Sound Doctrine Research Articles

Teologi Sebagai Landasan Bagi Gereja Dalam Mengembangkan Pendidikan Agama Kristen

The church is a fellowship of saints, called by God to fulfill His mission of teaching sound doctrine to believers in accordance with the Bible. Christian education (PAK) is one of the teaching tasks in the church. This must be done continuously to meet the needs of the faithful. To remain relevant, the church must develop by considering the influence of modern developments that befall the church. In addition, the congregation has shown changes in behavior and lifestyle that are always up-to-date. In addition, the church also encounters teachings that deviate from the Bible and the correct theological foundation. In the development of PAK, the church cannot be separated from theology which is the content of PAK itself. The teaching practiced in the church focuses on God and His work. To understand this, a theology is needed that makes it easy to explain what God's will is for His people. By making theology the basis for the development of biblical PAK, the church grows into a productive congregation that produces more mature congregations who can live out their faith in their daily lives. This article is written using a qualitative descriptive method through literature research. The conclusion of this article is that the church must understand that PAK is a very important mission of the church and needs to be further developed. PAK is part of the church's theological work, so the church must develop PAK based on theology, and theology becomes the basis for the development of PAK in the church.

Contribution of God’s Servants In Upholding Sound Doctrine in The Church Community Based on Titus 1:5 - 2:10

Contribution of God’s Servants In Upholding Sound Doctrine in The Church Community Based on Titus 1:5 - 2:10

Task of the state economic and legal policy in the field of innovative investment

The article is aimed at studying the issues of formation and implementation of the State policy in the field of innovative investment. The author analyzes the doctrinal sources which study these issues and draws a conclusion as to the main directions of development and implementation of such policy, and also identifies its main tasks. The author analyzes the insufficient legal institutionalization of the concept of «state policy» in the economic and legal sphere. The role of conceptual aspects of economic and legal policy based on the principles of constitutional economic order and scientifically sound doctrine is investigated. The necessity of state support for innovation and investment growth is emphasized.
 The importance of defining the tasks of economic and legal policy in the field of innovative investment is highlighted. The key arguments are noted: 1) definition of tasks helps to avoid dispersion of resources and directs them to specific goals; 2) creation of a transparent environment promotes investment attraction and growth of innovation potential; 3) constant adaptation to changes in the economic and technological environment; 4) the possibility of monitoring and evaluation of policy effectiveness. Defining the tasks of economic and legal policy in the field of innovative investment contributes to balanced development and achievement of positive results. It is concluded that improvement of the regulatory framework of investment and innovation legislation is necessary to ensure balanced development. Defining the objectives of economic and legal policy in the field of innovative investment is key, as it stimulates the achievement of specific goals, contributes to the creation of a favorable environment, etc. These aspects emphasize the need to develop and adopt the Law of Ukraine «On Innovative Investment» and to create a comprehensive legal environment to ensure the effective implementation of the activities under consideration.

Wielding the Sword of the Spirit. Volume Two: The Doctrine & Practice of Church Fellowship in the Synodical Conference (1868–1877) by Peter M. Prange

Reviewed by: Wielding the Sword of the Spirit. Volume Two: The Doctrine & Practice of Church Fellowship in the Synodical Conference (1868–1877) by Peter M. Prange Mark Mattes Wielding the Sword of the Spirit. Volume Two: The Doctrine & Practice of Church Fellowship in the Synodical Conference (1868–1877). By Peter M. Prange. Wauwatosa, Wisconsin: Joh. Ph. Koehler Press, 2022. 286 pp. This book is the second installment of a multi-volume project that examines how leaders in the Synodical Conference, a nineteenth-and early twentieth-century coalition of six confessional Lutheran synods, determined how to practice church fellowship so as not to promote unionism, that is, the feigning of fellowship with non-Lutherans when, on the basis of sound doctrine, no such fellowship exists. "Wielding the Sword of the Spirit" is a metaphor for determining when to say no to "unionistic" tendencies. In his first volume, Prange, a Wisconsin Synod pastor, presented the rise of C. F. W. Walther as the leader who emerged after the downfall of Martin Stephan, the head of the Saxon immigration of anti-unionistic Lutherans to Perry County, Missouri. Stephan had advocated a kind of episcopal leadership, and, with his dethronement, Walther proposed a congregationalist approach to church governance. In both volumes, Walther emerges as adamantly anti-unionist, but never in a legalistic way. In fact, Walther's tone was ever pastoral. "Generally [End Page 118] speaking, he [Walther] judged cases individually and resisted the temptation of painting with too broad a brush. He was especially careful about not drawing conclusions based solely on a person's church affiliation. He treasured Spirit-worked Christian fellowship above every other association" (41). Walther ever acknowledged that true Christians were present in non-Lutheran bodies and that our understanding of doctrine was "piecemeal" (55). Prange's second volume continues the saga of Walther's influence on those synods which would join forces for mutual support and accountability as the Synodical Conference. The Synodical Conference came about due to the conviction that while the General Council's confessional stance, in opposition to the unionistic General Synod, was sound, it was unable to consistently practice its ideal of Lutheran pulpits for Lutheran clergy only and Lutheran altars for Lutheran communicants only. This second volume focuses on the origin and doctrinal stance of the Wisconsin Synod whose roots were in the unionistic mission societies in Prussia but which within its first quarter century embraced a more conservative confessional stance. Indeed, the Wisconsin Synod terminated its membership in the General Council in 1869. Prange is helpful in showing the extent of communication between the heirs of the Mühlenberg tradition in the General Synod and the General Council with the more recent German and Norwegian immigrants in the upper Midwest. He also shows how problematic and troubling the theory of "open questions," advocated by the Bavarian missional pastor Wilhelm Löhe and the Iowa Synod, was for those synods which formed the Synodical Conference. While Wisconsin leaders saw merit in Iowa's ability to avoid theological extremism, Walther's wholesale rejection of "open questions" would carry the day for Wisconsin and other groups in the Synodical Conference. Clearly, for Walther, "open questions" built more theological pluralism into a confessional tradition than is warranted by the scriptures and the confessions. Prange notes that the debates over the doctrine of election and objective justification, the view that the entire world is justified, at least objectively, in Christ's death and resurrection, which led to the departure of the Joint Synod of Ohio from the Synodical [End Page 119] Conference, had less to do with doctrine and more to do with leaders' fear of losing positions of leadership (267). Prange covers material well-known to North American Lutheran historians. His work merits attention because he allows the personalities of the leaders to emerge and provides details that give us a sense for what congregational life was like in this era. The image he portrays of Walther is a much kinder and gentler hero than what extreme conservatives among North American Lutherans advocate. Mark Mattes Grand View University Des Moines, Iowa Copyright © 2023 Johns Hopkins University Press and Lutheran Quarterly, Inc.

Is Africa Godforsaken? Neo-Pentecostal prophetism on African human agency and transcendence

African neo-Pentecostal prophets (NPPs) use their prophetic rituals like deliverance services and anointed objects such as anointed oil, to bring God’s presence to people to empower their human agency (power to act) and transcendence (power to overcome). This use of prophetic systems prompts the question: What does the NPPs’ teaching that Africans need prophetic rituals and anointed objects for God to empower their agency and transcendence communicate about God’s presence in Africa? A further question that emerges is: How can Christian doctrines like God’s transcendence (divine beyondness) and immanence (divine nearness) address the African reliance on NPPs’ prophetic systems for God’s power to exercise their human agency and transcendence to confront their context of poverty? Consequently, this article uses the doctrine of God’s transcendence and immanence to evaluate the implications of NPPs’ prophetic systems to empower Africans to act and overcome their undesirable situations in Africa. The article challenges NPPs to realise that the transcendent God is fully immanent in poor Africa and that poverty in Africa is not caused by the lack of God’s presence but evil socioeconomic and political structures that hinder the poor from exercising their human agency and transcendence. The contribution of the article is challenging African NPPs to be informed by a sound doctrine of God in their attempts to empower poor Africans to deal with their poverty.Intradisciplinary and/or interdisciplinary implications: The article uses insights from the doctrine of God and African traditional religious (ATR) view of God to critique the use of NPPs’ rituals and anointed objects to empower African human agency and transcendence.

Weaver, The Things Which Become Sound Doctrine: The Life of Aaron M. Shank

No abstract available.

Paul’s Charge to Timothy Concerning Sound Doctrine and its Significance to the Contemporary Church

The purpose of this study is to unravel the relevance of Paul’s charge and instructions to his protégé (Timothy) concerning sound doctrine. The discourse is to assist the church today in examining and understanding the importance of sound doctrine. Also, the study sought to ascertain pastoral responsibilities in upholding sound doctrine in the church. Qualitative data was gathered through interviews and focus group discussions. Church members and pastors who were the main respondents of the study were sampled purposively. The study unveils that sound doctrine is a teaching that is in consonance and consistent with God’s word, the teachings of Jesus Christ and that of the Early Church. The study also argues that sound teaching should focus on Christ and nothing else. The study recommends that teachings in the various churches should greatly reflect on the truth in God’s word, elevate the person and works of Christ and throw more light on the role of the Holy Spirit in the life of believers. The study contributes to the current research on sound doctrine in Ghana. Keywords: Paul’s charge to Timothy, Sound doctrine, Pastoral responsibilities.

A Response to Professor Norman Doe

Personally, I am feeling both buoyed up, and also a bit deflated, as a result of Norman's lecture (and the accompanying Ecclesiastical Law Journal article, to which the lecture is just an hors d'oeuvre). Buoyed up that, according to Oughton's treatise of 1728, in the seat of justice the dean should be addressed as Domine Judex or more frequently Domine Decane. Either will do excellently for the future! Deflated because, while Dean Phillimore's letters patent as Dean of the Arches recognised his ‘sound doctrine, good morals, purity of conscience’, my own were, probably rightly, considerably less effusive.

Review of: Weaver, Chester C., Jr. 2020. <em>The Things Which Become Sound Doctrine: The Life of Aaron M. Shank</em>.

<em>The Things Which Become Sound Doctrine: The Life of Aaron M. Shank</em> offers a window into the rise and development of several conservative Mennonite groups in southeastern Pennsylvania in the mid- to late-twentieth century. Deeply influenced by the book’s subject, the author offers a historical account of Aaron M. Shank (1915-2003), whose role was instrumental in shaping the origin and growth of the Eastern Pennsylvania Mennonite Church (EPMC), which came from Lancaster Mennonite Conference (LMC) in 1968, and the Pilgrim Mennonite Conference (PMC), which came from EPMC in 1992. [First paragraph.]

Preaching and Teaching Sound Doctrine Based on Christocentric Doctrine by Church Leaders for the Transformation of Church Members

AbstractPreaching and teaching sound doctrine based on Christocentric doctrine is of utmost importance to Christian belief, as it is the cornerstone of the New Testament, the Holy Trinity (the Father, the Son , and the Holy Spirit), and the Apostles. So we will not do less as Christians. The purpose of a sermon is to bring about holy transformation through the Word of God in the life of the listener. The preachers need to help the audience put the Word into their lives. With respect to this, Bryan Chapell notes that “without application, a preacher has no reason to preach.” Thus he proposed five questions for the application for Christocentric doctrinal preaching, which should first be addressed to the preachers themselves. Through these questions, preachers can help to change the life of congregation by applying Christocentric doctrinal preaching. Furthermore, evidence of transformation within believers is seen in the way that the likeness and glory of Christ is increasingly reflected (2 Corinthians 3:18). The apostle Paul said, “You, however, are controlled not by the sinful nature but by the Spirit, if the Spirit of God lives in you. And if anyone does not have the Spirit of Christ, he does not belong to Christ” (Romans 8:9). Believers must be led by the Spirit of God to be considered as children of God. And it is by the power of the Spirit of God that Christ is living within them. The life transformed reflects Apostle Paul's thoughts in Galatians: “I have been crucified with Christ and I no longer live, but Christ lives in me. The life I live in the body, I live by faith in the Son of God, who loved me and gave himself for me” (Galatians 2:20). Conversely, if the church leaders ignore Christocentric doctrinal preaching and the application of the Word of God in the church members’ lives, then the transformation of the believers’ lives will be thwarted. This study uses descriptive and phenomenological analysis of the data collected to find out why there is no change in some christians life-style and values. The results of this analysis will give impetus to revitalise the church to have a healthy theology for a healthy church of transformed lives in Christ Jesus.AbstrakBerkhotbah dan mengajar doktrin yang sehat berdasarkan dokrin Kristosentrik adalah terpenting dalam kepercayaan Kristen karena itulah penegasan Perjanjian Baru, Allah Trinitas (Allah Bapa, Allah Anak dan Allah Roh Kudus) dan Rasul-Rasul. Karena itu, seorang Kristen harus juga berbuat demikian. Tujuan dari khotbah ialah transformasi hidup melalui pendengaran Firman Allah. Pengkhotbah harus membantu jemaat mengapplikasikan Firman Allah dalam hidup mereka. Bryan Chapell menyatakan, “Tanpa aplikasi, seseorang pengkhotbah itu langsung tidak punya alasan untuk berkhotbah”. Dengan itu, ia menyarankan lima hal untuk penerapan atau applikasi kepada pengkhotbah terlebih dahulu. Melalui pertanyaan ini, pengkhotbah bisa membantu kehidupan jemaat untuk diubah dengan penerapan Fiman Allah berbasiskan doktrin Kristosentrik. Selain itu, bukti transformasi dalam hidup seseorang Kristen dilihat bagaimana seseorang itu kian mencerminkan gambar dan kemuliaan Kristus (2 Korintus 3:18). Rasul Paulus menyatakan, “Tetapi kamu tidak hidup dalam daging, melainkan dalam Roh, jika memang Roh Allah diam di dalam kamu. Tetapi jika orang tidak memiliki Roh Kristus, ia bukan milik Kristus” (Roma 8:9). Untuk dianggap sebagai anak-anak Tuhan,orang percaya harus dipimpin oleh Roh Allah. Dan melalui kuasa Roh Kudus, Kristus diam di dalam mereka. Hidup transformasi mencerminkan pemikiran Rasul Paulus dalam Galatia : “Namun aku hidup, tetapi bukan lagi aku sendiri yang hidup, melainkan Kristus yang hidup di dalam aku. Dan hidupku yang kuhidup sekarang di dalam daging, adalah hidup oleh iman dalam Anak Allah yang telah mengasihi aku dan menyerahkan diri-Nya untuk aku.” (Galatia 2:20). Sebaliknya, jika pemimpin gereja mengabaikan khotbah doktrin Kristosentrik dan applikasi Firman Allah dalam kehidupan jemaat, maka transformasi kehidupan jemaat akan digagalkan. Penelitian ini menggunakan kaedah deskriptif dan fenomenologi analisis atas data-data yang dikumpulkan untuk menemukan jawapan mengapa kehidupan dan cara hidup banyak jemaat tidak berubah. Hasil analisa ini akan memberi dorongan kepada gereja untuk memperoleh teologi yang sehat untuk membangun gereja yang sehat yang hidup dalam Kristus Yesus.

PREACH THE WORD: THE MEANING OF LOGOS IN 2 TIMOTHY 4:2

The purpose of this paper is to suggest a solution to the following question: “What is the understanding that Timothy and the original audience have about the meaning of λόγος in the exhortation Preach the Word?”. The literature on this topic has offered several options: 1. Gospel; 2. Scripture; 3. More generic meanings such as sound doctrine, true faith, word of truth, and Paul’s teachings. This paper is divided into three parts. The first one aims to demonstrate that the recent debate points out, in synthesis, to either Gospel or Scripture as the meaning intended by Paul. The second one performs a brief analysis of λόγος throughout the New Testament. Finally, the third one assesses the text and the context of 2 Timothy 4:1-5 in order to verify the meaning of λόγος in such a passage. The data analyzed in this paper allow us to conclude that an inseparable unity between the Gospel and Scripture is the best option for the meaning of λόγος in 2 Timothy 4:2. Indeed, Paul uses this term to refer to the Christ-event just as it is described in the Old and New Testament, i.e., life, death, and resurrection of Jesus Christ. However, for Paul, the relationship between Scripture and the Christ-event – or vice versa – forms an inseparable unity, so that affirming that by the word λόγος he also meant Scripture is not a mistake

Tema Utama Teologi Titus

The New Testament Epistle of Titus was written by Paul. He writes this letter to instruct Titus in regard to overseeing the believers in Crete. There are lots of things Titus must know and do to help these believers. The people in Crete are fairly new believers and they need to be organized into local churches. Titus’ responsibility is to appoint leadership in the churches and to ground the believers in sound doctrine. Spiritually qualified elders and doctrinally grounded believers will greatly promote spiritual unity in the local churches.
 The biblical teaching would provide the necessary components for biblical conflict resolution in the future. Paul writes Titus as his representative in Crete to aid the churches on a prophylactic way against Jewish false teachers by appointing those in leadership who are able tio manage God’s household well and stand against the false teachers, and by exhorting all believers to excel in good works so tha they might reach those outside of the church with the gospel.

„Zdrowa doktryna” jako podstawa jedności chrześcijan w Listach Pasterskich

„Zdrowa doktryna” obecna w Listach Pasterskich zawiera najbardziej wspólnototwórczy i umacniający komunię osób element pouczenia autora natchnionego skierowanego do dwóch przełożonych Kościoła: Tymoteusza i Tytusa. Obaj mają za zadanie dbać o „zdrowe zasady” postępowania ludzi sobie powierzonych, o czystą naukę, która nie błądząc po sprawach małej wagi, ukazuje najistotniejsze cele w ludzkim życiu, oraz o wzbudzanie wiary w Chrystusa i Jego królestwo. Tekst artykułu podzielony został na trzy paragrafy obejmujące „zdrowe”: διδασκαλία – całość nauczania moralnego, λόγος – słowa, przy pomocy których głosi się prawdę o zbawieniu, oraz πίστις – wiarę, jaką niezanieczyszczoną przekazuje się i jednocześnie wzbudza w bliźnim. Stanowią one łącznie jedyną „zdrową doktrynę” Kościoła apostolskiego umocnioną przez natchnienie Boże.

Teaching for Life-Transformation in Titus 2:1-15 as Core Duty of Pastoral Ministry and Its Implications for the Contemporary Church in Nigeria

This paper is titled: “Teaching for Life- Transformation in Titus 2:1-15 As Core Duty of Pastoral Ministry, and Its Implications for the Contemporary Church in Nigeria” The paper affirms that one of the core duties of the Christian minister is to engage in the systematic teaching of church members with the goal of keeping them growing unto maturity in Christ. God has instituted the church in the world as the only redeeming agency through which sinners will experience redemption from the destructive power of Satan, sin and death. The mysterious but powerful influence of the Church has, for several centuries, been the only means for sinners to personally submit to God’s offer of love for salvation, thereby, to experience eternal salvation and moral transformation leading to eternal joy and peace. This requires simple obedience by accepting God’s love through faith in the sacrificial death and resurrection of Jesus Christ. It continuously enhances the opportunity for the demonstration of God’s sovereignty and love to save sinful humanity to the utmost. To pursue the objectives of this paper, the writer has highlighted some of the essential attributes of the church in relation to the duties of Christian ministers. Such attributes which distinguish the church from other human organizations include: being the “Ark” of safety, a political agency, an instrument of social reform, a receptive audience, and the kingdom of God on earth. Others are being: the “salt and light of the world”; the “body” and flock of Jesus Christ; the assembly of the redeemed sinner turned saints; the bride of Christ; and the royal priest, the holy nation. Also, the paper has examined the nature of the roles of Christian ministers as the visible representatives of Jesus Christ, the Chief Shepherd and head of the church. As submitted by Paul, leadership is instituted in the church to provide members with opportunities of being equipped for the work of service, and thereby, to grow unto maturity in Christ. Further, this writer embarked on the exegetical study of chapter two of the Epistle to Titus (Tit. 2:1-15), where the text has indicated that one of the core duties of a Christian minister is to teach sound doctrine to the various groups in the church. The study has also shown that whereas Titus was the church pastor, he needed to empower other people in the church who, in turn, would become mature and help to effectively teach others. Besides, the study has clearly revealed that the moral and spiritual lifestyle of the Christian minister will make his teaching/preaching to ‘carry’ sufficient weight, which will aid the effectiveness of pastoral ministry.

Book Review: God's Love through the Spirit: The Holy Spirit in Thomas Aquinas and John Wesley

God's Love Through Spirit: The Holy in Thomas Aquinas and John Wesley. Kenneth M. Loyer. Washington, D.C.: The Catholic University of America Press, 2014. xv + 295 pp. $65.00 (doth).As one might guess from title, Kenneth Loyer brings together strong strands from Catholic and Methodist traditions relating to Holy in this carefully written book. He juxtaposes eighteenth-century Methodist founder John Wesley and thirteenth-century Angelic Doctor of church Thomas Aquinas on Holy for several reasons.Foremost, he finds doctrine of Holy is much overlooked today, a gap that Aquinas and Wesley can fill. In first chapter, Loyer suggests that in contemporary Christianity, especially Methodism, Holy has been replaced by a spirit of social concern that reduces work of Holy to political action. He argues that contemporary (mis)construals of Holy may well turn theology into some pursuit, governed not by norms of divine revelation through historically unique person of Jesus Christ . . . but by economics, sociology, or anthropology. For all insights that can be provided by these and disciplines, they are no substitute for theology proper (pp. 12-13).Second, Loyer claims that Methodists do not know Wesleyan doctrines of Christian perfection and sanctification, which require a sound doctrine of Holy Spirit. In chapter 2, Loyer discusses Wesleys emblematic thoughts about Christian perfection and sanctification. Participation in God is a useful motif for interpreting Wesley on perfection . . . because it points to God as boundless source of all perfection and sanctifies very concept of (p. 27). Such participation in God is marked by emphasis on work of Holy Spirit (p. 45).Third, Loyer brings together Wesley and Aquinas because Wesley was a practical theologian, while Aquinas adds theological depth to thought about Holy Spirit. Loyer spends chapters 3, 4, and 5 of his book developing Thomas's doctrine of Trinity from Summa Theologica. These three chapters demonstrate Loyers deft exploration of Thomas's Summa; he invites reader to read Thomas with precision and great attention to detail. Reading these chapters is well worth time and effort.Highlights of these chapters include a description of Aquinas's painstaking discussion of Spirit's internal procession and relationship with Father and Son, such that is the very love with which Father and Son love each other (p. 100). Loyer also depicts Thomas's account of mutual love, love by which the Father loves himself and every creature (p. …

Lucy Hutchinson and puritan education

The critical construction of Hutchinson as a humanist poet and translator has led to insufficient attention being paid to the theological and religious forces that underpinned her attitudes to learning and education. This article examines the interplay between Hutchinson’s notions of religious and educational principles in her Memoirs of the Life of Colonel Hutchinson, her theological treatise to her daughter Barbara, and her translation of part of John Owen’s Theologoumena Pantodapa. I argue that Hutchinson uses the example of her husband’s education to explore the concepts of grace, devotion, and familiar kindness, which she contrasts to pedantic forms of learning and religion. Hutchinson’s theological treatise emphasises the importance of laying foundation truths in sound doctrine as a means to encourage correct practical religious principles. Hutchinson’s translations from Owen’s Theologoumena alter Owen’s erudite and abstruse original to provide a text suitable for perusal by the amateur theological autodidact. In all three texts, Hutchinson’s instinct is to emphasise the role of the intellect in education, despite her recognition of its post-lapsarian insufficiency.

US Foreign Policy in the Post-Cold War Era: Restraint Versus Assertiveness from George H.W. Bush to Barack Obama

For students of American foreign policy, the Cold War provides a pretty big conundrum. For one thing, it was the first time the United States committed to playing a “permanent” global leadership role. For another, America's Cold War strategy was grounded in a conceptually sound doctrine: containment. And even though containment was never as accepted (by the public or policymakers) or unified (as a coherent strategy) as it appears in retrospect, at least it was something. Indeed, for 45 years, containment offered an intellectual blueprint though which the broad strokes of America's military, economic, and cultural (soft power) strategies could be developed—through the North Atlantic Treaty Organization, Bretton Woods, and the spread of liberal-democratic ideas. Then the Cold War ended. And ever since—brief euphoria over Francis Fukuyama's “End of History” notwithstanding—the United States has been left wandering in search of a grand (or, really, any) strategy. In US Foreign Policy in the Post-Cold War Era: Restraint versus Assertiveness from George H.W. Bush to Barack Obama, Tudor Onea does not seek to explain America's lack of a post-Cold War grand strategy. Nor, thankfully, does he endeavor to create one. Instead, the “puzzle” Onea sets up is far more limited: why America has been so “assertive” in the post-Cold War world, rather than just kicking back and enjoying the fruits of its dominant, unipolar global position. Onea's cases of “assertiveness” are the familiar ones from the late 1990s and 2000s—Kosovo, Iraq (under both Bill Clinton and George Bush, Jr.), and general unilateralism—which, he says, followed America's brief (and unsuccessful) fling with “restraint” in the early to mid 1990s.

Some Reflections on Theology and Popular Piety: A Fruitful or Fraught Relationship?

It hardly needs reminding but scholarship over the past twenty years or so has moved quickly to close what was once perceived to be a chasm between so-called ‘popular’ belief and its ‘elite’ counterpart. Indeed in recent years historians can be said to have come to a consensus at least on the porous nature of what were once viewed as quite distinct categories. As early as 1978[2] Peter Burke argued that while the ‘great’ culture of elites remained largely foreign territory to the majority of the population, both the ‘little’ and the ‘great’ cultures could be accessed by the higher orders, allowing the nobleman to be pious in a ‘popular’ sort of way and, indeed, opening up new avenues that permitted traffic to cross categories at least in one direction. Later work by scholars such as Martin Ingram would speak of a ‘cultural consensus’ uniting all levels and, perhaps most notably, in 1992 Eamon Duffy argued for a degree of religious homogeneity across the social divide by coining the term ‘traditional religion’.[3] In the years since Duffy's The Stripping of the Altars, many scholars, while critiquing his approach, have, nevertheless chosen to join the increasingly long wagon train of academics who like to congratulate themselves on not being associated with their less ‘enlightened’ predecessors who only viewed the world in black and white – popular or elite religion, non-official or official religion, unlearned or learned religion, heretical or orthodox religion, superstition or sound doctrine. However, while everyone seems now to be an expert on what was wrong with the old system, few are confident about what should replace it. If there are to be categories such as ‘popular piety’ at all, the challenge now seems to be how they should be defined.

Accounting and the Law

The aim of this paper is to stimulate a more systematic method of evolving standard, but evolutionary, rules of accounting. The conclusion, if sound, follows from two premises. First, rules of accounting have become, in large measure rules of law. Second, that the present methods by which accounting theory is translated into the accounting rules—or, if you choose, into accounting practices which thus enter the legal system, are not wholly satisfactory, especially in view of the results which now follow from that translation. By consequence, the task of developing a systematic yet flexible means of arriving at and recording the sound doctrine as it appears in the light of the knowledge of the day, takes the foreground as a major problem in the profession of accounting.

Unfolding Mozi's Standard of Sound Doctrine

This essay revolves around a careful assessment of Hui-chieh Loy's essay ‘Justification and Debate: Thoughts on Moist Moral Epistemology’. There is much to appreciate in Loy's analysis of the standard of sound doctrine in the ‘Against Fatalism’ chapters of the Mozi, but a close reading of Loy's essay reveals problematic aspects in his approach along both hermeneutic and logical lines. For one, he groups Mozi's tests of the standard of sound doctrine in a way that does not square well with how they are grouped in the primary text. I call this the problem of alignment. Secondly, he conflates the notions of standard and test. I refer to this as the problem of implementation insofar as such conflation causes the tests to be implemented in a way that they did not seem to be intended to be by Mozi, that is, each on its own as constituting sound doctrine instead of taking them all together as the indicator of sound doctrine.