Christianity

Theme 4 D, E and F and AO2

Knowledge and understanding of religion and beliefD

Religious identity through unification:The development of the Ecumenical Movement since 1910 (World Missionary Conference); theWorld Council of Churches, its rationale, its mission and its work in three main areas: Unity, Mission, and Ecumenical Relations; Public Witness and Diakonia; and Ecumenical Formation.

How developments in beliefs and practices have, over time, influenced and been influenced bydevelopments in philosophical, ethical studies of religion.

E Religious identity through religious experience:The development of the Charismatic Movement post-1960; main beliefs; implications for Christianpractice in the experience of believers and Christian communities; philosophical challenges tocharismatic experience (verification and natural explanation).

F Religious identity through responses to poverty and injustice:The basis (political, ethical and religious) of South American liberation theology with reference toGustavo Gutierrez and Leonardo Boff; Roman Catholic Church responses to South Americanliberation theology.

Issues for analysis and evaluation will be drawn from any aspect of the content above, such as: Whether the work of the World Council of Churches can be viewed as a success or a failure. The extent to which the non-membership of the Roman Catholic Church affects the aims of theWorld Council of Churches. The strengths and weaknesses of the Charismatic Movement. Whether a natural explanation for charismatic experiences conflicts with the religious value of theexperience. Whether the political and ethical foundations of liberation theology are more important than anyreligious foundations. The extent to which liberation theology offered a cultural challenge to the Roman CatholicChurch.

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Religious identity through unification:The development of the Ecumenical Movement since 1910 (World Missionary Conference); the World Council of Churches, its rationale, its mission and its work in three main areas: Unity, Mission, and Ecumenical Relations; Public Witness and Diakonia; and Ecumenical Formation.

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Prayer of Jesus (John 17:20-22)"I ask not only on behalf of these, but also on behalf of those who will believe in me through their word, that they may all be one. As you, Father, are in me and I am in you, may these also be in us, so that the world may believe that you have sent me."

Similarly, Apostle Paul urged Christians to be united in 1 Corinthians 1:10:"I appeal to you, brothers and sisters, in the name of our Lord Jesus Christ, that all of you agree with one

another in what you say and that there be no divisions among you, but that you be perfectly united in mind and thought."

The Ecumenical Movement

Ecumenical comes from the Greek word 'oikumene' meaning the entire inhabited world.At the beginning of the twentieth-century the Student Volunteer Movement (later became the StudentChristian Movement) expressed a shared concern for evangelism. At the same time there was also adesire to recover shared denominational heritage. This growing sense of a oneness in Christ was furtherencouraged by the merging of two Methodist groups in England that formed the United Methodists.In 1910 over 1000 delegates attended the International Missionary Conference held in Edinburgh. Itstask was to survey the world mission of the non-Roman Catholic churches. From this meeting threemain movements arose. The Faith and Order Movement sought to tackle the doctrinal differences withthe aim of uniting the divided denominations. Interrupted by the First World War, it eventually held aconference in 1927 at Lausanne and another in 1937 at Edinburgh. It then worked towards formingthe World Council of Churches, which was constituted in 1948 at Amsterdam. Another movement fromthe 1910 conference was that of Life and Work. This was focused on the relation of Christian faith tosocial, political and economic issues. They also held further conferences in 1925 and 1937. Their 1937conference at Oxford saw the proposals for the World Council of Churches and joining with the Faithand Order Movement. The third strand was the International Missionary Council. Formed in 1921 itintegrated with the World Council of Churches in 1961. In 1968 and 1975 the Roman Catholic Church sent “participating observers” to the World Council of Churches Conferences.

1. Explain the origins of the Ecumenical Movement. Inc. The WCC

In 1950, the WCC set out the Toronto Statement which made some assertions about what the WCC is and isn't.

1. The World Council of Churches is not and must never become a superchurch.2. The purpose of the World Council of Churches is not to negotiate unions between churches.3. The World Council cannot and should not be based on any one particular conception of the Church. It does not prejudge the ecclesiological problem.4. Membership in the World Council of Churches does not imply that a church treats its own conception of the Church as merely relative.

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5. Membership in the World Council does not imply the acceptance of a specific doctrine concerning the nature of Church unity.

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The member churches of the Council believe that conversation, cooperation and common witness of the churches must be based on the common recognition that Christ is the Divine Head of the Body...The member churches enter into a spiritual relationship through which they seek to learn from each other and to give help to each other in order that the body of Christ may be built up and that the life of the churches may be renewed.

Mission and the World Council of ChurchesIn 1968 the World Council of Churches held at conference at Uppsala with the theme “Behold I makeall things new”. The conference discussed various topics dividing up into six study groups. “Renewal inmission” was the most controversial document that the conference produced. Prior to the conferencethere had been great emphasis on the importance of bringing non-Christians into faith in Christ.However, in the draft copy from the conference this aspect was hardly mentioned. The emphasis wason reconciliation within humanity rather than reconciliation with God. Religious conversion was seenas of little importance. The retired General Secretary stated “A Christianity which has lost its verticaldimension has lost its salt and is not only insipid in itself, but useless for the world”. The result ofthe debate that followed saw the conversion aspect have a more central position in the final form ofthe document. It was recognised that a turning to faith also resulted in service to others. However,these trends were challenged and at the Bangkok conference in 1973 salvation became defined as thestruggle for economic justice, human dignity and hope against despair in personal life. Both the EasternOrthodox and the Evangelicals objected to such a narrow interpretation and at the “Lausanne Congresson World Evangelisation” held the year after, a more balanced view of evangelism and service was argued for. The Nairobi conference of 1975 reaffirmed this with the phrase “Mission is the confession of Jesus Christ by both word and deed….. Christians are called to engage in both evangelism and social action”.

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Tensions in the Ecumenical Movement

The fall of Communism has led to a strengthened Orthodox Church. This in turn has led to a rise in nationalism and xenophobia in countries where the Church is strong – which then leads to suspicion about the Ecumenical Movement.

Some Orthodox members of the WCC are uncomfortable with the worship style adopted at WCC gatherings.

The Orthodox Church struggles with the 'liberal' attitude to other religions and issues of social justice (e.g. homosexual rights).

Orthodox participants released a statement in 1991 that shared concerns about the WCC departing from 'biblically based understandings of: a) the Trinitarian God; b) salvation; c) the "good news" of the Gospel; d) human beings created in the image and likeness of God; and e) the Church.'

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Anglican – Roman Catholic Tensions

ARCIC released a report in 1981 that offered the view that the only real difference between the Anglican Church and the RCC was that the AC was not in visible unity with the RCC. The report suggested that the AC might welcome a merger with the RCC if the Papacy stopped being seen as a theological necessity. This would help deal with AC criticisms of Catholic doctrines (like immaculate conception) as they were issued by 'infallible' papal teachings.

The RCC responded by saying that the Papal office was a theological necessity, which is rooted in scripture; they were unwilling to surrender any doctrines issued by Papal authority.

The ordination of women by churches in the AC has been perceived by the RCC as damaging any hopes of future unity.

The ordination of an openly homosexual man (Gene Robinson) as an episcopal bishop in the US caused Pope John Paul II to suspend RCC participation in the ARCIC in 2003.

The ordination of women bishops has been called an 'obstacle for reconciliation between the RCC and CofE' by Walter Kasper, the President of the Pontifical Council for Promoting Christian Unity.

The RCC set up a structure in 2009 that facilitated Anglican Clergy becoming ordained in the RCC – deepening tensions for ACs.

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‘The work of the World Council of Churches can be viewed as a success’. Evaluate this view

Success Not a success Evaluation

Conclusion

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‘The aims of the WCC cannot be achieved due to the non-membership of the RCC.’ Evaluate this view.

Can be achieved Cannot be achieved Evaluation

Conclusion

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Religious identity through religious experience:The development of the Charismatic Movement post-1960; main beliefs; implications for Christian practice in the experience of believers and Christian communities; philosophical challenges to charismatic experience (verification and natural explanation).

Charismatic (Greek: charismata meaning 'gifts of grace') is the word the Apostle Paul uses to refer to special qualities that Christians receive through the Holy Spirit. There are several passages in the NT that list these spiritual gifts, but they don't present a standardised version. Instead, they focus on the many ways that Christians can express God's grace.

Worship in a Charismatic church might include:

• Worship bands• Speaking in tongues• Laying on of hands during the Eucharist• Prayer meetings focused on the 'power of the Spirit'

Bible passages that mention spiritual gifts

Romans 12:6-86 We have different gifts, according to the grace given to each of us. If your gift is prophesying, then prophesy in accordance with your faith; 7 if it is serving, then serve; if it is teaching, then teach; 8 if it is to encourage, then give encouragement; if it is giving, then give generously; if it is to lead, do it diligently; if it is to show mercy, do it cheerfully.

1 Corinthians 12:8-118 To one there is given through the Spirit a message of wisdom, to another a message of knowledge by means of the same Spirit, 9 to another faith by the same Spirit, to another gifts of healing by that one Spirit, 10 to another miraculous powers, to another prophecy, to another distinguishing between spirits, to another speaking in different kinds of tongues, and to still another the interpretation of tongues. 11 All these are the work of one and the same Spirit, and he distributes them to each one, just as he determines.

1 Corinthians 12:2828 And God has placed in the church first of all apostles, second prophets, third teachers, then miracles, then gifts of healing, of helping, of guidance, and of different kinds of tongues.

Ephesians 4:11-1211 So Christ himself gave the apostles, the prophets, the evangelists, the pastors and teachers, 12 to equip his people for works of service, so that the body of Christ may be built up

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1 Peter 4:1111 If anyone speaks, they should do so as one who speaks the very words of God.If anyone serves, they should do so with the strength God provides, so that in all things God may be praised through Jesus Christ. To him be the glory and the power for ever and ever. Amen.

1 Corinthians 12-14

Concerning Spiritual Gifts12 Now about the gifts of the Spirit, brothers and sisters, I do not want you to be uninformed. 2 You

know that when you were pagans, somehow or other you were influenced and led astray to mute idols.

3 Therefore I want you to know that no one who is speaking by the Spirit of God says, “Jesus be cursed,”

and no one can say, “Jesus is Lord,” except by the Holy Spirit.

4 There are different kinds of gifts, but the same Spirit distributes them. 5 There are different kinds of

service, but the same Lord. 6 There are different kinds of working, but in all of them and in everyone it is

the same God at work.

7 Now to each one the manifestation of the Spirit is given for the common good.8 To one there is given

through the Spirit a message of wisdom, to another a message of knowledge by means of the same

Spirit, 9 to another faith by the same Spirit, to another gifts of healing by that one Spirit, 10 to another

miraculous powers, to another prophecy, to another distinguishing between spirits, to another speaking

in different kinds of tongues,[a] and to still another the interpretation of tongues.[b] 11 All these are the

work of one and the same Spirit, and he distributes them to each one, just as he determines.

Unity and Diversity in the Body12 Just as a body, though one, has many parts, but all its many parts form one body, so it is with Christ.

13 For we were all baptized by[c] one Spirit so as to form one body—whether Jews or Gentiles, slave or

free—and we were all given the one Spirit to drink. 14 Even so the body is not made up of one part but

of many.

15 Now if the foot should say, “Because I am not a hand, I do not belong to the body,” it would not for

that reason stop being part of the body. 16 And if the ear should say, “Because I am not an eye, I do not

belong to the body,” it would not for that reason stop being part of the body. 17 If the whole body were

an eye, where would the sense of hearing be? If the whole body were an ear, where would the sense of

smell be? 18 But in fact God has placed the parts in the body, every one of them, just as he wanted

them to be. 19 If they were all one part, where would the body be? 20 As it is, there are many parts, but

one body.

21 The eye cannot say to the hand, “I don’t need you!” And the head cannot say to the feet, “I don’t

need you!” 22 On the contrary, those parts of the body that seem to be weaker are indispensable, 23

and the parts that we think are less honorable we treat with special honor. And the parts that are 16

unpresentable are treated with special modesty, 24 while our presentable parts need no special

treatment. But God has put the body together, giving greater honor to the parts that lacked it,25 so that

there should be no division in the body, but that its parts should have equal concern for each other. 26 If

one part suffers, every part suffers with it; if one part is honored, every part rejoices with it.

27 Now you are the body of Christ, and each one of you is a part of it. 28 And God has placed in the

church first of all apostles, second prophets, third teachers, then miracles, then gifts of healing, of

helping, of guidance, and of different kinds of tongues. 29 Are all apostles? Are all prophets? Are all

teachers? Do all work miracles? 30 Do all have gifts of healing? Do all speak in tongues[d]? Do all

interpret? 31 Now eagerly desire the greater gifts.

Love Is IndispensableAnd yet I will show you the most excellent way.

13 If I speak in the tongues[e] of men or of angels, but do not have love, I am only a resounding gong or

a clanging cymbal. 2 If I have the gift of prophecy and can fathom all mysteries and all knowledge, and if

I have a faith that can move mountains, but do not have love, I am nothing. 3 If I give all I possess to the

poorand give over my body to hardship that I may boast,[f] but do not have love, I gain nothing.

4 Love is patient, love is kind. It does not envy, it does not boast, it is not proud. 5 It does not dishonor

others, it is not self-seeking, it is not easily angered, it keeps no record of wrongs. 6 Love does not

delight in evil but rejoices with the truth. 7 It always protects, always trusts, always hopes, always

perseveres.

8 Love never fails. But where there are prophecies, they will cease; where there are tongues, they will

be stilled; where there is knowledge, it will pass away. 9 For we know in part and we prophesy in part,

10 but when completeness comes, what is in part disappears. 11 When I was a child, I talked like a child,

I thought like a child, I reasoned like a child. When I became a man, I put the ways of childhood behind

me. 12 For now we see only a reflection as in a mirror; then we shall see face to face. Now I know in

part; then I shall know fully, even as I am fully known.

13 And now these three remain: faith, hope and love. But the greatest of these is love.

Intelligibility in Worship14 Follow the way of love and eagerly desire gifts of the Spirit, especially prophecy. 2 For anyone who

speaks in a tongue[g] does not speak to people but to God. Indeed, no one understands them; they

utter mysteries by the Spirit. 3 But the one who prophesies speaks to people for their strengthening,

encouraging and comfort. 4 Anyone who speaks in a tongue edifies themselves, but the one who

prophesies edifies the church. 5 I would like every one of you to speak in tongues,[h] but I would rather

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have you prophesy. The one who prophesies is greater than the one who speaks in tongues,[i] unless

someone interprets, so that the church may be edified.

6 Now, brothers and sisters, if I come to you and speak in tongues, what good will I be to you, unless I

bring you some revelation or knowledge or prophecy or word of instruction? 7 Even in the case of

lifeless things that make sounds, such as the pipe or harp, how will anyone know what tune is being

played unless there is a distinction in the notes? 8 Again, if the trumpet does not sound a clear call, who

will get ready for battle? 9 So it is with you. Unless you speak intelligible words with your tongue, how

will anyone know what you are saying? You will just be speaking into the air. 10 Undoubtedly there are

all sorts of languages in the world, yet none of them is without meaning. 11 If then I do not grasp the

meaning of what someone is saying, I am a foreigner to the speaker, and the speaker is a foreigner to

me. 12 So it is with you. Since you are eager for gifts of the Spirit, try to excel in those that build up the

church.

13 For this reason the one who speaks in a tongue should pray that they may interpret what they say. 14

For if I pray in a tongue, my spirit prays, but my mind is unfruitful. 15 So what shall I do? I will pray with

my spirit, but I will also pray with my understanding; I will sing with my spirit, but I will also sing with my

understanding. 16 Otherwise when you are praising God in the Spirit, how can someone else, who is

now put in the position of an inquirer,[j] say “Amen” to your thanksgiving, since they do not know what

you are saying? 17 You are giving thanks well enough, but no one else is edified.

18 I thank God that I speak in tongues more than all of you. 19 But in the church I would rather speak

five intelligible words to instruct others than ten thousand words in a tongue.

20 Brothers and sisters, stop thinking like children. In regard to evil be infants, but in your thinking be

adults. 21 In the Law it is written:

“With other tongues

and through the lips of foreigners

I will speak to this people,

but even then they will not listen to me,

says the Lord.”[k]

22 Tongues, then, are a sign, not for believers but for unbelievers; prophecy,however, is not for

unbelievers but for believers. 23 So if the whole church comes together and everyone speaks in tongues,

and inquirers or unbelievers come in, will they not say that you are out of your mind? 24 But if an

unbeliever or an inquirer comes in while everyone is prophesying, they are convicted of sin and are

brought under judgment by all, 25 as the secrets of their hearts are laid bare. So they will fall down and

worship God, exclaiming, “God is really among you!”

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Good Order in Worship26 What then shall we say, brothers and sisters? When you come together, each of you has a hymn, or a

word of instruction, a revelation, a tongue or an interpretation. Everything must be done so that the

church may be built up. 27 If anyone speaks in a tongue, two—or at the most three—should speak, one

at a time, and someone must interpret. 28 If there is no interpreter, the speaker should keep quiet in

the church and speak to himself and to God.

29 Two or three prophets should speak, and the others should weigh carefully what is said. 30 And if a

revelation comes to someone who is sitting down, the first speaker should stop. 31 For you can all

prophesy in turn so that everyone may be instructed and encouraged. 32 The spirits of prophets are

subject to the control of prophets. 33 For God is not a God of disorder but of peace—as in all the

congregations of the Lord’s people.

34 Women[l] should remain silent in the churches. They are not allowed to speak,but must be in

submission, as the law says. 35 If they want to inquire about something, they should ask their own

husbands at home; for it is disgraceful for a woman to speak in the church.[m]

36 Or did the word of God originate with you? Or are you the only people it has reached? 37 If anyone

thinks they are a prophet or otherwise gifted by the Spirit, let them acknowledge that what I am writing

to you is the Lord’s command. 38 But if anyone ignores this, they will themselves be ignored.[n]

39 Therefore, my brothers and sisters, be eager to prophesy, and do not forbid speaking in tongues. 40

But everything should be done in a fitting and orderly way.

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Bible quote Summary

Romans 12:6-8Prophecy, serving, teaching, exhorting, giving, leadership and compassion

1 Corinthians 12:8-11

1 Corinthians 12:28

Ephesians 4:11

1 Peter 4:11

Read through 1 Corinthians 12-14 and answer these questions:

1. What were the problems Paul was trying to address at this church?

2. What were the solutions he proposed?

3. What do you think are the appealing qualities of the church he described?

4. What are the unappealing qualities?

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Pentecostalism

Pentecostalism is a form of Christianity that emphasises the work of the Holy Spirit and the direct experience of the presence of God by the believer. Pentecostals believe that faith must be powerfully experiential, and not something found merely through ritual or thinking.Pentecostalism is energetic and dynamic. Its members believe they are driven by the power of God moving within them.Pentecostalism is not a church in itself, but a movement that includes many different churches. It is also a movement of renewal or revival within other denominations.It's not always easy to see if a church is Pentecostal because many Pentecostal denominations don't include the word 'Pentecostal' in their name.In the West, Pentecostalism is strong in African-American churches and the American and Australian 'mega-churches' such as Hillsong Church. One of the world's largest churches - the Yoido Full Gospel Church in Seoul, South Korea, where up to 250,000 people attend each Sunday - is a Pentecostal church.The Pentecostal and Charismatic Movement is appealing to some Christians because it offers a different experiences of God than a simply intellectual relationship. Charismatic believers claim to have direct 'experience' of God's presence; the fact that so many people become believers after observing and experiencing the gifts of the Spirit seems to confirm this belief.

Pentecostal churches often have the following qualities

1. Believe in second baptism that takes place after conversion2. Speaking in tongues is confirmation of second baptism3. Focus on spontaneous worship and healing4. Anti- ecumenical – not much to do with mainstream churches5. Rejection of Roman Catholic formalism, hierarchy and worldiness.

Development of the Charismatic Movement post 1960

The beginning of the charismatic movement

The charismatic movement in the Roman Catholic Church

Other expressions of the Charismatic Movement

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Many scholars trace the beginnings of Pentecostalism

to a temporary Bible school set up by Charles Fox Parham in

Topeka, Kansas.Parham believed that the HS

was going to descend in a special way on the church. He asked his students to read the

book of Acts and pray to receive the Spirit.

One of his students, Agnes Ozman, reported to speak in

tongues on 1st January 1901 – many other students soon

followed.

Main beliefs and implications for Christian practice in the experience of believers and Christian communities;

Experiences of the Holy Spirit

Explanation

Speaking in tongues

Prophecy

Healing

Inspiration in worship

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Philosophical Challenges to charismatic experience

Challenge ExplanationVerification

Claims of healing

Natural explanations

Justifying charismatic experiences

Despite these challenges, churches have a set of criteria to judge the veracity of experiences. These vary between denominations but usually include the following:

o Do the messages of the experience conform to the teaching of the Bible?o Does the experience produce spiritual fruits (like love, joy and peace)?o Is the message supportive of the direction set by church leaders?o Do the experiences affirm that Jesus is Lord, to be esteemed as God and followed?

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ESSAY TITLE:‘The Roman Catholic Church strongly opposed the liberation theologymovement.’Evaluate this view.Lines of argument• The Roman Catholic Church adopted key aspects of the liberation theology movement e.g. someof its terms• Evidence of support of Roman Catholic Church by key Church fgures e.g. Cardinal Ratzinger (laterPope Benedict XVI), Pope Francis• Evidence of opposition to liberation theology movement by key Church fgures of the RomanCatholic Church e.g. Pope John Paul II• Issues of politicising the Roman Catholic Church• Issues of secularising the Roman Catholic Church• The embracing of some of the liberation theology movement’s agenda had ulterior motives e.g. tokeep it under control and to change the movement’s direction• The role of the Roman Catholic Church in the foundation of the liberation theology movemente.g. Roman Catholic priests Gutierrez and Boff• Evidence of the Roman Catholic Church responding and changing its attitude to liberation theologyand its approach to social justice issues e.g. Pope Francis lifting the ban on Father d’EscotoBrockmann; beatifcation of Archbishop RomeroQuotations• “When I see a church with a machine gun, I cannot see the crucifed Christ in that church. We cannever use hate as a system of change. The core of being a church is love.” (Bishop Hoyos)• “The God of Exodus is the God of history and of political liberation more than he is the God ofnature.” (Gutierrez)• “Be careful, then, not to accept nor allow a Vision of human life as conflict nor ideologies whichpropose class hatred and violence to be instilled in you; this includes those which try to hide undertheological writings.” (Pope John Paul II)• “A theology of the Church in the world should be complemented by a theology of the world in theChurch.” (Gutierrez)• “The church’s mission is at all times to protest against injustice, to challenge what is inhuman, to

Liberation Theology AO2 HandoutRS - Christianity | Liberation Theology AO2 Handout 2side with the poor and the oppressed.” (Gutierrrez)• “Liberation theologians in the last few years have become much less hopeful about social

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structures, and increasingly concerned with issues of spirituality. They seem to be turning less topolitics, and more to faith.” (Novak)• “When I feed the poor. They call me a saint, but when I ask why the poor are hungry, they call mea communist.” (Dom Helder Camara)• “Theology has to stop explaining the world, and start transforming it.” (Bonino)• “The denunciation of injustice implies the rejection of the use of Christianity to legitimise theestablished order.” (Gutierrez)• “This conception of Christ as a political fgure, a revolutionary, as the subversive of Nazareth doesnot tally with the church’s catechism.” (Pope John Paul II)

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