bluuebunny/crossref_metadata_2025_split huggingface dataset:
The Translation of Bishops and Other Clergy
Authors: Hess Hamilton 
Published: October 2003

Abstract
Canons 1 (Greek I) and 2 (Greek II) prohibit the translation of bishops from one church to another, and canons 18 and 19 (Greek XV) forbid bishops to recruit or to ordain clergy belonging to another church without their own bishop's permission. Canon 3a (Greek IIIa) prohibits any bishop from entering another province unless he is invited to do so by a brother bishop, and canon 3b (Greek IIIb) forbids bishops from other provinces to be called in to arbitrate disputes between bishops. In order to prevent ambitious meddling in other churches that might lead to usurpation by visiting bishops, canon 14 (Greek XI) limits to three weeks, episcopal visits to cities where other bishops are established, and the same limit is imposed by canon 15 (Greek) XII) upon bishops who need to go to other cities where they have properties or other business matters to manage. Because of the problem of presbyters and deacons visiting the city of Thessalonica with the desire of remaining there, canon 20 (Greek XVI) imposes the same three‐week limitation upon them as for bishops visiting foreign churches. Canon 16 (Greek XIII) forbids bishops to receive into communion clergy who have been cast out by their own bishops. Canon 21 (Greek XVII) allows bishops and other clergy persecuted for their faith to remain in cities where they have taken refuge until their cases have been resolved.
The Appeal Canons
Authors: Hess Hamilton 
Published: October 2003

Abstract
The Serdican canons that accord a right of appeal to the bishop of Rome by a bishop who believes himself to have been unfairly judged by his peers have played an important part in the development of papal jurisdictional claims. It is clear, however, that, in according this right of appeal, canon 3c (Greek IIIc) bases the papal prerogative of judgement on ‘the memory of blessed Peter the Apostle’—i.e. the moral authority (auctoritas) of social and civic leadership in Roman society and not on the later concept of jurisdiction. The prerogative attributed to the Roman bishop by this canon, and by canon 7 (Greek V), which repeats and amplifies it, is not for him to decide the case himself but to appoint new judges from among the bishops of the neighbouring province to undertake a new trial. Canon 7 (Greek V) also provides that the appellant may request the Roman bishop to send his own presbyters to participate in the judgement, and canon 4 (Greek IV) grants the protective measure that no other bishop shall be appointed to the see of the appellant until the case has been acted upon by the Roman bishop. Canon 17 (Greek XIV) assures the right of appeal to the neighbouring bishops (the metropolitan of the neighbouring province, according to the Greek) to any presbyter or deacon who has been condemned by his own bishop, and stipulates that his bishop must abide by the decision and that no one shall admit the appellant to communion until his case has been decided.
The Resurrection: The State of the Questions
Authors: O'Collins Gerald 
Published: October 2003

Abstract
In his chapter Gerald O’Collins first summarizes current debates concerning the essential resurrection claim, the nature of the Easter appearances, the historicity of the empty tomb, and the credibility of resurrection faith. He then proposes questions that invite fuller examination in the historical, systematic, ethical, spiritual, and liturgical areas.
In his response to Gerald O’Collins’ paper, Peter Carnley focuses on his discussion of John Hick's suggestion that the Easter appearances may be explained as psychogenic projections, similar both to the experiences of those who have had near death ‘visions’ of light and of a person who is identified as ‘Jesus’ and the experiences of fleeting visions of a loved one by the recently bereaved. He concludes that at this distance and with the evidence at hand it is not possible with any confidence either to prove or disprove this hypothesis. Indeed, it is difficult even to establish criteria clearly to differentiate so‐called ‘objective’ visions from ‘subjective’ ones. The theology of the resurrection must concentrate less on a somewhat futile quest for the historical resurrected Jesus and more on an epistemology of faith capable of explaining how it is possible to identify the presence of the Spirit of Christ today as the presence of Jesus, the Crucified One.
Life After Death: The Social Sources Alinean F. Segal
Authors: Segal Alan F. 
Published: October 2003

Abstract
The paper sketches the history of expressions of resurrection in biblical thought. Particularly important for the development of the notion of resurrection are Jewish millennialist movements like that which produced Daniel 12, subjected to martyrdom, which in turn serves as a focal point for the discussion of God's mercy and justice. As opposed to the young men in millenarian movements who lose their lives as martyrs in the expectation of bodily restoration at the end of time, Hellenized Jewish intellectuals embraced the Platonic notion of the immortality of the soul in order to express continuity of consciousness after death—a very intellectual hope. The martyrdom context is crucial for understanding the expectation of Jesus’ resurrection among his followers. Although both rabbinic Judaism and early Christianity affirm resurrection strongly, they eventually both subsume cocnepts of immortality of the soul, each in its own way and in stark contradiction to each other.
‘Seeing’ the Risen Jesus
Authors: Davis Stephen T. 
Published: October 2003

Abstract
If you grant that Jesus was genuinely raised from the dead and that the witnesses to the Resurrection saw him, the question still remains what sort of ‘seeing’ this is. Some say that it was ‘grace‐assisted seeing’, i.e. that the witnesses saw the raised Jesus only because God, by a special grace, allowed them to do so. I argue against this position in the present paper and in favour of the theory that the witnesses saw Jesus in a normal or fairly normal sense of the word ‘see’. What they saw (Jesus’ raised body) was a physical object, and their perceptual senses were working in a normal way.
John Dominic Crossan on the Resurrection of Jesus
Authors: Craig William Lane 
Published: October 2003

Abstract
John Dominic Crossan's reconstruction of the events of Easter is based upon idiosyncratic presuppositions concerning sources and methodology, which would not be accepted by any other major NT critic. Concerning Jesus’ burial, Crossan is unable to make a plausible case for regarding Mark's account as historicized prophecy, nor does he render doubtful the historicity of Joseph of Arimathea's role in the burial. With respect to the empty tomb, Crossan fails to sustain his hypothesis that the Markan account is rooted in the Gospel of Peter and that the female dramatis personae are residue from the prior Secret Gospel of Mark. Crossan is largely silent concerning the appearances traditions, adopting the long‐refuted interpretation of the appearance stories as legitimations of authority. Finally, Crossan is unable to provide any convincing explanation of the origin of the disciples’ belief in Jesus’ resurrection.
On the whole, Eddy finds Craig's critique of Crossan to be convincing. His critical comments, then, are to be construed as suggestions for refining and polishing an already strong argument. He begins by noting two points at which revision of the argument might be considered. Next, he briefly discusses several points at which further support and/or development of the argument could be profitable. Finally, he raises several issues related to the very important question of ‘presuppositions’.
Advice for Religious Historians: On the Myth of a Purely Historical Jesus
Authors: Padgett Alan G. 
Published: October 2003

Abstract
In his presentation Alan Padgett analyses and rejects a powerful and attractive ideology (‘myth’) in academia, viz. that the best approach to biblical and religious studies is one that brackets‐off our own faith, an assumption that religious faith corrupts scientific research. He suggests as a replacement a post‐modern method that is holistic, humble, and accepting of different faiths, using the Resurrection of Jesus as a focused example.
The Preaching of the Resurrection of Christ in Augustine, Luther, Barth, and Thielicke
Authors: Shuster Marguerite 
Published: October 2003

Abstract
The absolute centrality of the resurrection of Christ to Christian faith can be seen clearly articulated by major preachers–theologians from the Apostle Paul through Augustine, Luther, Barth, and Thielicke, to take a historical sampling. These men agreed on interpreting the resurrection as bodily (a changed body, but a body nonetheless) and in uniting Christ's resurrection with that of Christians. Though tone and emphases differed considerably, they all took seriously and combated the forms of doubt that these affirmations took in their own day, and played out the consequences of resurrection faith for life in this world. The intellectual seriousness with which they engaged the questions of their own time, as well as the intensity with which they related theological affirmation of the resurrection to the perennial threats of sin, death, and final futility, provide a challenge to do likewise to today's theologians and preachers.
Transformation Ethics: The Moral Implications of the Resurrection
Authors: Johnstone Brian V. 
Published: October 2003

Abstract
With the death of Jesus, his resurrection is at the centre of the Christian kerygma. The resurrection ought, therefore, be at the centre of Moral Theology and Christian Ethics. However, this has not been the case. This article seeks to describe what a moral theology, as reflection on the experience of the resurrection, would look like. It would be a practical theology of the resurrection, an ethics of transformation focused on the transformation of Jesus and the transformation of humankind, which that makes possible.
History and Ideology in the Old Testament
Authors: Barr James 
Published: October 2003

AbstractIs the Bible historically true? Or are its narratives the expression of the ideologies of partisan groups far removed in time from the events depicted? The questions are not new, but are now being posed in a different terminology and outlook, often characterized as postmodernism. The book goes back to redefine the term ‘biblical criticism’ and concentrates on some examples from the history of Israel. An attempt is made to clarify the possible meanings of ‘ideology’ and some relations between postmodernism and theology are examined. Tradition and continuity are to be prized in contrast to the feverish grasp at novelty.
The New Profile of Discussion About the Bible
Authors: Barr James 
Published: October 2003

Abstract
The ‘historical‐critical method’ perceived as basic to modern scholarship has come to be seen as outmoded and should be replaced by a more ‘literary’, more ‘sociological’, or more ‘ideological’, a more ‘canonical’ or a more ‘theological’ approach. But critical history in its application to the Bible has not disappeared, and indeed has revived in more radical forms than before.
The History of Israel
Authors: Barr James 
Published: October 2003

Abstract
Older scholarship, though ‘critical’, commonly took it that the core narrative of the Old Testament, from David to the return from exile, was basically reliable as an historical source. Newer ‘revisionist’ scholarship disputes this: for it, this narrative has little or no contact with events that happened. Rather, it expresses the ideology of parties of a far later time and their quest for power. Archaeology, increasingly important, is appealed to from both sides. Traditional critical history stuck too closely to the Bible's point of view: true history should be not of Israel but of all the populations. There never was any ‘Ancient Israel’ , shaped as it is delineated in the Bible.
Catalogue of Manuscripts
Authors: Burton Philip 
Published: October 2003

Abstract
A catalogue of the manuscripts containing Old Latin Gospel texts, with a summary of the main classes of ’African’ (Afra), ’European’ (’Itala’), and ’mixed texts’. Special reference is given also to Codex Vercellensis and related texts, to the bilingual Codex Bezae, and to the ’Gallo‐Irish’ group.
Tradition and Imagination
Authors: Brown David 
Published: October 2003

Abstract
Seeks to offer a new way of understanding revelation. Instead of the usual contrast between later church tradition and biblical revelation, Brown suggests that revelation be seen as something that itself proceeds through a continuously developing tradition, operable no less within the canon itself than during subsequent church history. Change occurs through narratives being told in new ways, in part in response to changing cultural challenges. After setting the argument in the context of current debates about objectivity and postmodernism, the next two chapters then illustrate the argument from changing versions of the nativity stories and from developing self‐understanding within Judaism and Islam. The middle two chapters offer a sympathetic presentation of classical myth before giving detailed consideration to transformation of the patriarchal narratives both within the canon and beyond. The last two chapters then apply the argument to christology, noting in particular the way in which the artistic imagination can be seen to reflect and reinforce various changes in understanding that have occurred over time.
The Parish and the Office of the Clergy
Authors: Hope Nicholas 
Published: October 2003

Abstract
Returns to themes in Part I to emphasize how difficult it still was in this time of large‐scale political changes to reform the historic parish. ‘Enlightenment’ as achievement is perhaps, therefore, a questionable concept for the period (c.1770–1840). The ‘improvement’ of the Lutheran office, meaning what was beneficial to parishioners and the wider community of citizens, is examined.
Liturgical Reform: The End of the Established Church
Authors: Hope Nicholas 
Published: October 2003

Abstract
Continues the previous argument. Many attempts to introduce modern vernacular liturgies, and widespread urban public debate thereon, were hampered by a ruler's authorized liturgy. Particular attention is given to a suitable liturgical music to accompany a modern sermon, church renovation and the demise of the established church in Scandinavia and in Prussia in its public Code (1794).
A Constitutional Reformation Church Order?
Authors: Hope Nicholas 
Published: October 2003

Abstract
Introduces a new Protestant constitutional church order against the background of war and revolution, and collapse of the old Catholic Empire in 1806. In Germany, it meant very limited religious toleration for Catholics, Lutherans, and the Reformed. It appeared piecemeal in new state legislation, as law codes, religious edicts and written constitutions in Germany and in Scandinavia with the constitutional separation of Sweden–Finland (1809) and Denmark–Norway (1814).
Charity
Authors: Hope Nicholas 
Published: October 2003

Abstract
Deals with the related theme of charity caused by the gradual end of home‐parish benevolence. A mix of enlightened and Moravian forms of charity, the idea and practice of saving children, the Protestant German use of New Testament and early Church ‘diacony’, particularly women ‘deaconesses’, to care for the poor and the sick, and Wichern's home mission based on the Christian family principle of ‘works of saving love’ are examined.
Epilogue
Authors: Hope Nicholas 
Published: October 2003

Abstract
Concludes in nationalism and with the First World War. The new and fragile modern Protestant constitutional church order, in particular the heyday of modern university theology (1890 ‐1914), is discussed before war, and hard times set in once again. Positive was a new Swedish ecumenical initiative (‘evangelical catholicity’), the modern historical approach to Luther and the Reformation, a return to the essential in worship and a renaissance of church music.
De bono coniugali and De sancta virginitate
Authors: Augustine St 
Published: October 2003

Abstract
The Good of Marriage and On Holy Virginity are separate treatises but closely interconnected as comparing these modes of Christian commitment. They were composed in the same year, a.d. 401. Augustine had personal experience of both states, having had two concubines (he fathered a son by the first) and having lived a celibate life following his conversion in a.d. 386. His treatment of marriage and consecrated virginity is rooted in the New Testament, above all in Paul's I Cor. 7, and is indebted to earlier Christian discussions, especially those of Ambrose. The two works are directed against the Manichees on the one hand, who argued that marriage and procreation were evil, and on the other, to repair the damage done by the controversy between Jovinian (arguing that the married state was as meritorious as virginity) and Jerome (who in exalting virginity denigrated marriage).
Scottish Puritanism, 1590-1638
Authors: Mullan David George 
Published: October 2003

Abstract
The book makes an implicit judgement that the religious culture that emerged in Scotland at the end of the sixteenth century was widely analogous to the Puritanism that dominated the Church of England at the same time, though with the significant distinction that in Scotland, Presbyterianism was more successful than south of the Tweed. Scottish Puritan writers, mainly clergy, of course, and including as in England, both Presbyterians and most Episcopalians, began to produce significant amounts of practical piety around 1590, both evoking and supplying a kind of lay piety that emphasized an emotional religious content. Central to this piety was the Word, the Bible, and also the sermons and literature that divines prepared for pulpit and press—enhanced by a strong attachment to the sacraments, and particularly to the Lord's Supper. Laymen and laywomen were urged to engage in Bible reading, meditation, prayer, Sabbath observance, family devotional activities and attendance of celebrations of the Lord's Supper, even in parishes other than their own. The inner life typically included a shattering experience of conversion and a striving for a sense of assurance that God had indeed included one amongst the limited numbers of the elect. Women not less than men were the objects of pastoral concern and the feminine formed an essential part of the discourse of divinity. The notion of the covenant was linked indissolubly to this theology, though differing conceptions of covenant—national and personal—did not mesh well and thus inscribed a deep tension upon Scottish Puritanism. The author raises a question as to whether this emotional and conversion‐based piety was reconcilable with the sense of a nation in a covenantal relationship with God, and whether the National Covenant of 1638 represented a fulfilment or a betrayal of the divinity of the previous two generations during which Protestant divines had offered very little by way of resistance theory. But this outlook was quickly awakened after the prayer book riots of July 1637.
A Ministry of the Word
Authors: Mullan David George 
Published: October 2003

Abstract
God revealed himself in two ways—the book of nature, and the Bible. It was this latter that was decisive in that it taught the way of salvation, and ministers understood that it was their task, under the influence of the dynamic Holy Spirit, to preach its contents unto the conversion of hearers. So preaching must be done on a popular level, and in a plain style, which eschewed grandiose rhetoric and impenetrable divinity. Scottish Puritans had a generally high view of the sacraments—not as saving ordinances, but as seals of the covenant of grace made in Jesus Christ. Presbyterians were convinced of the equality of all ministers, and so turned against any form of episcopacy, to the point of deposition and exile.
Conversion and Assurance
Authors: Mullan David George 
Published: October 2003

Abstract
If conversion was the task of the preacher, God himself was at work in the world chastising men and women through war, sickness, and other hardships to drive them from self‐centredness and unto him. Conscience also had its role to play, not as an independent entity, but as an internalization of the teaching of the Bible. This chapter relates the conversion stories of three different women who wrestle with the darkness of sin. Puritanism might call people to a sense of assurance of salvation but it also cautioned against ‘security,’ which might actually be a sense of false confidence, and so it encouraged an internal agitation that might drive some people toward suicide. Divines did, however, offer some signs of election, notably good works and love of true piety, by which the psychological distress might be quietened.
The Pilgrim's Progress
Authors: Mullan David George 
Published: October 2003

Abstract
Puritanism made the notion of pilgrimage central to piety—the Christian could not expect an easy road to perfection in this world, but rather a difficult passage to the blessed estate. The journey included mortification—putting to death the old Adam and his sinful predilections; suffering—including persecution for maintaining the truth of the gospel; and of course death, which both repelled and sometimes attracted those weary of this sinful world. Self‐examination was a crucial element in any progress one might make toward heaven, and this might entail the keeping of diaries, as did both clergy and laity. Presbyterianism recoiled from the notion of the gathered church, and yet this piety also pushed many Puritans in a sectarian direction, though Separatism and Independency never attained the same appeal in Scotland as in England.
The Ambiguity of the Feminine
Authors: Mullan David George 
Published: October 2003

Abstract
While Puritan divinity hewed closely to contemporary limitations on women's public roles, its promoters took seriously the spiritual needs of female parishioners and incorporated the feminine into their discourse. Marriage, if not theoretically between absolute equals, was based upon mutual affection, and it is clear that ministers were emotionally bound to their beloved spouses and took ‘godly’ women seriously as advisers. But women, while the weaker sex, retained the power to subvert the stronger sex, and so must behave modestly. Men who beat their wives behaved badly and were liable to censure. Women did take part in religious life in the home and were frequent participants when religion controversy went into the streets.
A Schism Defined
Authors: Mullan David George 
Published: October 2003

Abstract
Predestination was a required belief right from the Scots Confession of 1560. Knox wrote a lengthy tract on the subject, and no committed Presbyterian ever challenged the doctrine. But Scottish divines were aware of the emergence of Arminianism in the Low Countries and cautioned against it, though their use of the term tended in the direction of English usage, to describe the programme of ‘high’ church reform urged by William Laud and his associates. In the 1630s, there were a few Scottish critics of the Reformation doctrine, and it appears that St Andrews was the focal point of its rather limited presence in the country. Those who leaned toward a less than enthusiastic embrace of Augustinian and Calvinist predestinarian doctrine and toward an acceptance of liturgical changes, Episcopal polity, and the royal supremacy placed a greater value than Presbyterians on the authority of Christian antiquity.