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By Peter-Ben Smit

This research researches the ancient improvement of the self-understanding of the outdated Catholic church buildings of the Union of Utrecht and the Iglesia Filipina Independiente. during the twentieth century, either church buildings were in a constructing dating with one another, leading to complete communion in 1965. within the comparable period of time, either church buildings constructed an ecclesiological self-understanding within which an ecclesiology of the nationwide church steadily gave method to an ecclesiology of the neighborhood church. via outlining this improvement for every of those church buildings and evaluating the advancements, the research provides perception either into the person improvement of the 2 church buildings concerned and indicates how those advancements relate to one another. during this approach, the learn provides a brand new historic portrait of those church buildings and their self-understanding.

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Additional info for Old Catholic and Philippine Independent Ecclesiologies in History (Brill's Series in Church History)

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7), 9–45. 50 Berlis notes a number of advantages of a comparative approach to history, the most prominent of which is a threefold broadening of 42 Deborah Cohen and Maura O’Connor, ‘Introduction: Comparative History, Cross-National History, Transnational History – Definitions,’ in Comparison and History. Europe in Cross-National Perspective, ed. idem and idem (Routledge, New York/ London, 2004), ix–xxiv, there xi. 43 See Hans-Gerhard Haupt and Jürgen Kocka, ‘Comparative History: Methods, Aims, Problems,’ in Comparison, ed.

70 Thus, ‘Lund 1952’ did not abolish comparative ecclesiology, but rather integrated it as a preparatory analytical step into an overarching constructive approach to ecclesiology (eventually issuing in for example the 1982 BEM report). Evans captures it well: Making comparisons in ecumenical theology has a preparatory role. It is valuable at the beginning of the process during which the partners get to know one another . . 71 The goals of this study, which are historical, and those of Haight and of Faith and Order after Lund 1952, which have a systematic-theological focus, are different, however.

At this point, it should be noted that the title of Conzemius’s book is misleading if it is understood as expressing an ecclesiological principle; both the Churches of the Union of Utrecht and the IFI would much prefer to be in communion with Rome, but not just on the terms set by Rome. , pp. 45–155 and 156–66. 32 chapter two for a comparison – that the autonomy of the national church was an ecclesiological principle to be upheld. This was seen to be the case either because of the witness of the early church (as received through the socio-cultural lens of the 19th century liberal political discourse) or because the need to fight for an end to colonization was bound up with the need to fight for ecclesial autonomy as the Old Catholic and the IFI’s sentiments may be captured.

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