scispace - formally typeset
Search or ask a question
Author

E. C. Ratcliff

Bio: E. C. Ratcliff is an academic researcher. The author has contributed to research in topics: Liturgy. The author has an hindex of 1, co-authored 1 publications receiving 57 citations.
Topics: Liturgy

Papers
More filters
Journal ArticleDOI
01 Jun 1945-Theology
TL;DR: MILFORD as mentioned in this paper argues that the Christian who in himself or in his friends has suffered, has a special privilege of forgiveness towards those through whose fault he has suffered; and if we would help the atonement on behalf of Jews, or any others who have suffered more than ourselves, we shall begin by winning the right, through friendship, of sharing in their suffering and bearing it with them.
Abstract: requirements of justice. There is no need, and we have no right, to arrogate to ourselves the power to punish. Governments have the right and duty to prevent or check the progress of sin by the punishment of criminals. This is only effective if it can be done in such a way as to be manifestly just. Whether this can be done in the case of the \"war criminals\" is a matter for the lawyers. But if it can, according to the New Testament, it ought to be done; and a penitent criminal would wish it to be done to himself. The Christian as such must never fail in love towards anyone, not even towards the unrepentant criminal. He must always be longing for, and actively seeking, his good. The Christian, who in himself, or in his friends, has suffered, has a special privilege of forgiveness towards those through whose fault he has suffered. At least he will stop the spread of hatred; at the best, he will be instrumental in the conversion of the individual or his fellows in the sin. This is the redemptive love of God in action. If we want to be used in this way, God will show us, and show the Church, how and where it can be done. And if we would help the atonement on behalf of Jews, or any others who have suffered more than ourselves, we shall begin by winning the right, through friendship, of sharing in their suffering and bearing it with them. T. R. MILFORD.

57 citations


Cited by
More filters
Journal ArticleDOI
TL;DR: This article argued that the standard Western concept of "history" is culturally particular and not necessarily the best tool for cross-cultural investigations and pointed out that the past, present and future are mutually implicated.
Abstract: This article seeks to clarify the concept of “historicity” and how it might guide ethnographic research. The argument is developed with particular reference to the eight studies of historicity in diverse societies ranging from the Pacific to North America contained in this special issue. The authors contend that the standard Western concept of “history” is culturally particular and not necessarily the best tool for cross‐cultural investigations. Western history is generally predicated on the principle of historicism: the idea that the “past” is separated from the present. People around the world, including Western historians, recognize, however, that the past, present and future are mutually implicated. The notion of “historicity” is intended to open out the temporal focus to a “past‐present‐future”. Studies of historicity address the diverse modes through which people form their presents in world societies.

214 citations

18 Jun 2015
TL;DR: Connell et al. as mentioned in this paper conducted a survey of representative churches in North American Baptist history (ca. 1650-1910) and revealed that there has always been some evidence regarding the gospel's presence in Baptist worship.
Abstract: THE IMPACT OF GOSPEL CONTENT ON THE SHAPE OF CORPORATE WORSHIP IN SELECT BAPTIST CHURCHES IN NORTH AMERICA CIRCA 1650–1910 Richard Scott Connell, Ph.D. The Southern Baptist Theological Seminary, 2015 Chair: Dr. Michael A. G. Haykin Recent trends in Baptist worship have revealed an interest in Liturgical forms and some movement toward more thoughtful worship content and order in what has historically been a free church worship tradition. The fields of liturgical theology and liturgical anthropology have produced research that indicates that there is validity to this interest and that the order of worship elements can be instructive as is the content of worship. When both are oriented around the gospel’s shape and truth (e.g., the gospel of the glory of Christ), the worshiper is pointed to Christ who is the object of faith and the facilitator of spiritual formation through the Holy Spirit. The result is a worshiper who becomes like the one he holds in view in worship. This survey of representative churches in North American Baptist history (ca. 1650–1910) reveals that there has always been some evidence regarding the gospel’s presence in Baptist worship. This has not always been due to deliberate thought and planning, but because the gospel controls its forms. Where a church has held the gospel, its worship has reflected that conviction. Where the gospel has been lost, worship is at least reflective of that, if not partially the precipitator. These churches reflect varying degrees of gospel-content and form. The historical trend demonstrates that overall, Baptists have held the gospel, often in the face of stiff opposition. This grip on grace has been reflected consistently in their worship and likely is at least one of the reasons that they have continued to grow. Their growth is at least partially, in direct correlation to their worshiping in light of the cross. They have not just sung of the death, burial, and resurrection of Jesus, but they have engaged it in corporate worship and reflected the effects of this encounter with Christlikeness in their daily lives of worship.

56 citations

Dissertation
01 Jan 1995
TL;DR: The Encaenia of the Martyrium Basilica and the anniversary feast of the same name, as well as other, lesser known, inaugurations of churches which occurred in the fourth century are discussed in this paper.
Abstract: The central concept in this thesis is the Encaenia, particularly the Jerusalem Encaenia of the Martyrium Basilica and the anniversary feast of the same name, but also other, lesser known, inaugurations of churches which occurred in the fourth century. The book commences with a review of the recent scholarship on early Christian buildings, the Holy Land, and the Jerusalem Encaenia feast. Chapter two discusses the appearance of "egkainia" in the Septuagint and early Christian literature before considering the first documented occasion of an encaenia feast, the inauguration of the basilica in Tyre. Chapter three is a detailed study of Constantine's 'New Jerusalem' from the finding of the Cross to the inauguration of the Martyrium basilica in 335. A distinction is drawn between the work of Constantine and the interpretation of Eusebius. The subsequent chapter draws attention to the growth and uniform pattern of imperial involvement in the inauguration of churches under Constantius, paying particular attention to the alleged Encaenia of an Alexandrian basilica by Athanasius without imperial consent. The study of the Jerusalem Encaenia, the anniversary of the Martyrium inauguration, commences in chapter five with an analysis of the feast in the Journal of Egeria and the brief account recorded by Sozomen. Both writers portray the Encaenia as a pilgrim feast. Chapter six examines the liturgical content of the feast reconstructed from the earliest Jerusalem lectionaries and calendar. The theology of the feast is discerned from the biblical texts prescribed for the liturgy. Many of the observations made in previous chapters are drawn together in chapter eight which proposes the Encaenia as a Christian interpretation of the Jewish feast of Tabernacles. The conclusion to the thesis discusses the prominence of the Jerusalem Encaenia in the liturgical calendar, and locates the rite and feast of the Encaenia within the wider context of the dedication of churches in the east and western liturgy. Further avenues of research are outlined regarding the rites and surviving homilies for the dedication of a church.

32 citations