This work is a reflection about and case study in Apostolicity. It is also about the power of an individual to be a change agent in socio-political contexts. Its subject is Dr. Michael Cassidy who is founder and former international team leader of African Enterprise, an international Evangelistic organisation, that partner with churches in Africa to foster the growth of the Christian movement in cities through its ten national indigenous teams spread through Africa. Cassidy is also regarded as a prominent Evangelical leader at home and abroad, and is a strong influence in the Lausanne movement. The thesis traces the ministry of Cassidy in his years leading up to the founding of the work and his nearly 50 years of witness in the turbulence of Africa and South Africa during and after the Apartheid years. This historical review has special interest for the ecumenical witness of the church in its fight against Apartheid through great conferences like The Durban Congress on Mission and Evangelism 1973, The South African Christian Leadership Assembly (SACLA l and SACLA ll), the National Initiative for Reconciliation and the Rustenburg Church Consultation. In the research the theological, missiological and philosophical motifs of Cassidy’s work are discussed, with special attention to the issues of truth and the socio-political implications of love. The thesis also describes Cassidy’s involvement in the Marriage Alliance and the struggle to bring a biblically based outcome to the South African legislation on the matter of gay marriage. Cassidy’s worldview and his spirituality, weighed against the current debate on these issues, are examined. A primary interest expressed in the thesis is the concept of Lay Apostolicity, a concept that was powerfully raised by Cassidy whose ministry has been as a layman who has not been ordained. The structures for mission are deeply examined from Protestant and Catholic perspectives. The writer argues that Cassidy’s ministry has special value as a model and example for others in understanding and participating in the apostolic ministry of the ordinary Christian man and woman in the local church or in the working context. The thesis takes as its leitmotif the Prayer of Jesus in John 17 - and the life of Cassidy is discussed alongside reflections of and in relation to Jesus’ prayer for in his Apostles ( and those who follow) in the hours before his passion. The ‘marks’ in Jesus’ prayer have been identified as: Mission, Glory, Unity, Love, Truth, Holiness, Spirituality, Joy, Successive Chapters on each of these appear in the thesis. An analysis of Cassidy’s witness and mission was made through a survey with 120 respondents to measure the effect of Cassidy’s ministry. The chapter on Joy deals with this. The final chapters deal with an assessment of Cassidy’s life and work. The first of these looks at the dynamics of leadership and a critical assessment of his peers and others. The last chapter on “The measure of the man” attempts to list and clarify special significances, abilities and characteristics that have contributed to a unique calling and contribution to our understanding of Lay Apostolicity. / Thesis (PhD)--University of Pretoria, 2010. / Science of Religion and Missiology / unrestricted

In this study, we have considered if, how, or to what extent emerging Christian expressions within the context of the Emerging Church (EC) movement, and related Emerging Missional partners and postcedents, might reform, contextualize, innovate, or revise Christian forms, language, practices, or doctrines to reform the church and inculturate the gospel in postmodern contexts, while retaining continuity and congruence with apostolicity and orthodoxy. We also wished to see if, how, or to what extent EC voices considered accountability to apostolicity and orthodoxy and, if not, to what they were accountable and also to what extent they remain authentically Christian. We have done so by examining the perspectives of leading EC authors, practitioners, and current and historical conversation partners including Vincent of Lérins and Dietrich Bonhoeffer, using historical, theological, ethnographic and narrative inquiry and analysis methods. Our review of literature from EC authors provides insights into debates that led to fracturing of the EC movement and that offer challenges to orthodoxy. Our analysis also reveals methods EC authors appealed to in order to justify their views, or defense or revisions of core historic doctrines. When they rarely appealed to orthodoxy, there were two common but divergent approaches in which orthodoxy was either viewed as a system of beliefs, in which one could treat orthodox doctrines trans-subjectively, or else as being subjectively grounded in the incarnate Christ, in which accountability to Christ was primarily evidenced in materialist acts. We also placed our analysis of key EC sources and their approaches to apostolicity and orthodoxy in conversation with the historical perspectives of Vincent of Lérins and Dietrich Bonhoeffer, as well as with current EC practitioners, via an ethnographic questionnaire. We found that Vincent’s method of consensual orthodoxy, instead of seeing orthodoxy as a system of universal beliefs, or as entirely subjective, appeared to center orthodoxy in the unified life of the Body of Christ in which doctrine may grow and, yet, its apostolic meaning is safeguarded by requiring Christians to surrender current interpretations of Scripture to the universal ecumenical consensus of the Body of Christ through history. Then too, our review of Bonhoeffer’s works reveals the ways that he provides room for questioning and flexibility, while holding that the creedal beliefs and sacred practices of the apostolic faith must be surrendered to as-is, as agents of revelation. In further analysis of primary sources and ethnographic responses, the study also reveals a third EC approach to apostolicity and orthodoxy, in which, in synergy with Vincent and Bonhoeffer, orthodox doctrine is seen as the unified faith, obedience, worship, and witness of the Body of Christ, and in which body doctrine may contextually grow in faithful alignment with apostolicity. Additionally, we considered Vincent’s method as providing orthodox EC voices a rule to guide contextual listening, inculturation and growth of doctrine while ensuring continuity and congruity with apostolicity. / Thesis (PhD)--University of Pretoria, 2018. / Church History and Church Policy / PhD / Unrestricted

La fondation d’une Église locale par un apôtre constitue un élément important dans les relations interecclésiales. Une telle fondation peut cependant être l’objet de contestation, en particulier si le statut apostolique de la figure fondatrice n’est pas manifeste dans le Nouveau Testament. Une Église peut donc être amenée à se construire un passé apostolique, notamment par l'écriture de vies d’apôtre, qui peuvent souligner tant le statut apostolique de la figure que son caractère fondateur pour l’Église. La comparaison des modalités par lesquelles les Églises de Crète et de Chypre construisent leurs passés apostoliques à travers les figures de Tite et de Barnabé est l’objet du présent travail, lequel s’attache également à analyser les enjeux ecclésiaux et politiques de ces constructions et à étudier la réception de celles-ci par les Églises extérieures à ces îles. Après avoir présenté les données bibliques sur Tite et sur Barnabé puis avoir étudié la réception de ces figures dans le christianisme des cinq premiers s., cette thèse analyse le rapport que les Églises de Crète et de Chypre entretiennent avec elles. Elle s’intéresse d’abord aux écrits chypriotes et crétois composés à partir du Ve s. à leur sujet, puis aux textes qui les mentionnent de manière incidente, avant d’étudier les dévotions envers ces figures et les emplois identitaires de celles-ci, notamment durant les périodes franque et vénitienne. Ce travail examine enfin la réception des traditions sur Tite et sur Barnabé en dehors de leurs îles, dans la littérature de l’Empire byzantin et des mondes copte, syriaque et arménien. / The foundation of a local Church by an apostle is a major component in inter-ecclesial relationships. However, such foundation could be an object of dispute, especially if the apostolic status of the founder is not obvious in the New Testament. That is why a Church could be brought to build an apostolic past, notably by the production of apostle' lives, which can emphasize both the apostolic status of the figure and its founding feature of the church. The aim of this study is to compare how the Churches of Crete and Cyprus build their apostolic past through the figures of Titus and Barnabas. This work also analyzes the ecclesial and politic stakes of theses constructs and their reception by the Churches outside Crete and Cyprus. After presenting the New Testament datas about Titus and Barnabas, this thesis studies the reception of these figures in the Christianity in the first five centuries. Then it analyzes the relationship between these figures and the Churches of Crete and Cyprus. To do it, it interests first to the writings composed about them from the 5th century, then to the Cretan and Cypriot texts which mention them in an indirect way. Then, it intends to study the devotional practices toward these figures and their identity uses, especially during the periods of Frankish and Venetian rule. Finally, this work examines the reception of Cretan and Cypriot traditions regarding Titus and Barnabas outside their respective island, in the hagiographical and not hagiographical literature of the Byzantine Empire and of the Coptic, Syriac and Armenisch worlds.

No description available.

Les relations œcuméniques se cristallisent autour du ministère et un blocage semble avoir été atteint sur ce point. Depuis cinquante ans, les Églises luthériennes et réformées dialoguent au plan international avec l’Église catholique sur cette question et de nombreux rapports ont été édités. Cette étude analyse les convergences fortes, les légitimes différences et les divergences qui apparaissent dans ces dialogues au sujet de l’apostolicité de toute l’Église, de l’importance du sacerdoce commun des baptisés, de la nécessité d’un ministère ordonné au service de la prédication et de l’administration des sacrements, de l’importance constitutive pour l’Église d’un ministère d’episkopè en charge de veiller à sa fidélité à l’Évangile et à son unité au plan supra-local. Elle montre que le ministère n’est pas la question ultime mais révèle des enjeux ecclésiologiques fondamentaux qui apparaissent dans le lien entre communion eucharistique et communion ecclésiale, la structuration de l’Église sur le plan universel et son rapport aux Églises locales, la présence en plénitude de l’Église de Jésus-Christ dans une ou plusieurs Églises particulières. Elle pose des jalons de réflexion pour avancer vers une reconnaissance mutuelle des ministères qui, si elle n’est à l’ordre du jour, demeure encore possible. / Ecumenical relations tend to crystallize around the question of ministry, a subject on which current dialogue seems to be blocked. For fifty years, the Lutheran and Reformed Churches have been engaged in dialogue at the international level with the Roman Catholic Church on this question. Numerous reports have been produced. This study analyzes the strong convergences, the legitimate differences and the divergences which appear in these dialogues on the apostolicity of the Church, the importance of the common priesthood of the baptized, the necessity of a special ministry conferred by ordination for the service of preaching and administration of the sacraments and the essential importance for the Church of a ministry of episkopè to protect the integrity of the faith and preserve the unity of the church. The study demonstrates that ministry is not the ultimate question, but one that reveals fundamental ecclesiological issues which appear in the connection between eucharistic and ecclesial communion, the structuring of the Church on a universal level and its relationship with local Churches, the presence in fullness of the Church of Jesus Christ in one or several particular Churches. The study offers a reflexion which prepares the ground for moving forward to a mutual recognition of ministries which, although not currently on the agenda, nevertheless still remains possible.

L’histoire du christianisme chypriote commence avec la mission de Barnabé au Ier siècle ap. J.-C.Mais pourtant, cette figure emblématique ne fait apparition dans l’hagiographie qu’à partir du Ve siècle, sous la pression du siège épiscopal d’Antioche. Le développement de la légende et du culte de l’apôtre Barnabé et de ses disciples(Héraclides, Mnason, Rhodon, Auxibios,) est intimement lié à l’histoire et au destin de l’île. La thèse met en relief et en dialogue le corpus hagiographique et apocryphe, avec les débats dogmatiques, les répertoires archéologiques et les défis ecclésiaux, du Ve siècle jusqu’à l’invasion musulmane, au VIIe siècle. Le travail commence par une prise en considération de l’historiographie chypriote, de la production hagiographique et archéologique. S’ensuit une étude diachronique,synchronique et philologique des différentes éléments d’un large corpus témoignant, entre autres, de l’obtention par les chypriotes de l’autocéphalie grâce au principe de l’apostolicité des sièges épiscopaux. / The history of Cypriot Christianity begins with the mission of Barnabas in the 1st century AD.However, this emblematic figure did not appear in the hagiography until the 5th century, under the pressure of the episcopal see of Antioch. The development of the legend of the apostle Barnabas and his disciples (Heraclides, Mnason, Rhodon, Auxibios) is intimately linked to the history and destiny of the island. The thesis brings out, in dialogue, the hagiographic and apocryphal corpus,with dogmatic debates, archaeological repertoires and ecclesial challenges, from the fifth century to the Muslim invasion (seventh century). The work begins with a consideration of Cypriot historiography, hagiographic and archaeological production. This is followed by a diachronic, synchronic and philological study of the different elements of a large corpus, testifying, among otherthings, to the Cypriots' obtaining autocephaly thanks to the principle of the apostolicity of episcopal sees.

S’il est généralement reconnu que le processus d’institutionnalisation de l’Église s’est accéléré au IVe siècle, certaines de ses étapes nous sont moins connues. Ce mémoire cherche à évaluer l’importance de Jean Chrysostome dans l’émergence de la primauté d’honneur de Constantinople. Après une étude attentive du troisième canon du concile de Constantinople I mise en relation avec l’opinion de trois auteurs contemporains, c’est-à-dire Palladius d’Hélénopolis, Socrate de Constantinople et Sozomène, il ressort de ce travail que l’épiscopat de Jean Chrysostome a favorisé l’implantation de cette prééminence dans l’Église. L’analyse des modalités de la primauté d’honneur de Constantinople montre bien qu’historiquement, les évêques de l’ancienne et de la nouvelle Rome n’ont pas construit leur primat à l’aide des mêmes arguments. L’explicitation de ces éléments ne se veut pas une prise de position dans les débats oecuméniques actuels, mais plutôt un préliminaire permettant une meilleure compréhension des données du problème. / Even though it is generally accepted that the Church institutionalization process accelerated in the IVth century, some of its steps are less known. This dissertation tries to assess John Chrysostom’s importance in the emergence of Constantinople’s primacy of honour. After a thorough study of the third canon of the council of Constantinople I and of the opinion of three contemporary authors, namely Palladius of Helenopolis, Socrates of Constantinople and Sozomenos, the results of this works are that John Chrysostom’s episcopate fostered the implementation of this preeminence in the Church. The analysis of the terms of the primacy of honour of Constantinople shows that historically, the bishops of Old and New Rome did not build their primacy with the same arguments. Clarifying these elements is not a way to make a stand in the current ecumenical debate, but rather is a preliminary step to a better understanding of the problem.

S’il est généralement reconnu que le processus d’institutionnalisation de l’Église s’est accéléré au IVe siècle, certaines de ses étapes nous sont moins connues. Ce mémoire cherche à évaluer l’importance de Jean Chrysostome dans l’émergence de la primauté d’honneur de Constantinople. Après une étude attentive du troisième canon du concile de Constantinople I mise en relation avec l’opinion de trois auteurs contemporains, c’est-à-dire Palladius d’Hélénopolis, Socrate de Constantinople et Sozomène, il ressort de ce travail que l’épiscopat de Jean Chrysostome a favorisé l’implantation de cette prééminence dans l’Église. L’analyse des modalités de la primauté d’honneur de Constantinople montre bien qu’historiquement, les évêques de l’ancienne et de la nouvelle Rome n’ont pas construit leur primat à l’aide des mêmes arguments. L’explicitation de ces éléments ne se veut pas une prise de position dans les débats oecuméniques actuels, mais plutôt un préliminaire permettant une meilleure compréhension des données du problème. / Even though it is generally accepted that the Church institutionalization process accelerated in the IVth century, some of its steps are less known. This dissertation tries to assess John Chrysostom’s importance in the emergence of Constantinople’s primacy of honour. After a thorough study of the third canon of the council of Constantinople I and of the opinion of three contemporary authors, namely Palladius of Helenopolis, Socrates of Constantinople and Sozomenos, the results of this works are that John Chrysostom’s episcopate fostered the implementation of this preeminence in the Church. The analysis of the terms of the primacy of honour of Constantinople shows that historically, the bishops of Old and New Rome did not build their primacy with the same arguments. Clarifying these elements is not a way to make a stand in the current ecumenical debate, but rather is a preliminary step to a better understanding of the problem.

For at least the past two decades, international Anglicanism has been gripped by a crisis of identity: what is to be the dynamic between autonomy and interdependence? Where is authority to be located? How might the local relate to the international? How are the variously diverse national churches to be held together 'in communion'? These questions have prompted an explosion of interest in Anglican ecclesiology within both the church and academy, with particular emphasis exploring the nature of episcopacy, synodical government, liturgy and belief, and common principles of canon law. However, one aspect of Anglican ecclesiology which has received little attention is the place of provincial polity and metropolitical authority across the Communion. Yet, this is a critical area of concern for Anglican ecclesiology as it directly addresses questions of authority, interdependence and catholicity. However, since at least the twentieth century, provincial polity has largely been eclipsed by, and confused with, the emergence of a dominant 'national church' polity. This confusion has become so prevalent that the word 'province' itself is used interchangeably and imprecisely to mean both an ecclesial province in its strict sense and one of the 39 'member- churches' which formally constitute the Anglican Communion, with a handful of 'extra-provincial' exceptions. The purpose of this research project is to untangle this confusion and to give a thorough account of the development of provincial polity and metropolitical authority within the Communion, tracing the historical origins of the contemporary status quo. The scope of this task is not in any way intended to be a comprehensive history of the emergence of international Anglicanism, but rather to narrowly chart the development of this particular unit of ecclesial polity, the province, through this broader narrative. The historical work of Part One in itself represents an important new contribution to Anglican Studies; however, the project aims to go further in Parts Two and Three to identify from this context key questions concerning the problems facing contemporary Anglican polity as the basis for further theological and ecclesiological reflection. Part Two examines how provincial polity has given way to an assumption of the 'national church' as the building block of the Communion. To what extent is it consonant with Anglican tradition? How is it problematic? What tensions exist with a more traditional understanding of the province? How might all this relate to wider political understandings and critiques of the 'nation- state' in an increasingly globalised world? Along with the emergence of a 'national church' ecclesiology, so too has the role of the 'Primates' been magnified. Part Three charts this development, culminating in a critique of the recent 2016 Primates' Meeting. What is the nature of primacy within Anglicanism and how does it relate to metropolitical authority? What is the right balance of honour and authority as it relates to primacy? How do Anglican understandings of primacy correspond to those of the Roman and Orthodox Communions? Finally, Part Four attempts to give some concrete focus to the preceding discussion through the illustrative example of the Anglican Church of Australia, which is frequently cited as being analogous to the Communion in having a loose federal system and resolutely autonomous dioceses. The prevalence of this 'diocesanism' has recently been criticised by the Royal Commission into Institutional Responses to Child Sexual Abuse. However, there has been a recent revival of provincial action within the Province of Victoria in response to these issues which will be evaluated to discern what the Australian example might offer toward a theologically robust and credible ecclesiology for Anglicanism into the twenty-first century.