30 Nov: (1662 Book of Common Prayer) Saint Andrew's Day

30 November.  1662 Book of Common Prayer.  St. Andrew the Apostle.

Saint Andrew's Day.

The Collect.

 

ALMIGHTY God, who didst give such grace unto thy holy Apostle Saint Andrew, that he readily obeyed the calling of thy Son Jesus Christ, and followed him without delay; Grant unto us all, that we, being called by thy holy Word, may forthwith give up ourselves obediently to fulfil the holy commandments; through the same Jesus Christ our Lord. Amen.

Mr. (Dr. Prof.) Daniell's "Bible in English:" Preface of a Must-Read

Daniell, David. The Bible in English: Its History and Influence. New Haven, CT: Yale University Press, 2003.

This volume appears to be poised to become the best purchase of 2013. His handling of the English Reformation, several chapters beyond what we've posted, is superb.


http://www.amazon.com/The-Bible-English-History-Influence/dp/0300099304/ref=sr_1_1?ie=UTF8&qid=1385668294&sr=8-1&keywords=david+daniell+english+bible
 
Preface

• This volume is about “how important the Bible in English has been in the life of Britain and North America.”

• The “Bible has tended to disappear.” To many, it is a “distant oddity.” It seems to have vanished, “often from ignorance, but sometimes from hostility.” We would add: think Medieval England, the 130-year reign of ruthless suppression of Wycliffite Bibles (and the people too by burning) by the Italians and the Archbishop of Canterbury (another one), the strenuous opposition to the English Bible by the Italians down to 1965 [think Pope Pee-on-us, or Pius, IX in his Syllabus of Errors], fashionable English and American Deism, 19th-20th century Protestant liberalism, and the manifold effects of modern American 20th century consumerism, religion, and materialism. Think small-to-little-Bible lections during worship or sermons. We would add ignorance and indifference to be the modern enemies, as well as the Devil--directly and actively--from and in the Parable of the Sower (Mt. 13). Don't forget that the Devil is an excellent corrupter and quite knowledgeable (Mt. 4); he sometimes comes as a theologian; that would be a taboo subject in some religious departments.  But, Matthew 13 is simple and perspicuous.

• The large numbers. The Bible is the most translated-into-other-languages book in history. A dozen translations of Homer’s Illiad and Odyssey have been made into French and English. But, to use Mr. Daniell's words of comparison, the English Bible has been done “many, many, many times more.” Since Tyndale’s versions in the 1520s and 1530s, 350 new translations have been made.

• Wycliffe’s manuscripts are about 230 whereas Chaucer’s are about 60; this was despite “one hundred and thirty years of the most long-lasting repression ever seen in the life of Britian.” The Act of 1401, De Haeretico Comburendo (a charming law to burn heretics), along with Archbishop (Canterbury) Arundel’s Constitutions in 1409 (orders with specifics in implementing the 1401 Act) remained in force until the 1530s.

• Yet, in the English Reformation 100s of 1000s of printed Bibles were bought; in a nation of 6 million during Elizabeth 1’s time, 500,000 Bibles were purchased.   The 9000 parishes had Bibles.  The Bible was read as well, by law, in those parishes. Mr. Daniell will more fully develop the impact on national life in Britain and North America.

• The English Bible was “involved in—indeed, made—public affairs. The English Civil was, in part, about the implications of marginal notes in the Geneva Bible. After 1660, the King James became an “instrument of government control.” It also made for good Pilgrims to New England too.

• Mr. Daniell gives wise and astute counsel on his use of the word “Puritan.” This word carried “awkward freight.” The term is “impossibly wide”...meaning different things at different times and for different contexts. In the 1570s, Italianates called the Reformers “Puritans.” In 1605, some of them used the term for themselves. Thomas Fuller, the famous English historian, wrote in 1655 that the term should be banished because it was “imprecise.” Further, it meant different things on two sides of the Atlantic. For Americans, it might have meant Pilgrims, early Founding Fathers, and “emotional rigidity” (quite an untruth, in fact). In 1570—1640, it generally referred to those of restless and critical dispositions within the Church of English itself. The majority of Puritans were Anglicans themselves, not separatists from it.

• The True Revolution. Mr. Daniell will address the Latin Bibles in England as well as significant translations of it into Anglo-Saxon and Middle English (before the Conquest of William the Conqueror in 1066 and the dominion of the Anglo-French language in cultural, educational, ecclesiastical, legal and governmental spheres). Then, of course, the significant influence of Wycliffe and followers with the “Lollards’” Bible which survived Anti-Christ’s government of theft and repression. William Tyndale (and associated players) initiated “the true revolution in the history of the West.”

• Eamon Duffy summarizes the Italianate, Anti-Christ’s viewpoint:

He [Cardinal Pole in 1553] abhorred religious argument and the spirit of self-sufficiency which he believed indiscriminate Bible-reading by lay people was likely to encourage. Better for the people to absorb the faith through the liturgy; to find in attentive and receptive participation in the ceremonies and sacraments of the Church the grace and instruction on which to found the Christian life. This was the true Catholic way, the spirit of the "parvuli," the “little ones” of Christ, for whom penitence, not knowledge, was the true and only way to salvation. The object of preaching and teaching was not to impart knowledge, but to cause the people to lament their sins, seek the healing of the sacraments, and amend their lives.

• An early 15th century opponent of Wycliff opined that translating and giving the Bible to the laity was giving “the pearl of the Gospel” only “to be trodden underfoot by swine.” On his view, the Gospel was given “to the doctors and clergy of the church.” Ordinary Churchmen didn’t need the Bible.

• Rather, the “swine” were to be instructed by wall paintings, icons, stained glass windows, the Latin liturgy, and Mystery Plays that dramatized Biblical stories which made the circuits at York, Coventry, Chester and elsewhere. The problem: it didn’t deal with the whole Bible (as the later lectionary would direct) and few could travel distances to see the plays.

• Jesus commanded (John 5. 39): “Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me.” Luke commended the Bereans in Acts 17: 10-11 "And the brethren immediately sent away Paul and Silas by night unto Berea: who coming thither went into the synagogue of the Jews. These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so." Jesus chided in the theologians in Luke 11:52 “Woe unto you, lawyers! for ye have taken away the key of knowledge: ye entered not in yourselves, and them that were entering in ye hindered.” More could be said.

• William Tyndale understood that the Italian Churchmen had “locked up” the Scriptures “from the common people.” So did the other translators and early printers of the English Bible.

Mr. (Dr. Prof.) David Daniell's "The Bible in English:" Outline of a Must-Read

Daniell, David. The Bible in English: Its History and Influence. New Haven, CT: Yale University Press, 2003.
http://www.amazon.com/The-Bible-English-History-Influence/dp/0300099304/ref=sr_1_1?ie=UTF8&qid=1385668294&sr=8-1&keywords=david+daniell+english+bible

This one is going to be fun.

Prof. David Daniell is Emeritus Professor of English at the University College London. He is an honorary Fellow of Hertford and St. Catherine’s Colleges, Oxford. He has authored articles and books on Shakespeare and the Arden edition of Julius Caesar. He edited the Penguin edition of William Tyndale’s Obedience of a Christian Man. Yale University Press published his editions of Tyndale’s New Testament and Tyndale’s Old Testament. He is also the author of that magnum opus: William Tyndale: A Biography. The latter is a must-read; if you read nothing else on Tyndale, this one is it.

Acknowledgements, x
Preface, xiii

1. Introduction, pages 1ff.

PART 1: BEFORE PRINTING, pages 17ff.

2. The Bible in Britain from the Earliest Times to AD 850, pages 19ff.
3. The Anglo-Saxon Bible, pages 44ff.
4. Romance and Piety, 1066—1350, pages 56ff.
5. The Wycliff (“Lollard”) Bibles, pages 66ff.
6. Before and After Wycliff: The Fourteenth and Fifteenth Centuries, pages 96ff.

PART 2: AFTER PRINTING, pages 111

7. The Greek New Testament of Erasmus, 1516 and After, pages 113ff.
8. The Reformation in England, pages 120ff.
9. William Tyndale, ?1494—1536, pages 133ff.
10. After Tyndale, pages 160ff.
11. Coverdale’s Bible, 1535, pages 173ff.
12. “Matthew’s” Bible, 1537, pages 190ff.
13. The Great Bible, 1539, pages 198ff.
14. Towards the Reign of Edward VI, 1547—1553, pages 221ff.
15. An English Plain Style, and Bible Reading, pages 248ff.
16. The Geneva New Testament, 1557, pages 275ff.
17. The Geneva Bible, 1560, pages 291ff.
18. Reformation Psalms, pages 320ff.
19. The Bishops’ Bible, pages 338ff.
20. Laurence Tomson and the Revision of the Geneva New Testament, 1576, pages 348ff.
21. The Rheims New Testament, 1582, pages 358ff.
22. “Geneva—Tomson—Junius,” 1599, pages 369ff.
23. Explorers of the Revelation: Spenser and Shakespeare, pages 376ff.
24. The English Bible in America: From the Beginnings to 1640, pages 389ff.
25. The King James Version, 1611, pages 427ff.
26. Printing the King James Bible, pages 451ff.
27. The Bible in England in the Seventeenth Century, pages 461ff.
28. The Consolidation of KJV, 1660—1710, pages 487ff.
29. The Bible in England and Ireland, 1710—1760, pages 499ff.
30. More Psalms and Hymns, pages 518ff.
31. The Bible in America to 1776, pages 539ff.
32. The English Bible Against Fashionable Deism: Handel and Pope as Examples, pages 555ff.
33. The English Bible in America, 1777 to the Early Nineteenth Century, pages 580ff.
34. Towards 1769 and After, pages 604ff.
35. Matthew Carey and the American Bible Flood, pages 624ff.
36. The Nineteenth Century Bible in Britain and Two Artists, pages 659ff.
37. The English Revised Version, 1870—85, pages 683ff.
38. The English Bible in America, 1841—1899, pages 701ff.
39. Bible Translation into English in the Twentieth Century, pages 734ff.
40. Conclusion, pages 769ff.

Appendix, pages 775ff.
Abbreviations, pages 794ff.
Notes, pages 795ff.
Chronological List of Bibles, pages 843ff.
Select Bibliography, pages 852ff.
Index, pages 867ff.
Photograph credits, pages 900ff.

(Online Resource): Aelfric's 11th Century Anglo-Saxon Bible

Several hat tips to Mr. Andy Underhile for pointing out this valuable resource.

It contains the Anglo-Saxon Bible as well as a readable and accessible translation on the lower half of the page. It contains "glosses," that is, Anglo-Saxon "translations" of the Vulgate for educational purposes (monks, students) with comments indicating his take-0r view, or theology--on/about the passage. We intend, God willing, to review this Bible.

The complete Anglo-Saxon Bible is online at: https://archive.org/stream/CompleteAnglo-saxonBibleInReprint/11751922Anglo-saxonBible#page/n1/mode/2up

29 Nov 1907: Mr. (Rev. Dr. Prof.) E.J. Young's Birth

29 November 1907.  Mr. (Rev. Dr. Prof.) Edward Joseph Young was born.
 

The following is from Wikipedia.

He was a Reformed theologian and an Old Testament scholar at Westminster Theological Seminary in Philadelphia, Pennsylvania from 1936 until his death on February 1968.^[2]

Biography

Young received an A.B. from Stanford University in 1929, a Th.B. (the equivalent of an M.Div.) and a Th.M. from Westminster Theological Seminary in 1935, and a Ph.D. from Dropsie College in 1943. He was an ordained minister in the Presbyterian Church (USA) from 1935-36 and then in the Orthodox Presbyterian Church until his death.

Legacy

Allan Harman notes three things about Young's career. He "held unswervingly to a high view of Scripture," he was "deeply read in the literature of his chosen field" and he "dedicated his outstanding gifts to the service of Christ's church and kingdom."^[3]

Young's commentary on the book of Isaiah is one of the finest available in the annals of conservative theological literature. A H.H. Rowley noted, "Professor Young is a scholar who is widely acquainted with views he does not share, and his work is a vade mecum of views that he accepts and rejects; few will not learn from it or fail to find it valuable for consultation." The Evangelical Quarterly commented, "The special value of the book lies in the fullness and depth of the exposition and the erudition of the footnotes...These alone justify its purchase by the layman, the minister, and the student." The book was last published by Eerdman's publishing company in three soft cover volumes.

Publications

• Old Testament Introduction (1949)
• The Prophecy of Daniel (Bible commentary, 1949)
• My Servants the Prophets (1952)
• The Authority of the Old Testament (1953)
• Thy Word is Truth (1957)
• The Book of Isaiah (Bible commentary, 1965-1972)

References

1.      ^ Longman III, Tremper (2007). "Young, E(dward) J(oseph)". In Donald K. McKim. Dictionary of major biblical interpreters (2nd ed.). Downers Grove, Ill.: IVP Academic. pp. 1068–1072. ISBN 9780830829279.

2.      ^ Biography at Westminster Theological Seminary

3.      ^ Allan Harman, "Edward Joseph Young," in Walter A. Elwell and J. D. Weaver (eds.) Bible Interpreters of the 20th Century: A Selection of Evangelical Voices. Grand Rapids, Baker, 1999.

ACNA: A Ship's Doctrinal Rudders, To Have or Not Have?

An interesting and essentially correct set of insights from Mr. Robin Jordan on the Romewardizing in the new ACNA [think ACNA-Bob, ACNA-Keith, ACNA-Jack, and 2-Stepper-REC-Ray].  Mr. Jordan calls it the "Catholic Resurgence." I disagree with the term of the title; Protestant and Calvinistic Anglicans are the "true Catholics." Churchmen like Thomas Cranmer, Matthew Parker, Edmund Grindal, John Whitgift, Richard Bancroft, John Jewel, Thomas Rogers, Charles Simeon, John Newton, Augustus Toplady, Griffith Thomas and many, many others never surrendered the term to the Italians. The word "Catholic" must not be surrendered to them. But, given that important objection (with other corollaries), Mr. Jordan's thesis is essentially correct. ACNA is in bed with Italy (with some variations). What is...yes...is obnoxious...yes, offensive...yes, contemptible...is the lack of integrity, honesty and transparency. To pray against and seek deliverance from pride and arrogance (as was done with our Thanksgiving Day Prayer) is to "hate" lying, abhor lying, abominate deceit (this is throughout the Psalms and Proverbs, for those for whom the canon rules). The top dogs are hiding the doctrinal blueprint under the strategy of a continued blackout. The indifferentists and other post-modernistic convergence types aren't concerned about propositions. The Roman Trojan horse is in the ACNA house. Here's a piece from Mr. Jordan.  But, what are ya' gonna do with a drunken sailor, early in the morning?   http://www.youtube.com/watch?v=qGyPuey-1Jw

http://anglicansablaze.blogspot.com/2013/11/the-catholic-resurgence-in-anglican.htmly, November 29, 2013

The Catholic Resurgence in the Anglican Church in North America

By Robin G. Jordan

Historically the Thirty Nine Articles serve four functions. First, they are meant to establish the theological identity of the Anglican Church. They were drawn up to support the Anglican Church’s claim to be “a true apostolic church, teaching and maintaining the doctrine of the apostles.” Second, the Articles are intended to make the truth of the gospel safe—to protect the gospel from being lost to the church again as it was lost to the church during the centuries leading up to the Reformation. Third, they are meant to protect the church from false teaching. They are also meant to provide doctrinal standards for the interpretation of the Prayer Book. Fourth, they are meant to set the boundaries of the comprehensiveness of the Anglican Church.

Those who question the relevance of the Thirty-Nine Articles to the contemporary Anglican Church and dismiss the Articles as a relic of the past typically subscribe to doctrines and practices that are outside the boundaries of the comprehensiveness that the Articles set. The arguments they make against accepting the authority of the Articles are entirely self-serving. The Articles represent a major obstacle to their aspirations. They are far from disinterested parties.

If they cannot persuade the rest of the church to accept their claims that the Thirty-Nine Articles are no longer authoritative for Anglicans today, they may adopt the stratagem of interpreting the Articles in a way that disconnects them from their historical context and the intent of their authors. The Articles are claimed to sanction doctrines and practices that they do not sanction. This reinterpretation of the Articles has the effect of weakening their authority.

If they establish a large enough following in the church, its existence will also serve to weaken the authority of the Articles. Acceptance of their authority will become a cause for controversy, which will also have that effect.

Wherever the authority of the Thirty-Nine Articles has been eroded (or, in the case of the Episcopal Church, never accepted), the Anglican Church has exchanged its theological identity for something else; the gospel has been obscured and even lost again; and false teaching has flourished. The limits of historic Anglican comprehensiveness have been ignored.

In the twenty-first century the major challenge to the authority of the Thirty-Nine Articles comes from three quarters. The Way, the Truth, and the Life: Theological Resources for a Pilgrimage to a Global Anglican Future identifies two direction from which this challenge is coming—Anglo-Catholicism and liberalism. Since the second half of the twentieth century a major challenge to the authority of the Articles has been coming from a third direction—the theology of the convergence movement.

The theology of the convergence movement suffers the same weaknesses as the theology of the charismatic movement of which the convergence movement is an offshoot. In Keeping in Step with the Spirit J. I. Packer points out these weaknesses:

Charimatic theology by comparison looks loose, erratic, and naïve, and the movement’s tolerance of variations. Particular when these are backed by “prophecies” received through prayer, suggests a commitment to given truth in Scripture that is altogether too fragile.

In “Navigating the Three Streams: Some Second Thoughts about a Popular Typology

” and “Revisiting the Three Streams” Gillis Harp has drawn attention to the problematic way in which leaders in the convergence movement interpret the Scriptures.

The emphasis of the convergence movement upon piety and practice over theological reflection mirrors the charismatic movement’s interest in the reanimation of inherited doctrinal and devotional traditions. An outgrowth of this development is a fascination with the early and Medieval churches which does not take into account that a number of the doctrines and practices of these churches have no real basis in the Scriptures. Unreformed Catholic doctrine and practice has come to increasingly dominate the thinking of the convergence movement.

 

For the rest, see:

http://anglicansablaze.blogspot.com/2013/11/the-catholic-resurgence-in-anglican.html

Mr. John Ashton's "Religion of Paul the Apostle:" Don't Bother

Ashton, John. The Religion of Paul the Apostle. New Haven, CT: Yale University Press, 2000. http://www.amazon.com/Religion-Paul-Apostle-John-Ashton/dp/0300084412/ref=sr_1_1?ie=UTF8&qid=1385668180&sr=8-1&keywords=john+ashton+paul+the+apostle

261 pages with a 6-page bibliography. Odd, dangerous, irreverent, and perhaps "something else.". Not worth 5 pennies, but we’ll continue the review FWIW. It’s difficult to think of Ashton as a Professor of NT at Oxford. This volume deserves barbed and flaming darts of hostility. Another “leaden work of scholarship” that, like others, will “litter the ocean floor of academia.” Jesus and Paul were "shamans."

Preface
Abbreviations

Introduction, 1

1. On Comparing Religions, 6

2. Paul the Enigma, 29

Excursus 1: Jesus the Shaman, 62

3. Paul the Convert, 73

Excursus 2: Merkabah Mysticism, 105

4. Paul the Mystic, 113

Excursus 3: Schweitzer’s Mysticism, 143

5. Paul the Apostle, 152

Excursus 4: The Historicity of Acts, 171

6. Paul the Prophet, 179

7. Paul the Charismatic, 198

8. Paul the Possessed, 214

Conclusion
Bibliography
General Index
Index of Bibliographical References

Introduction, 1

A set of 8 lectures delivered by a lecturer of New Testament from Oxford (billed as a "leading NT scholar") regarding natural and comparative religion. We’ll make some notes, but this volume is odd beyond words. If the notes make little sense, it’s because Ashton doesn’t make sense.

Mr. Ashton draws attention to “theology v. religion.” Commentators note Paul had a “theology” but religion? Ashton, whom we shall not call a reverend or a doctor, draws attention to Deissmann’s “comparative method to the study of Paul” (die religiongeschichtliche, “the history of religion school”).

1. On Comparing Religions, 6-29. Deissmann believed Paul was “heavily influenced by pagan mystery religions.” The theology of baptism…a re-enactment of the “dying and rising of pagan gods such as Attis or Adonis.” Historically, these were efforts to cut the ties with previous orthodoxies or confessional Churchmanships. However, Barth, according to Ashton, put the kibosh on Deissmann’s school after WW1. “All human religions are superceded by revelation.” Religion was previously defined as atheism, fetishism, nature worship, shamanism, Judaism, Islam, Buddhism, Shintoism, animism, totemism, and other isms. Ashton thinks Barth was “arrogant” in his dismissal of these varied religions. But, Ashton is as "arrogant" in his dismissal of "revelation" as he thinks Barth arrogant. It is extremely difficult to imagine Ashton as a Professor of New Testament at Oxford. He’s clearly taken leave of an OT sensibility, systematics and church history. This chapter doesn’t even rise to a level of NT respectability in our estimation. His bibliography is bereft of the bigger names; 6 pages DOES NOT CUT MUSTARD. It’s hard to see why Yale Press published this.

2. Paul the Enigma, 29-61. Ashton notes that he’ll attempt to “dodge the barbed darts of hostile reviewers.” Count us in that community tossing barbed darts. He then hopes he’s not producing a “leaden work of scholarship” that will “litter the ocean floor of academia.” Hah! A forlorn hope on his part, we believe.

Then, the old boy asks an oddballish question: was Paul a sham, showman or shaman? Why kind of question is that? Ashton dismisses the first. Then, jokingly admits perhaps he was a “showman.” At this point, it will be hard to take Ashton seriously. Then…whala…the book will argue that Paul was a “shaman” with “structural resemblances” to shamans in history and other nations. Ashton feels “like a child in a candy shop” with numerous “succulent delicacies.” What kind of analogy is that? There is an evident absence of the fear of the LORD, gravity, and sobriety…for starters.

We then get a brief review of Tungus of Siberia (a shaman), a Japanese shaman, Theodore of Anatolia, and—of all things—Oral Roberts, the Pentecostalist.

These “shamans” undergo a crisis experience, see another world, gain mastery of the spirit world, and obtain a consequential veneration and authority from a community. Throw in altered states of consciousness, trance-like states, and ecstasies. These are "typical of shamans."

Paul was like these shamans, evincing similarity to the “astonishing variety of human societies through the ages.”

Excursus 1: Jesus the Shaman, 62-72. Ashton then argues briefly that Jesus is more of a shaman than Paul. Jesus was an exorcist with crisis experiences in the baptism, temptation and transfiguration.

We hardly know where to begin or end with this analysis. Odd is the least we can say of it. Dangerous is more like it. Putting Paul and Jesus into what appears to be derogatory and occultic categories…strange fire comes to mind. Yes, Ashton will argue that Paul is "possessed." That shoe might fit Ashton's foot. There is something beyond odd here, even paranormal. We’ll continue the review. But this much, this volume is not worth the purchase.

Christianity: An Outline

Varied Authors.  Encyclopedia Britannica, 15^th ed. “Christianity.” Chicago: University of Chicago Press, 1985.

Given the interest in orbital learning, divine providence (WCF, 5), and the implications of catechesis, learning is a corollary concern in life; it’s natural to Reformed theology and praxis. Here's EB's outline.

1.      The Essence of Christianity

A.    Theological Developments of the Concept

1.      Early views

2.      Medieval and Reformation views

3.      Early modern and modern views

B.    Ethical and other developments of this concept

1.      Ethical and ecumenical views

2.      Eschatological views

2. The history of Christianity

A. The primitive church

     1. The relation of the primitive church to Judaism

     2. The relation of the early church to the career and intentions of Jesus

     3. The Gentile mission and St. Paul

     4. The contemporary social, religious and intellectual world

B. The internal development of the early Christian church

     1. The problem of jurisdictional authority

     2. The problem of Scriptural authority

     3. The problem of theological authority

     4. Early heretical movements

C. Relations between Christianity and the Roman government and the Hellenistic culture

     1. Church-state relations

     2. Christianity and classical literature

     3. Apologetics

D. The early liturgy, the calendar and the arts

E. The alliance between church and empire

F. Theological controversies of the 4^th and 5^th centuries

    1. Western controversies

    2. Eastern controversies

G. Popular Christianity in the late empire

H. Liturgy and the arts after Constantine

I. Political relations between the East and West

J. Literature and the “Dark Ages”

K. Missions and monasticism

L. From the Schism to the Reformation

    1. Differences between the Eastern and Western churches

    2. Papacy and the Empire

    3. Medieval thought

    4. Reformation

M. Modern Christianity

N. The Modern Denominations

     1. Roman Catholicism

     2. The Eastern churches

     3. Protestantism

3. The history of Christian missions

     A. Early history

         1. First advance to AD 500

         2. Losses and gains to AD 950

         3. Later Middle Ages: advance in Europe and Asia

         4. Losses from 1350 to 1500

         5. Roman Catholic advance, 1500-1750

         6. Missionary cooperation

     B. Protestant missions

         1. The founding of missionary activities

         2. Protestant missionary advance, 19^th and 20^th centuries

         3. Growth of the churches

         4. Missionary cooperation

4. The Roles of Christianity

     A. Church and state

          1. The history of church and state

          2. Church and state in Eastern and Western theology

     B. Church and society

          1. The problem of slavery and persecution

          2. Theological and humanitarian motivations

          3. Interest in political activities

     C. Church and education

          1. Intellectualism versus anti-intellectualism

          2. Forms of Christian education

     D. Church and social welfare

          1. Healing and the sick

          2. Care for the sick

          3. Care for the poor, widows and orphans

          4. Pastoral care

    E. Church and the arts

    F. Church and minorities

    G. Church and family

         1. The tendency to spiritual and individualize marriage

         2. The tendency toward asceticism

    H. The Church and the individual

    I. Church and the missionary

        1. The triumphant type of mission

        2. The heroic type of mission

        3. Educational and medical missions

     J. Church and church: ecumenism

        1. History of ecumenism

        2. Modern agencies and exponents of ecumenism

     K. Christian Church and non-Christian churches

         1. Conflicting Christian attitudes

         2. Modern views

 5. Canon law

       A. Nature and significance

            1. Historical and cultural importance of canon law

            2. Problems in the study of canon law and its sources

        B. History

            1. The formative period: origins to Gratian (c. 1140)

            2. The Corpus Juris Canonici (c. 1140—c.1500)

            3. From the Council of Trent (1545—1563) to the Codex Juris Canonici (1917)

            4. The Codex Juris Canonici (1917)

            5. The Eastern churches in union with Rome

         C. Vatican 11 and post-conciliar canon law

         D. Vatican 11

         E. Post-conciliar legislation

         F. Revision of the Code of Canon Law

         G. The New Code of Canon Law

          H. Anglican canon law

6. Christian thought and doctrine

     A. The issue of the church’s identity

          1. Views on the unity of the church

          2. Views on the history of the church

     B. The heritage of the Church Fathers: patristic literature

          1. The ante-Nicene period

          2. The post-Nicene period

          3. The character of the heritage

     C. Christian philosophy

          1. Meaning of Christian philosophy

          2. Distinctive themes in Christian philosophy

          3. History of Christian philosophy

          4. Problems confronting Christian philosophy

          5. Implications of Christian philosophy

     D. Christian doctrine

          1. The meaning of dogma

          2. God the Father

          3. God the Son

          4. God the Holy Spirit

          5. The Holy Trinity

          6. Man

          7. The Church

          8. Last Things

      E. Christian Mysticism

          1. History of Christian mysticism

          2. Phases of Christian mysticism

          3. Forms of Christian mysticism

          4. The significance of Christian mysticism

7. Christian myth and legend

      A. Characteristics of myth and legend

      B. History of Christian myth and legend

          1. 1^st and 2^nd centuries

          2. 2^nd to 5^th centuries

          3. The Middle Ages

          4. Modern developments

8. Church year

      A. Origins of the church year

          1. Religious times and seasons

          2. Jewish background

          3. Formation of the church year

          4. Agreements and differences of the churches

      B. History of the church year

          1. Sunday

          2. Advent

          3. Christmas

         4. Epiphany

         5. Pre-Lent

         6. Lent

         7. Easter

         8. Ascension

         9. Pentecost

         10. Pentecost or Trinity Season

         11. Saints’ days and other holy days

     C. Liturgical colours