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• catalog contributor b3909848.
• catalog created "1916.".
• catalog date "1916".
• catalog date "1916.".
• catalog dateCopyrighted "1916.".
• catalog description "1. In the physical organism there is the cell life and the super life of the whole, which specializes the cell for function. So the Spirit specializes the soul of a man -- 2. Grace differs in kind and in degree: yet the life is one life, and all Christians have every grace -- 3. The Church as an organism possesses (1) organization (2) life. Organization is attributed to Christ, life to the presence of the Spirit. Christ and the Holy Spirit are never confused. Christ is immanent to the Church by the Spirit, but personally transcendent. The church is validly compared to a building, as well as to a body. -- 4. Pentecost does not create, it vitalizes -- Institution precedes the entrance of Spirit. This is true of ministry, as it is of Sacrament. Ministry does not depend on Pentecost, since it existed as the apostolate before Pentecost -- 5. The difficulty of the theory of double ministry is theological and well as historical".
• catalog description "3. However, Spirit and form are not necessarily opposed. The essential idea of Christianity is Incarnation. Life demands organism: "Actuality is the end of the ways of God". The Gospels show the "preparation of a Body for Christ". 4. The event of Pentecost came as a shock to our undisciplined humanity. "Conversion" by comparison a minor experience. A fresh consciousness, including (a) New perception (b) Communion with God (c) Sense of vocation (d) Sense of power. A new energy seeking outlet. -- 5. There followed development of capacity for the influx of Spirit, and therewith subsidence of external manifestation -- 6. Dollinger's simile of the cooling of a mass of molten metal; preferable comparison with the splendors of a dawn or the plunge of a cataract -- II. "The church is a body, whose soul is Christ" or rather the Spirit of Christ. -- ".
• catalog description "I. References to prophets and prophecy in non canonical writers: in Barnabas, Clement, Ignatius, Hermas, Polycarp, author quoted by Eusebius, Justin, Iraneus. Except in Hermas, who is allegorical, it is of prophecy rather than of the prophets that we hear. -- II. The contents of New Testament prophecy. Incidentally it may include prediction, trance, vision, subjective impressions, indication to office, and apocalypse. Essentially and constantly it is revelation of God in Christ, as that occurs in the Soul. "When it pleased God to reveal His Son in me." Much that we should now describe otherwise was at first properly recognized as prophetic. The teratic element was not that in prophecy which is a foundation of the church. -- ".
• catalog description "III. A "Prophet", what? -- 1. He is a man to whom God's thought is revealed. Prediction is a universal characteristic of the Church. Belief in Christ is followed by illumination of the Soul. -- 3. Illumination involves the impulse to expression. Some, however, can express better than can others. The "true prophet" of Hermas -- B. A perplexing feature of Christian prophecy, that it should not be more prominent than it is. It is known to us chiefly from Pauline sources. -- I. Prophecy in the book of Acts -- (a) The Jerusalem group of prophets -- (b) Judas and Silas -- (c) The prophets of Paul's journey to Jerusalem -- 2. Prophecy as at Corinth -- 3. Prophets as grouped with Apostles -- (a) As foundations of the Church. (b) In St Paul's lists -- 4. In these lists St Paul is dealing with spiritual principles, not with hierarchies of Ministry -- Lecture V. The prophet in the church -- The New Testament prophet, what? -- ".
• catalog description "III. The record of New Testament prophecy is the New Testament Scriptures, as incorporating the study and exegesis of the Christian data. The data do not themselves constitute a Gospel. Gospel is inference from the data. The New Testament is the work, not of Apostleship as such, but of prophecy. These Scriptures correspond to a diffused expiscation of the Christian inference throughout Christian experience. This expiscation, however, is a work in which some must have been specially active. These would be referred to as, par excellence, prophets. This application of the term is possibly an Old Testament survival. -- ".
• catalog description "IV. The false prophet. The safeguard of prophecy was its impersonal character. The oracular prophet would be in Christianity a spiritual anomaly. False prophets, as they appear in patristic authors. Prophecy always showed higher and lower forms: hence two possible lines of development: a true and a false. The Church in practice followed the true line: "the prophetic gift must continue in the whole Church". -- V. The theory of twofold ministry is impracticable, it rests upon a false distinction. It depresses the Christian flock, as Institutional theories of Ministry do not. A Twofoldness is perceptible in the first stage. It is that of foundation and building: of the apostolic element in its aspect of uniqueness, along with the Church in process of assuming a permanent form. Accordingly, after the Apostolic age that Twofoldness ceases to be perceptible. Nevertheless, "the prophetic gift must continue the whole Church until the coming of the Lord".".
• catalog description "Includes bibliographical references and references.".
• catalog description "Lecture I: Certain theories of church and ministry -- 1. The Catholic theory of ministry, long prevalent and still widely maintained. The Reformation doctrine of extraordinary ministries. Brownism or independency: embodied an idea. Institution or Spirit: which first in the Creation of the church. The difficulty of the latter conception is mainly historical -- 2. The discovery of the Didache supplied (or was supposed to supply) a historical setting for the conception of the church as given in Spirit, and for a prophetic account of ministry -- 3. The end of last century had been marked by a revival of interest in Christian origins. Tractarianism. Lightfoot. Hatch. Influence of the discovery of the Didache. Professor Harnack's use of it: the theory of "Twofold ministry", charismatic and institutional. -- 4. Difficulties of this theory . Its dependence upon the authenticity and genuineness of the Didache, round which all its evidential material is arranged. Previous to the discovery of the Didache, the New Testament writings had not suggested this theory. Nor had the patristic. 5. It is possibly the Didache which itself requires to be accounted for.".
• catalog description "Lecture II: The Didache: its authority -- I. Has been generally treated as important evidence. Mr. C.H Turner, however, deprecates place assigned to it. Gore and Moberly allow it little weight. Its date and genuineness are challenged by (a) Dr. Bigg, (b) Dr. Armitage Robinson. Dr Swete asks, if not genuine, for its motive. -- II. Further considerations -- 1. The rules of the Didache suppose a considerable area of operation which Montanism supplies -- 2. Features of the Didache which would agree with Montanistic origin -- (a) The local coloring -- (b) The reference to persecution -- (c) The interest in prophets -- (d) The degenerate conception of the prophet -- 3. The hypothesis of Montanistic origin supplies for the Didache a background of reality. -- III. 1. The favorable reception of the Didache to be explained by the opportuneness of its appearance -- (a) Lightfoot had traced the lines followed by later criticism. Distinguished temporary and permanent Ministry, etc. -- (b) Hatch had assigned a mundane origin for the "regular" ministries -- (c) Harnack, inspired by the Didache, combined Lightfoot and Hatch, and gave us his theory of Twofold ministry -- 2. Harnack's theory not deduced from the Didache, but is suggested by it. Cannot be based on sources previously accessible, canonical or patristic. Nor is what it requires to be found in the Didache. The Didache has been overworked; its own position is uncertain and meantime it can be instanced only with an "if"".
• catalog description "Lecture III: The Charismata: what they are and in what sense "ceased" -- I. 1. Things which one would avoid in any account given of the Church -- (a) To ascribe to the Church initiation or control of its constitution -- (b) To begin our account with "once upon a time" -- (c) To contemplate breach of continuity in its development -- 2. Yet at first the supernatural was manifest, as now it is not; hence a difficulty as to continuity. As to this: Lindsay, Sohm, Duchesne, Harnack, Anglican writers. The difficulty remains, though declension be declared inevitable. -- ".
• catalog description "Lecture IV. A. Ministry and Charismata -- I. "The Ministry", what? -- 1. Ambiguity of the term. The New Testament word so translated means service of any kind, and is not technical. -- 2. Ministry in the technical sense cannot be delimited by criterion of gift, or exercise of gift, or by lifelong exercise of gift. -- 2. A better criterion would be that of the Church's dependence for ministration: or that of responsibility. Charismatics were not, as such, responsible persons. II. An "apostle", what? -- 1. The apostle is claimed both by the Charismatic and by the regular ministry -- 2. Etymologically the word Apostle represents the idea of mission, which is distinctive of Christianity -- 3. Yet its use is infrequent, and (except applied to the Twelve) is only Pauline. Reasons for Paul's extended application of it. -- 4. The Apostleship power had a double function, evangelistic and pastoral. The Evangelistic staff had not the characteristics of a separate Charismatic ministry. -- ".
• catalog extent "xvi, 208p.".
• catalog hasFormat "Ministry in the church in relation to prophecy and spiritual gifts.".
• catalog isFormatOf "Ministry in the church in relation to prophecy and spiritual gifts.".
• catalog issued "1916".
• catalog issued "1916.".
• catalog language "eng".
• catalog publisher "London, Longmans, Green and Co.,".
• catalog relation "Ministry in the church in relation to prophecy and spiritual gifts.".
• catalog subject "BV660 .W6".
• catalog subject "Clergy.".
• catalog subject "Gifts, Spiritual.".
• catalog subject "Pastoral theology.".
• catalog tableOfContents "1. In the physical organism there is the cell life and the super life of the whole, which specializes the cell for function. So the Spirit specializes the soul of a man -- 2. Grace differs in kind and in degree: yet the life is one life, and all Christians have every grace -- 3. The Church as an organism possesses (1) organization (2) life. Organization is attributed to Christ, life to the presence of the Spirit. Christ and the Holy Spirit are never confused. Christ is immanent to the Church by the Spirit, but personally transcendent. The church is validly compared to a building, as well as to a body. -- 4. Pentecost does not create, it vitalizes -- Institution precedes the entrance of Spirit. This is true of ministry, as it is of Sacrament. Ministry does not depend on Pentecost, since it existed as the apostolate before Pentecost -- 5. The difficulty of the theory of double ministry is theological and well as historical".
• catalog tableOfContents "3. However, Spirit and form are not necessarily opposed. The essential idea of Christianity is Incarnation. Life demands organism: "Actuality is the end of the ways of God". The Gospels show the "preparation of a Body for Christ". 4. The event of Pentecost came as a shock to our undisciplined humanity. "Conversion" by comparison a minor experience. A fresh consciousness, including (a) New perception (b) Communion with God (c) Sense of vocation (d) Sense of power. A new energy seeking outlet. -- 5. There followed development of capacity for the influx of Spirit, and therewith subsidence of external manifestation -- 6. Dollinger's simile of the cooling of a mass of molten metal; preferable comparison with the splendors of a dawn or the plunge of a cataract -- II. "The church is a body, whose soul is Christ" or rather the Spirit of Christ. -- ".
• catalog tableOfContents "I. References to prophets and prophecy in non canonical writers: in Barnabas, Clement, Ignatius, Hermas, Polycarp, author quoted by Eusebius, Justin, Iraneus. Except in Hermas, who is allegorical, it is of prophecy rather than of the prophets that we hear. -- II. The contents of New Testament prophecy. Incidentally it may include prediction, trance, vision, subjective impressions, indication to office, and apocalypse. Essentially and constantly it is revelation of God in Christ, as that occurs in the Soul. "When it pleased God to reveal His Son in me." Much that we should now describe otherwise was at first properly recognized as prophetic. The teratic element was not that in prophecy which is a foundation of the church. -- ".
• catalog tableOfContents "III. A "Prophet", what? -- 1. He is a man to whom God's thought is revealed. Prediction is a universal characteristic of the Church. Belief in Christ is followed by illumination of the Soul. -- 3. Illumination involves the impulse to expression. Some, however, can express better than can others. The "true prophet" of Hermas -- B. A perplexing feature of Christian prophecy, that it should not be more prominent than it is. It is known to us chiefly from Pauline sources. -- I. Prophecy in the book of Acts -- (a) The Jerusalem group of prophets -- (b) Judas and Silas -- (c) The prophets of Paul's journey to Jerusalem -- 2. Prophecy as at Corinth -- 3. Prophets as grouped with Apostles -- (a) As foundations of the Church. (b) In St Paul's lists -- 4. In these lists St Paul is dealing with spiritual principles, not with hierarchies of Ministry -- Lecture V. The prophet in the church -- The New Testament prophet, what? -- ".
• catalog tableOfContents "III. The record of New Testament prophecy is the New Testament Scriptures, as incorporating the study and exegesis of the Christian data. The data do not themselves constitute a Gospel. Gospel is inference from the data. The New Testament is the work, not of Apostleship as such, but of prophecy. These Scriptures correspond to a diffused expiscation of the Christian inference throughout Christian experience. This expiscation, however, is a work in which some must have been specially active. These would be referred to as, par excellence, prophets. This application of the term is possibly an Old Testament survival. -- ".
• catalog tableOfContents "IV. The false prophet. The safeguard of prophecy was its impersonal character. The oracular prophet would be in Christianity a spiritual anomaly. False prophets, as they appear in patristic authors. Prophecy always showed higher and lower forms: hence two possible lines of development: a true and a false. The Church in practice followed the true line: "the prophetic gift must continue in the whole Church". -- V. The theory of twofold ministry is impracticable, it rests upon a false distinction. It depresses the Christian flock, as Institutional theories of Ministry do not. A Twofoldness is perceptible in the first stage. It is that of foundation and building: of the apostolic element in its aspect of uniqueness, along with the Church in process of assuming a permanent form. Accordingly, after the Apostolic age that Twofoldness ceases to be perceptible. Nevertheless, "the prophetic gift must continue the whole Church until the coming of the Lord".".
• catalog tableOfContents "Lecture I: Certain theories of church and ministry -- 1. The Catholic theory of ministry, long prevalent and still widely maintained. The Reformation doctrine of extraordinary ministries. Brownism or independency: embodied an idea. Institution or Spirit: which first in the Creation of the church. The difficulty of the latter conception is mainly historical -- 2. The discovery of the Didache supplied (or was supposed to supply) a historical setting for the conception of the church as given in Spirit, and for a prophetic account of ministry -- 3. The end of last century had been marked by a revival of interest in Christian origins. Tractarianism. Lightfoot. Hatch. Influence of the discovery of the Didache. Professor Harnack's use of it: the theory of "Twofold ministry", charismatic and institutional. -- 4. Difficulties of this theory . Its dependence upon the authenticity and genuineness of the Didache, round which all its evidential material is arranged. Previous to the discovery of the Didache, the New Testament writings had not suggested this theory. Nor had the patristic. 5. It is possibly the Didache which itself requires to be accounted for.".
• catalog tableOfContents "Lecture II: The Didache: its authority -- I. Has been generally treated as important evidence. Mr. C.H Turner, however, deprecates place assigned to it. Gore and Moberly allow it little weight. Its date and genuineness are challenged by (a) Dr. Bigg, (b) Dr. Armitage Robinson. Dr Swete asks, if not genuine, for its motive. -- II. Further considerations -- 1. The rules of the Didache suppose a considerable area of operation which Montanism supplies -- 2. Features of the Didache which would agree with Montanistic origin -- (a) The local coloring -- (b) The reference to persecution -- (c) The interest in prophets -- (d) The degenerate conception of the prophet -- 3. The hypothesis of Montanistic origin supplies for the Didache a background of reality. -- III. 1. The favorable reception of the Didache to be explained by the opportuneness of its appearance -- (a) Lightfoot had traced the lines followed by later criticism. Distinguished temporary and permanent Ministry, etc. -- (b) Hatch had assigned a mundane origin for the "regular" ministries -- (c) Harnack, inspired by the Didache, combined Lightfoot and Hatch, and gave us his theory of Twofold ministry -- 2. Harnack's theory not deduced from the Didache, but is suggested by it. Cannot be based on sources previously accessible, canonical or patristic. Nor is what it requires to be found in the Didache. The Didache has been overworked; its own position is uncertain and meantime it can be instanced only with an "if"".
• catalog tableOfContents "Lecture III: The Charismata: what they are and in what sense "ceased" -- I. 1. Things which one would avoid in any account given of the Church -- (a) To ascribe to the Church initiation or control of its constitution -- (b) To begin our account with "once upon a time" -- (c) To contemplate breach of continuity in its development -- 2. Yet at first the supernatural was manifest, as now it is not; hence a difficulty as to continuity. As to this: Lindsay, Sohm, Duchesne, Harnack, Anglican writers. The difficulty remains, though declension be declared inevitable. -- ".
• catalog tableOfContents "Lecture IV. A. Ministry and Charismata -- I. "The Ministry", what? -- 1. Ambiguity of the term. The New Testament word so translated means service of any kind, and is not technical. -- 2. Ministry in the technical sense cannot be delimited by criterion of gift, or exercise of gift, or by lifelong exercise of gift. -- 2. A better criterion would be that of the Church's dependence for ministration: or that of responsibility. Charismatics were not, as such, responsible persons. II. An "apostle", what? -- 1. The apostle is claimed both by the Charismatic and by the regular ministry -- 2. Etymologically the word Apostle represents the idea of mission, which is distinctive of Christianity -- 3. Yet its use is infrequent, and (except applied to the Twelve) is only Pauline. Reasons for Paul's extended application of it. -- 4. The Apostleship power had a double function, evangelistic and pastoral. The Evangelistic staff had not the characteristics of a separate Charismatic ministry. -- ".
• catalog title "The ministry in the church in relation to prophecy and spiritual gifts (charismata), by H. J. Wotherspoon.".
• catalog type "text".