Power. It also analyzes the impact of the Christian tradition on the experience of African Americans before concluding with a discussion of womanist theology and the link between black women’s experience and liberation theology.
Stan Chu Ilo
This chapter examines the key issues in scholarship on the identity and mission of the Christian church in Africa, while also exploring in depth the identity of the Roman Catholic Church in Africa. First, the chapter discusses the methodological questions in scholarship in this area, while highlighting the types and models of African ecclesiology in general. Second, it historicizes the narrative of the church in Africa, showing the theological trajectories of scholarship on ecclesia in Africa in the Roman Catholic tradition. Finally, it briefly surveys the key themes being developed in African Catholic ecclesiology from the Second Vatican Council (1962–5) to the Second African Synod (2009). It concludes with a thematic account of how the priorities and practices of the church of Christ are being enacted in the mission of the church in Africa with regard to the challenges facing the Christian faith there.
Marthinus L. Daneel
In the post-chimurenga years of independent Zimbabwe, the African Initiated Churches (AICs) heeded the prophetic call to earth-keeping. They joined forces with practitioners of traditional religion—the chiefs, headmen, spirit mediums, and ex-combatants of the country's liberation struggle—and formed their own wing of the green army. Thus, under the auspices of the Zimbabwean Institute of Religious Research and Ecological Conservation, two religiously distinct movements—the Association of Zimbabwean Traditionalist Ecologists and the Association of African Earthkeeping Churches—joined forces to wage a new chimurenga, a struggle for the liberation of creation, particularly the rehabilitation of the degraded environment of Zimbabwe's overcrowded communal lands, under the banner “war of the trees.” In Zimbabwe and much of southern Africa today, the AICs total between 50 percent and 60 percent of African Christianity. This article focuses on Africa's green movement and ecotheology as well as earth-keeping initiatives such as tree planting.
William B. Gravely
The eighteenth-century evangelical revival in the American colonies gave Africans settings to claim some free space in their lives. Evangelists were delighted that their converts responded so powerfully to the Christian gospel. Such a reaction confirmed their capacity for spiritual experience and contradicted the racist cynics who denied that Africans had souls. Africans in North America became active participants in the Methodist system as members and leaders of classes. They earned tickets to love feasts, welcomed the itinerants on their rounds, and contributed to support the preachers. When quarterly conferences came around they attended in large numbers, despite the practice of racial separation during services. This article discusses the following: African Methodism in Methodist studies and Black Church research, the African Methodist counterculture (1786–1881), host environments and counter-racism on a world Methodist stage (1881–1931); and African-American Methodists, civil rights, and South African apartheid.
The primary legacy of the Oxford Movement was the Catholic Movement within the Church of England. Between 1900 and 1960 that Movement grew and diversified, but remained undivided. However, the upheavals of the 1960s proved destabilizing, and from the 1970s debates over the ordination of women caused division. Some heirs of the Oxford Movement rejected the ecclesiological principles that had brought the Movement into being, but continued to identify with Anglo-Catholicism’s liturgical, spiritual, and theological traditions. Others became Roman Catholic or Orthodox or joined Continuing Anglican churches. However, within the Church of England (and to an extent in the Church in Wales), a strong and well-organized Catholic Movement continues.
Although the Society of Jesus was no stranger to local suppressions and banishments that had studded its history from the beginning, the Jesuit crises that broke out between the 1750s and 1768—the expulsion from Portugal and the Bourbon States (France, Spain, King of Naples, and Duchy of Parma)—culminated in a dramatic event of far more enduring global impact: the suppression of the order by Pope Clement XIV with a specific brief (Dominus ac Redemptor, 1773). During the age of suppression (1773–1814), many Jesuits managed to maintain a memory of their former identity while carving out successful new careers or continued, relatively untroubled, with their existing intellectual and religious endeavors. Some of these gave a crucial contribution to Europe’s intellectual and cultural life between the 1770s and 1820s. The worldwide restoration of the Society took place on August 7, 1814, when Pius VII signed the bull Sollicitudo omnium ecclesiarum.
The Catholic Church in Latin America has played far-reaching and diverse roles in the political sphere. In the 1970s and 1980s, Catholic leaders used the Church’s prestige and its considerable resources to defend human rights and promote democratic transitions in several countries; in the modern democratic context the Church has facilitated action on social justice issues such as land reform, inequality, and the rights of the indigenous. Yet it has also defended authoritarian regimes and thwarted laws lessening restrictions on abortion and gay rights. This article surveys divergent Catholic responses to the challenges of authoritarianism and modernization and synthesizes the explanations for these distinctive political paths into three categories of causal variables: ideology, organizational interests, and institutional arrangements. Interests and ideology strongly influence political agendas, but their content and meaning depend on the specific institutional relations among the Church, state, and society.
This chapter offers an overview of the history and historiography of some of the nonverbal aspects of American Bibles, focusing on format, bindings, and paper. These features of Bibles have evolved both materially and symbolically, owing to changing technologies, economic considerations, aesthetic preferences, and, crucially, a tension between two opposed ideals regarding the Bible’s physical presence. Americans with various stakes in Bible production have shared a sense that Bibles should be both materially impressive and widely accessible. The changing forms of Bibles make particularly legible the push and pull between transcendence and immanence, a contest ongoing in the digital age.
Russell W. Dalton
Children’s Bibles have been among the most popular and influential types of religious publications in the United States, providing many Americans with their first formative experiences of the Bible and its stories. This chapter explores the variety of ways in which children’s Bibles have adapted, illustrated, and retold Bible stories for children throughout US history. Children’s Bibles served a variety of ends, such as teaching biblical literacy, instilling a fear and respect for God’s power and judgment, calling children to salvation in Jesus Christ, modeling moral virtues, and reframing Bible stories as fun and engaging stories that portray a friendly God who cares for children.
This chapter explores a plurivocity in the meaning(s) of reason and analogy, and suggests a vocation for analogy if it is to redeem its plurivocal promise. Reason is understood differently depending on which sense of being is in the ascendant. If univocity is in the ascendant, as in modern rationalism, a philosophical and theological feel for what analogy means tends to be weakened. If equivocity comes back, reason goes to school with finesse and is more attentive to figurations of being that elude precise determinations and is more hospitable to the analogical way. Analogy is explored in modern rationalism and empiricism, in Kant’s critical reason, in Hegel’s speculative reason, and in a number of post-dialectical forms. Finally, the chapter suggests there is something metaxological about analogy in trying to be true to the between-space of communication between the finite and the divine.
James D. Tabor
This article focuses on ancient Jewish and early Christian millennialism, which are found to be intrinsically inconsistent—there are no specific pointers towards marking the end of time; messianic figures appear in some texts and not in others; and God is humanized in some while others are exclusively emphatic on the transcendental paradigm. It makes the whole millennialist gamut essentially subjective. The groundwork was laid by the pre-Hellenic invasions of Israel and the context for the emergence of Jewish millennialism was provided by the widespread suppression under Greek emperor Antiochus. This article demonstrates that from the second and third centuries onwards, the trend increasingly tended from literal expressions towards symbolic subjective millennialism, to the extent that the former was considered inferior.
This chapter is concerned with ancient sanctuaries and their spaces as places where rituals were performed. It discusses various aspects of sanctuaries and their materiality, and the ways in which reconstructing ritual practice and performance may be approached through archaeological and written sources, which give an insight into sanctuaries and their use. Different types of sanctuaries, primarily from the Roman imperial period (the late first century bce to the fourth century ce) from a variety of locations across the Roman Empire are considered. Furthermore, a number of cults that had specific types of sanctuaries connected to them are presented, such as those of the so-called Mystery cults of, for example, Mithras and Isis. Architectural layouts as well as embellishments, such as decorations and ritual objects, are discussed in brief also, in order to explain ancient sanctuaries as places where ritual experiences occurred. Furthermore, theoretical approaches, among those, the ‘lived ancient religion’ approach, are addressed in order to situate the ways in which such approaches may further our understanding of ancient ritual spaces.
Gerard J. Norton
This article first gives a schematic outline of the history of the Hebrew text in four stages. It then presents the elements that readers will meet in modern editions of that text. These modern editions find a common focus in the great Tiberian manuscripts of about 1000
This chapter focuses on the applied aesthetics of Anglican worship. As a seventeenth-century development, with definitive roots in the sixteenth-century Reformation, as well as in the Western Catholic tradition, Anglican aesthetics is a complex interaction of all sorts of factors, theological, cultural, and historical, which at times make it appear contradictory, even dysfunctional. Beginning with the particular case study of the opening Eucharist of the 2008 Lambeth Conference, the chapter goes on to show how Anglican identity in worship has from its very beginnings been constantly evolving and responding to new contextual challenges. After discussing the importance of church music and hymnody and charting its development through the centuries, it moves on to describe the architectural shape of the liturgy which has also evolved along with changing patterns of worship. It concludes by suggesting that it will continue to evolve into the future in as yet uncharted ways.
The chapter begins by outlining the distinctive ecclesiology of the Anglican Communion and the structures of consultation that form its polity. Among the four so-called Instruments of Communion, the Conference of Bishops which originally met at the Archbishop of Canterbury’s palace at Lambeth, is selected for special consideration and set in the context of the conciliar tradition of the church, with its principles of constitutionality, representation and consent. The non-coercive but persuasive authority of the Lambeth Conference, at which the Archbishop of Canterbury presides, is related to the role of the episcopate in the church and finally the future of the conference is considered.
This chapter begins by exploring the question of the distinctiveness of Anglican ecclesiology within the spectrum of the major Christian traditions. It continues by asking to what extent Anglican ecclesiology can be identified as (a) Protestant; (b) Catholic; (c) catholic and reformed; (d) a ‘middle way’. The chapter then examines the origin and meaning of the terms ‘Anglican’ and ‘Anglicanism’ and goes on to explain what is meant by the Anglican Communion as ‘a communion of churches’ in the sense of the New Testament terms koinōnia/communio and whether this ideal is sustainable in the present global context of radical differences in theology and ethics. The chapter concludes with an account of the origins of episcopacy and of the valuations that Anglicans place on it in the context of their total ecclesiology.