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The contemporary debate concerning the Christian theology of religions has been profoundly shaped by Alan Race’s three-fold typology of exclusivism, inclusivism and pluralism. Although the insufficiency of this typology’s descriptive and critical capacity has become increasingly acknowledged within the field, widespread agreement about its replacement remains elusive. This thesis argues that a replacement can be found in Hans Frei’s five-fold typology of Christian theology, which differentiates between a range of approaches to theology, from theology as philosophical discourse (Type 1) to theology as quarantined, Christian self-description (Type 5). It is suggested that the more basic question posed by Frei’s typology of how Christian theology is understood in relation to philosophy and other external discourses, provides a better means of accounting for the different positions in the Christian theology of religions within 20th century ecumenical movements. It is shown how Frei’s typology emerges from his emphasis on both the limitations and the significance of external discourses for Christian theology, an emphasis which results from his construal of the mystery of Christ’s universal presence as a function of the particular incarnation in Jesus of Nazareth. Chapter one considers the philosophical foundations upon which Race’s typology is constructed, with particular emphasis on Troeltsch’s historicism, Hick’s epistemology of religious experience and WC Smith’s phenomenological hermeneutic, concluding that they determine the typology’s apologetic approach. It is shown how these commitments lead Race’s typology to differentiate between types of Christian theology primarily in relation to the philosophical viability, as Race understands it, of their Christology. Chapter two focuses first on the theology of Hans Frei and his analysis of the relationship between Christology and historicism, epistemology, and hermeneutics. It is suggested that Frei’s focus on the ordering of the relationship between Christian theology and external discourses, while undermining Race’s approach, affirms the possibility of a theologically valuable relationship between Christian theology and external discourses. Moreover, unlike Race, Frei’s emphasis on the significance of external discourses for Christian theology is derived in light of, and not in spite of, a faith in the incarnation and resurrection of Jesus Christ. Chapter three looks at Frei’s fivefold typology as a better means of accounting for the differences Race posits between exclusivists, inclusivists and pluralists. It is argued that in following Frei’s typological logic and the historical, epistemological and hermeneutical considerations characteristic of a Christian theology between types three and four, an approach to the theology of religions emerges which addresses the question of the universality of divine revelation – the central concern of Race’s typology – while also showing the inadequacy of Race’s typology and its prioritisation of philosophy. This will be shown by applying Frei’s typology to 20th century ecumenical movements and the positions on the theological significance of non-Christian religions that have emerged therein. Though Frei did not directly take up the issue of the Christian theology of religions, chapter three will demonstrate how his typology of Christian theology is of particular importance for this discussion. For his typology highlights the central question driving the theology of religions – how the ‘internal’ discourse of Christian self-description in reference to the gospels’ history-like witness to the life, death and resurrection of Jesus Christ relates to the historically contingent, public world outside the church. The conclusion will point toward a constructive proposal for a theology of evangelism and interfaith dialogue in pluralist societies of the 21st century, drawing on the ecumenical discussion viewed in relation to the theological and typological insights of Hans Frei.

The thesis explores the manner and extent of World Council of Churches activities that reflect the obligation in its original constitution to develop ecumenical consciousness among the members of the churches. The study explores the possible original meaning of ecumenical consciousness and the implications of widening understandings of ecumenism and develops a working definition of ecumenical consciousness. That definition is seen as having particular significance not only for the structures and activities of the WCC but for the ecumenical movement as a whole. Social movement analysis is used to seek to understand better the nature of the ecumenical movement and its relationship to the World Council. Whilst not completely identifying the ecumenical movement as a social movement, it is suggested that an understanding of participation, the framing of issues of contention and the purposes of social movement organisations can all contribute fruitfully to understanding the ecumenical movement. This perspective leads to questions about whose ecumenical consciousness needs to be addressed and about cognitive and emotional mobilisation. These questions provide a framework for engaging with the stated understandings of the educational and formational activity of the World Council from its foundation to the Porto Alegre Assembly in 2006. From the Library and Archives of the World Council, the research draws on the official documents of Assemblies and Central Committee meetings and perhaps, more significantly, on reports of less high profile consultations and papers of staff discussions. Because of the way in which the World Council operates, this historical analysis is divided into the periods between Assemblies. The conclusion reached is that periods of creative thinking about people’s involvement and participation which might lead to the formation of ecumenical consciousness have alternated with reversions to more formal processes of teaching about the ecumenical movement. The expectations of the member churches of the World Council have been directed more towards being supported in their separateness than being challenged ecumenically. The demands of particular issues (ecclesiological and justice/peace) have led to a greater concentration on content rather than process. The value of ecumenical experience has been recognised but not always the necessity of learning through reflection on that experience. It is suggested that these and other tensions have resulted in the World Council being unable to benefit from the potential of an ecumenically conscientised constituency. The thesis concludes with a chapter considering the implications of these conclusions for the future work of the World Council, arguing that, both for its own good and that of the ecumenical movement, it needs to work to develop an ecumenical consciousness in the people of its whole constituency as well as in the institutional churches and their leaders.

In 1992, anticipating the announced retirement of its incumbent director, the Board of Directors of The Evangelical Alliance Mission (TEAM) launched a search for a new director. Their search led them to the director of Bible Christian Union (BCU). Not only did the TEAM Board ask him to consider leaving BCU to direct TEAM, but they also suggested that the two organizations consider merging. Both of those things happened simultaneously, and this project tells that story. The project begins with an introduction which states the topic, the objectives and limitations of the project, the relation of the project to the life and ministry of the author, and the methodology and sources consulted. The second chapter examines the subjects of leadership transition and organizational merger, especially in relation to the teaching of Scripture. The chapter concludes with a history of the merger of BCU and TEAM, and the leadership transition which took place in that context. The third chapter seeks to give more of an in-depth analysis of the leadership transition process within TEAM and of the merger process which was happening simultaneously. In examining the leadership transition process, this chapter explores the factors necessitating a leadership change, why the TEAM Board chose an outsider, the selection and transition process, and ways to improve the selection and transition process. In examining the merger process, this chapter explores the twenty-one issues considered, how to decide ‘non-negotiable’ and ‘negotiable’ issues, timing factors, how to gain ownership, how the final decision is made, how to announce the merger to the public, and how to handle displaced staff. The chapter concludes with post-merger perceptions from various standpoints and suggests ways to improve the merger process. The final chapter gives conclusions and evaluation by looking back and looking forward. This chapter examines whether the two issues (leadership transition and merger )should have been kept separate, and suggests ways to ensure the ongoing success of the leadership transition and merger. The appendices are all referred to within the text of the project. Especially helpful to the reader would be appendix K, which is entitled ‘Things George Murray Considered in Leaving the CEO Position of BCU to Accept the CEO Position of TEAM.’ [ABSTRACT FROM AUTHOR]

The numerous Christian responses to the current cultural phenomenon known as postmodernism have been extremely diverse, ranging from an almost complete dismissal of postmodern thought to an almost complete integration of postmodernism into Christianity. My thesis is that this diversity is caused in large part by two primary factors in the thinking of Christian scholars: 1) the definition of postmodernism and 2) the presuppositions or biases that shade one's understanding of postmodernism It is my contention that by analyzing these two factors, a framework for evaluating Christian responses can be developed. In order to demonstrate the method for evaluation, I have analyzed and evaluated four evangelical/orthodox Christian works. For each author, I have examined the definition, revealed the emphases in that definition, and then attempted to list the author's underlying experiential, philosophical, and theological presuppositions. Based on those findings, I have contended that this method can be applied to any Christian work on postmodernism and is applicable to personal evaluation as well. This thesis merely presents the initial steps to personal formulation. However, it is my hope that the framework outlined in this thesis will lead to a more objective response to postmodernism. Following this framework should prepare the individual to make his or her own conclusions concerning the positive and negative effects of postmodernism on the church. My desire is that through an analysis of presuppositions, believers will recognize their limitations and be much more willing to dialogue with one another and respect the perspectives of others. [ABSTRACT FROM AUTHOR]

Nothing has changed the landscape of ministry and outreach of the local church in the last twenty years more than the emergence of the mega-church. With their presence in our neighborhoods and communities everything has changed. There is no way the local church can compete or even match what the mega-church can offer in worship, programs and ministry, both to the believer and the unbeliever. With the emergence of the mega-church and their number multiplying across the country, the ministry of the local church faces a serious challenge—How do they survive and thrive in the shadow of mega-churches who are bigger and can do things better? This project seeks to address and answer that question for the local church. The focus of this project is to define the options those churches have in the metropolitan areas to survive and thrive in the shadows of the mega-church. The options for metropolitan churches are limited to the strategies suggested by Lyle Schailer in his book, 21 Bridges to the 21st Century. This project will report on churches in the Western Michigan area who have implemented one of these strategies. The report on the implementation of the option they have chosen for their church will include what moved them to chose their particular one, the process they followed and what has been the results. My purpose and prayer for this project is that it will give the local church not only hope for their ministry and future as they find themselves living and serving in the shadows of a mega-church, but also the tracks on which to run so to not only survive but thrive in their ministry and outreach for the Lord Jesus Christ. [ABSTRACT FROM AUTHOR]

Examines how the 1983 Code of Canon Law understands papal primacy and its canonical implications in the life of the Church with particular emphasis on the nature of the primacy and its manifestation in church governance. Episcopal nature of papal primacy and its canonical implications; Purposes of the Petrine office; Conclusion.

Ecclesiology in Motion: Ecumenical Vocation and the Developing Ecclesial Identity and Self-Understanding of the United Church of Christ (USA) By: Jason M. Donnelly Advisor: Mark S. BurrowsThis study explores the question of ecclesiology in the United Church of Christ by presenting a historically descriptive account of this church's developing ecclesial identity and self-understanding during the last two decades of the twentieth century. Chapter one, "Ecumenical Vocation and the Question of Ecclesiology in the United Church of Christ" considers the context and composition of the organic union that established the United Church of Christ in 1957, engages the founding documents and early developments of the UCC's ecclesial identity and self-understanding up to 1982, and situates this study within its larger historical, ecumenical, and theological contexts. Chapter two, "Corporate Expressions of Ecclesial Identity in the United Church of Christ" examines the emergence of a theologically descriptive tradition of ecclesial identity and self-understanding in the UCC. Proposing that this united and uniting church developed its own ecclesiological tradition in the process of responding to a series of ecumenical texts from the 1980s, this central chapter charts the gathering momentum of a maturing ecclesiological tradition evident in the processes and corporate responses of the UCC to these ecumenical texts as the young church remained faithful to its ecumenical vocation by adapting to an ecumenical context vastly different from the one that inspired the creation of the UCC in 1957. The four ecumenical texts that provoked these corporate expressions of the UCC's ecclesial identity between 1982 and 1995 include: Baptism, Eucharist and Ministry, the 1982 text produced by the Faith and Order Commission of the World Council of Churches; An Invitation to Action, the 1984 text produced from Series III of the Lutheran-Reformed Dialogue; The COCU Consensus, the 1984 text presented to the member churches of the Consultation on Church Union for formal action; and Churches in Covenant Communion, the 1988 text, also presented to the member churches of the Consultation on Church Union for formal action.Chapter three, "Deepening Ecclesial Self-Understanding" briefly explores the origins and ecclesiological significance of the UCC's three full-communion agreements, focusing primarily on the theological content behind the UCC's most recent full-communion agreement with the Evangelical Lutheran Church in America, the Presbyterian Church (USA), and the Reformed Church of America.Chapter four, "Assembling the Expressions of Ecclesial Self-Understanding" presents the theological content expressed in the four corporate texts considered in chapter two in conversation with The Nature and Mission of the Church.Chapter five, "Conclusion" provides a brief overview of the study and suggestively explores the significance of what has been advanced in relation to the ecumenical movement in general and the UCC's ecclesiology in motion in particular.

In this dissertation the nature and extent of the contribution of Samuel Dwight Chown to Church Union in Canada is examined. There are three parts to the study, a survey of the life and work of Samuel Dwight Chown, a discussion of his activities in the fields of social reform and evangelism within the context of Methodism, and an examination of his interdenominational Church Union activities. He was born in Kingston, Ontario, in 1853 and was educated in Kingston Public School and the Military College. He later became convinced that he was called to the ministry and, in 1874, became a probationer in the Wesleyan Methodist Church. During his probation he studied for two years at Victoria College and was ordained in 1879. [TRUNCATED}

This study attempts a systematic survey and comparison of Roman Catholic and Ecumenical Movement (since 1925) doctrines of the state conceived as a universal institution and the political instrument of society. It deals with the theoretical doctrines of each group, and not with either the historical evolution of these concepts, or with the actual practices of these groups in their relations with particular states. Strictly speaking, it is not a comparison of Roman Catholic and Protestant views of the state because the Movement embraces some non-Protestants. [TRUNCATED]

Theoretical and practical aspects of ecumenical communication is the subject of this research. It is an effort to discover the role of theoretical and practical communication in the ecumenical movement. This is an important study because at this moment the newly founded World Council of Churches, which is the institutional form of the ecumenical movement, must determine its future strategy. Questions arise as to whether activity in life and work or in faith and order or in both at the same time will ensure the growth of ecumenical understanding among the churches. In order to understand this we must comprehend the role of the doctrinal and the non-doctrinal factors in ecumenical communication. The method of this dissertation is to reconstruct in four chapters the historical development of the ecumenical movement through the four contributing channels; the International Missionary Council, the Faith and Order Movement, the Life and Work Movement and the Federal Council of Churches. This will provide the historical perspective and the basic data of the research. The second section of the dissertation, which comprises five chapters, analyzes communication in the ecumenical movement from the point of view of the doctrinal and the noon-doctrinal factors. Chapters V and VI are dedicated to the analysis of the doctrinal and non-doctrinal barriers to ecumenical communication. The next two chapters reveal the role of the doctrinal and non-doctrinal communication that builds the ecumenical community. The final chapter is devoted to the summary and conclusions. [TRUNCATED]

The purpose of this research has been to examine recent expressions about the Church, especially literature prepared for and issuing from the first assembly of the World Council of Churches, in order to discover a doctrine of the Church which may be offered to all Christians for the furtherance of unity. A growing sense of the importance of the doctrine of the Church has resulted from emphasis on the social nature of religious knowledge, the modern missionary movement, and the twentieth-century ecumenical movement. [TRUNCATED]