The Abbot also sat as a peer in Parliament. The last abbot, John Reeve, was given a pension, and may have lived his remaining days in this house in Crown Street. During the time of the abbey any form of local self determination by the townspeople of Bury existed solely through the Candlemas Guild and later the Guildhall Feoffment Trust.
October 12, This past weekend I had the privilege of participating in a splendid continuing education event at Rochester College Michigan. I want to take a moment to reflect on a few things that I was struck by as I participated in the event. The two primary presenters were Dr.
The addressed from their different vantage points the theme: The Holy Spirit and Missional Communities.
I was especially struck by the contrasting ways in which traditional church of Christ interpretations of Acts, drawing upon Alexander Campbell, read Acts with little reference to the Holy Spirit. That is, there is little expectation that God is going to continuing what we see happening in Acts in the present.
Instead the focus is on a very specific formula of salvation rooted in Acts 2: My own reading of Acts, likely influenced by my Pentecostal inheritance reads Acts as an account of the work of the Holy Spirit, a work that continues to this day. Amos Yong, in his closing presentation, pointed us to Acts 2: So what happened then should be expected today!
The gifts of God are still present in their fullness see my book Unfettered Spirit for more on this. Campbell, in part reacting to the excesses of revivalism during the Second Great Awakening, focused on intellectual assent. Conversion came as the Gospel facts were presented, affirmed, and accepted as true.
The Spirit was expected to work through the Bible and natural means, not the supernatural or the mystical. It was a vision that was informed by the philosophical system of the age -- the philosophy of John Locke. In many ways the Stone-Campbell Movement has taken its cues from Campbell.
We have tended, in all three branches, to emphasize a rational faith.
I appreciate the valuing of the mind. I believe that it is important that we think critically about the faith that we have inherited. It's appropriate to ask hard questions of the Bible, of Tradition, and of our structures.
Having said that, we are more than our minds. There is room for the Spirit to move. What is interesting is that we have within the tradition alternative voices, what Leonard Allen calls "Distant Voices" that offer a different perspective.
Leonard Allen in his first presentation on Friday told of a confrontation within the papers of the movement between Tolbert Fanning, an important voice of influence within the Churches of Christ, and Robert Richardson, a physician, professor at Bethany College, and Campbell's close friend.
On the matter of the Spirit Richardson broke with his mentor and Campbell's embrace of Locke. He called for a fuller embrace of the Spirit and the spiritual. Fanning stood in for Campbell 3in this debate.
I need to do more work with Richardson, but he wasn't alone. In fact, Barton Stone also lifted up the importance of the Spirit and Stone was not an orthodox Trinitarian. Stone seemed to understand that people simply don't all agree on their readings of the Bible, and so union is impossible.
But with "fire union," it was the "fire of the Holy Spirit by which hard and unloving hearts were softened and filled with supernatural love" Distant Voices, p.
Now as Amos reminded us, the Pentecostal Movement was given to fragmentation due to the various ways in which the work of the Spirit was perceived, but what is important here for me is that Barton Stone recognized that the kingdom work could only be accomplished when we allow the Spirit room to work.
If, as he hoped, unity was to come to the Christian community, then it would come through the work of the Spirit. To that I say amen.The argument has attracted the attentions of such notable philosophers as Immanuel Kant (who attacked St.
Anselm’s proof) and G.W.F Hegel (who defended Anselm’s proof). The proof is most notable because it alone claims to prove the existence of God by relying independently on human reason without the need for perception or evidence.
Anselm: Ontological Argument for God's Existence One of the most fascinating arguments for the existence of an all-perfect God is the ontological argument.
While there are several different versions of the argument, all purport to show that it is self-contradictory to deny that there exists a greatest possible being. Gregory S. Neal, "Anselm's Ontological Argument For the Existence of God" from Grace Incarnate () Maciej Nowicki, "Anselm and Russell" Logic and Logical Philosophy () Brown, Paterson.
"Professor Malcolm on Anselm's Ontological Arguments", Analysis, Excerpts from "Byzantine Theology," Historical trends and doctrinal themes. By John Meyendorff (Please get the full version of this book at your bookstore). First, allow me to start this short article with what might be deemed a startling confession: I am not a Catholic, nor am I even a Christian.
In fact, I am a secular Muslim and an avid reader of philosophy and history with an unswerving commitment to the unmitigated truth no matter where it is even.
Ten years ago, I dated a man who said to me many curious and indeed bizarre things over the course of the nine months we spent together. I wrote down many of these statements, transcribing them verbatim, inserting myself only insofar as I managed order, stanza structure, and line-break.