A History of Christian Doctrine #3 - Online Christian Library
A History of Christian Doctrine #3 - Online Christian Library A History of Christian Doctrine #3 - Online Christian Library
A History of Christian Doctrine but the response of faith.” The goal of the dialogue is eventually to bring both churches to fully accept each other’s sacraments and ministries. 267 A significant new problem, however, is that in recent years the Anglicans have begun to ordain women to the priesthood, which Rome refuses to do. Papal infallibility and the doctrine of Mary also remain obstacles. The Catholics have also conducted a significant dialogue with Lutherans. Some theologians on both sides have signed a statement saying that the central issue of justification by faith, which caused the Lutherans to leave the Catholic Church in the 1500s, is no longer an issue— that both Lutherans and Catholics believe justification is by faith and is shown by works. In 1983, the Lutheran– Roman Catholic Dialogue Group in the United States announced that it had reached a “fundamental consensus” on the doctrine of justification by faith. It stated, “Our entire hope of justification and salvation rests on Christ Jesus and on the gospel whereby the good news of God’s merciful action in Christ is made known.” While differences remain, some of the Catholic scholars stated that Luther was essentially right and that Vatican II essentially vindicated him. 268 In the 1990s, Roman Catholics and Evangelicals conducted a similar dialogue. Some prominent theologians and leaders on both sides have signed a joint statement of agreement in key doctrinal areas, including justification. There is considerable debate within the Evangelical community, however, as to whether the dialogue and the joint statement are appropriate. Interestingly, the Roman Catholics started dialogue with Pentecostals beginning in 1972. Pentecostal partici- 242
Roman Catholicism and Eastern Orthodoxy pants included leading scholars and ministers of the Assemblies of God, the Church of God (Cleveland, Tennessee), the Church of God of Prophecy, the Church of God in Christ, the International Church of the Foursquare Gospel, the International Pentecostal Holiness Church, and the Pentecostal Assemblies of Canada. One Oneness Pentecostal church was represented: the Apostolic Church of the Faith in Christ Jesus (Mexico). Also participating were Charismatics from the American Baptist, Anglican, Catholic, Episcopal, Lutheran, Orthodox, and Presbyterian churches. In the final report of the dialogue that took place from 1985 to 1989, the participants explained the basis of their desire for unity: 269 For the Roman Catholic Church, the basis of ecumenical dialogue with Pentecostals, properly speaking, is found in the Catholic recognition of the baptism performed by Pentecostals in the name of the Father, Son, and Holy Spirit. This implies a common faith in the Lord Jesus Christ. This recognition by Roman Catholics of Pentecostal baptism means, in consequence, that Roman Catholics believe that they share with Pentecostals a certain, though imperfect koinonia [fellowship, communion]. . . . The unity of baptism constitutes and requires the unity of the baptized. . . . Our agreement on the trinitarian basis of baptism draws and impels us to unity. Pentecostals do not see the unity between Christians as being based in a common water baptism. . . . Instead, the foundation of unity is a common faith and experience of Jesus Christ as Lord and 243
- Page 191 and 192: Liberalism and Neo-Orthodoxy God an
- Page 193 and 194: Liberalism and Neo-Orthodoxy 5. Its
- Page 195 and 196: validity is not very intense at thi
- Page 197 and 198: Liberalism and Neo-Orthodoxy Patter
- Page 199 and 200: 7 Fundamentalism and Evangelicalism
- Page 201 and 202: Fundamentalism and Evangelicalism p
- Page 203 and 204: Fundamentalism and Evangelicalism r
- Page 205 and 206: Fundamentalism and Evangelicalism A
- Page 207 and 208: Fundamentalism and Evangelicalism A
- Page 209 and 210: Fundamentalism and Evangelicalism s
- Page 211 and 212: Fundamentalism and Evangelicalism t
- Page 213 and 214: Fundamentalism and Evangelicalism g
- Page 215 and 216: Fundamentalism and Evangelicalism m
- Page 217 and 218: Fundamentalism and Evangelicalism C
- Page 219 and 220: Fundamentalism and Evangelicalism T
- Page 221 and 222: Fundamentalism and Evangelicalism T
- Page 223 and 224: Fundamentalism and Evangelicalism m
- Page 225: Fundamentalism and Evangelicalism c
- Page 228 and 229: A History of Christian Doctrine Des
- Page 230 and 231: A History of Christian Doctrine exe
- Page 232 and 233: A History of Christian Doctrine pro
- Page 234 and 235: A History of Christian Doctrine sta
- Page 236 and 237: A History of Christian Doctrine tha
- Page 238 and 239: A History of Christian Doctrine res
- Page 240 and 241: A History of Christian Doctrine mat
- Page 244 and 245: A History of Christian Doctrine Sav
- Page 246 and 247: A History of Christian Doctrine Nes
- Page 248 and 249: A History of Christian Doctrine ove
- Page 250 and 251: A History of Christian Doctrine Gos
- Page 252 and 253: A History of Christian Doctrine in
- Page 254 and 255: A History of Christian Doctrine pas
- Page 256 and 257: A History of Christian Doctrine par
- Page 258 and 259: A History of Christian Doctrine mem
- Page 260 and 261: A History of Christian Doctrine on
- Page 262 and 263: A History of Christian Doctrine in
- Page 264 and 265: A History of Christian Doctrine All
- Page 266 and 267: A History of Christian Doctrine Rai
- Page 268 and 269: A History of Christian Doctrine Ray
- Page 270 and 271: A History of Christian Doctrine spi
- Page 272 and 273: A History of Christian Doctrine Chr
- Page 274 and 275: A History of Christian Doctrine Spi
- Page 276 and 277: A History of Christian Doctrine lif
- Page 278 and 279: A History of Christian Doctrine Wil
- Page 280 and 281: A History of Christian Doctrine wit
- Page 282 and 283: A History of Christian Doctrine The
- Page 284 and 285: A History of Christian Doctrine the
- Page 286 and 287: A History of Christian Doctrine com
- Page 288 and 289: A History of Christian Doctrine rec
- Page 290 and 291: A History of Christian Doctrine for
Roman Catholicism and Eastern Orthodoxy<br />
pants included leading scholars and ministers <strong>of</strong> the<br />
Assemblies <strong>of</strong> God, the Church <strong>of</strong> God (Cleveland,<br />
Tennessee), the Church <strong>of</strong> God <strong>of</strong> Prophecy, the Church<br />
<strong>of</strong> God in Christ, the International Church <strong>of</strong> the<br />
Foursquare Gospel, the International Pentecostal<br />
Holiness Church, and the Pentecostal Assemblies <strong>of</strong><br />
Canada. One Oneness Pentecostal church was represented:<br />
the Apostolic Church <strong>of</strong> the Faith in Christ Jesus<br />
(Mexico). Also participating were Charismatics from the<br />
American Baptist, Anglican, Catholic, Episcopal,<br />
Lutheran, Orthodox, and Presbyterian churches.<br />
In the final report <strong>of</strong> the dialogue that took place from<br />
1985 to 1989, the participants explained the basis <strong>of</strong><br />
their desire for unity: 269<br />
For the Roman Catholic Church, the basis <strong>of</strong> ecumenical<br />
dialogue with Pentecostals, properly speaking,<br />
is found in the Catholic recognition <strong>of</strong> the<br />
baptism performed by Pentecostals in the name <strong>of</strong> the<br />
Father, Son, and Holy Spirit. This implies a common<br />
faith in the Lord Jesus Christ. This recognition by<br />
Roman Catholics <strong>of</strong> Pentecostal baptism means, in<br />
consequence, that Roman Catholics believe that they<br />
share with Pentecostals a certain, though imperfect<br />
koinonia [fellowship, communion]. . . . The unity <strong>of</strong><br />
baptism constitutes and requires the unity <strong>of</strong> the baptized.<br />
. . . Our agreement on the trinitarian basis <strong>of</strong><br />
baptism draws and impels us to unity.<br />
Pentecostals do not see the unity between<br />
<strong>Christian</strong>s as being based in a common water baptism.<br />
. . . Instead, the foundation <strong>of</strong> unity is a common<br />
faith and experience <strong>of</strong> Jesus Christ as Lord and<br />
243