New book on Mary!

September 20th, 2017

I am pleased to announce the publication of my new book. Make sure you get a copy!

A Christian's Pocket Guide to Mary

A Christian’s Pocket Guide to Mary

Mother of God?

Pages: 128
Trim: Pocket paperback (178 x 110mm)
Isbn 13: 9781527100602
List Price: £4.99

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  • Latest in the Christian’s Pocket Guide series
  • A small study on the theology of Mary
  • Her life, character, and impact

The Bible is full of inspiring characters and astonishing events. But, although Mary has without question one of the most wonderful stories, she can often be ignored – to be remembered only once a year at Christmas. This Pocket Guide title looks at the life and character of Mary – and her unique significance in the gospel story.

About Leonardo De Chirico

Leonardo De Chirico has been involved in a church planting project in Rome and is now pastor of the church Breccia di Roma (www.brecciadiroma.it). He is lecturer of Historical Theology at Istituto di Formazione Evangelica e Documentazione (www.ifeditalia.org) and vice-chairman of the Italian Evangelical Alliance (www.alleanzaevangelica.org).

Reviews

Leonardo De Chirico, one of the leading evangelical thinkers on Roman Catholicism, including its post-Vatican II phase, knows all the ins and outs of the history and theology of Catholicism, from years of study and first-hand experience in Padua and Rome. Against the temptation to think Mariology is just a side-show in Catholicism, he shows how it fits hand in glove with the Roman Church’s doctrine of grace.

Paul Wells, Emeritus Professor, Faculté Jean Calvin, France, Editor in Chief of Unio cum Christo

 

This is the book I have been searching for! De Chirico’s A Christian’s Pocket Guide to Mary is unique in clearly and succinctly bringing together in one place Mary in the Scriptures and Mary in the history of Christian thought and practice, right up to the present day.

Rachel Ciano, Lecturer in Church History at Sydney Missionary and Bible College; church-planter in a multicultural, urban area of Sydney.

 

Never before have I read a more masterfully written book on the subject. Leonardo De Chirico marries scholarship with an easily readable style that makes the book extremely useful both for personal and group studies. It is a concise and well researched masterpiece from one of the world’s leading experts on Roman Catholicism and recommendable both to Catholics and Protestants who want to understand one of the most misunderstood and controversial issues in Church History.

José Hutter, Chairman of the Theological Commission of the Spanish Evangelical Alliance

 

Leonardo De Chirico is one of my most trusted authorities on Roman Catholic doctrine. He has gained my confidence because he is always equally charitable, winsome, and well-informed. In this short book he demonstrates what the Roman Catholic Church teaches about Mary and aptly proves why so much of it is opposed to the plain teaching of the Bible. I heartily commend it to you.

Tim Challies, Blogger at www.challies.com

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    141. “Greater Oneness in Christ”: What Does it Mean?

    September 1st, 2017

    “In the journey to overcome internal divisions separating Christians, the top leadership of the World Council of Churches (WCC), Pentecostal World Fellowship (PWF), World Evangelical Alliance (WEA), and the Vatican’s officials for promoting Christian Unity met together, for the first time, in a historic meeting, spending two days facilitating their support of the Global Christian Forum (GCF)”. – Global Christian Forum press release, May 27, 2017

    “Historic” may be an overused description, especially when the term is applied not by historians writing 3-4 generations in the future, but by reporters talking about current events. According to the event’s press release, the ecumenical meeting was historic because these leaders – representing  almost the whole of present-day Christianity – committed themselves to work towards “greater oneness in Christ” and pledged to reinforce such a direction in a series of events that will take place in 2018.

    The Long Haul Ecumenical Strategy

    The announcement of this “historic” meeting comes almost 20 years after the founding of the GCF. The idea of a Forum (i.e. a place to meet and talk) took root in the 1990s as a way to informally gather leaders of different Christian communions around the same table. Such a strategy arose, in part, due to a lack of visible progress in institutional ecumenism and uneasiness among Evangelicals and other less institutionalized Christians towards official ecumenism. With no apparent agenda and no expressed ecumenical intentionality, the Forum sought to be characterized by a relational approach rather than an institutional mindset, and by informality rather than ecclesiastical diplomacy. This more casual format suited Evangelicals and Pentecostals who found it difficult to relate to Rome and the WCC in strictly institutional forms and easier in more informal patterns. Much of evangelicalism is formed from local and regional loose networks, rather than top-down hierarchical institutions. Both the WEA and WPF welcomed GCF and became part of it without perhaps appreciating the long-term ecumenical goals of GCF and without pondering the ecumenical process they were joining.

    After 20 years, it becomes clear that the agenda of GCF was to bypass the roadblock of a formalized ecumenical journey with the long-term goal of including sectors of Christianity that are statistically growing (and that happen to be vocally critical of Roman Catholic, Eastern Orthodox, and liberal tendencies in mainstream ecumenism). It is telling that after 20 years of the informal and relational ecumenism of the GCF, both WEA and WPF are now willing to move further towards “greater oneness” with representatives of Roman Catholic, Eastern Orthodox, and liberal Christianity without the latter becoming less Roman Catholic, Eastern Orthodox, and liberal. The change on the part of these Evangelicals and Pentecostals is indeed significant.

    What is at Stake with “Greater Oneness”

    What does committing to greater unity mean? Of course, the word “unity” is used in different ways according to context, but in ecumenical theological “unity” it has a fairly established and stable meaning. In this sense, unity refers to a harmony of the baptized, i.e. those who have received the sacrament of the initiation to the Christian life, in view of the sacramental unity around the same Eucharistic table and within the same institutional structures of the church.

    So far, Evangelicals and Pentecostals have been talking about unity among “born again” believers in view of loose partnerships aimed at evangelism, social action, and mission. If they commit to “greater oneness” with the Roman Catholic Church and WCC, they need to reflect on what they become committed to:

    1. Unity among the baptized. They will be pressed to consider as “brothers and sisters” all those who have received baptism in Catholic, Eastern Orthodox, and liberal Protestant churches, whether or not they are born again Christians. The reality on the ground is that most of these Christians are baptized only in name, without any personal commitment to Christ. Greater oneness means that we are all “brothers and sisters” not because we are born-again believers in Christ, but because we are all baptized. If we are all “brothers and sisters”, evangelism done by Evangelicals in majority Roman Catholic and Easter Orthodox contexts becomes unnecessary. Is this what Evangelicals and Pentecostals believe and find acceptable?

    2. Unity as conveyed by the same sacraments and within the same institutions. According to ecumenical theology, “greater oneness” means sacramental unity and institutional unity. This means not only baptism, but the sacramental theologies and practices of Rome (e.g. the Eucharist as sacrifice and re-enacting the cross) and Eastern Orthodox churches need to be accepted as legitimate Christian practice. Moreover, “greater oneness” means that the institutions of the Roman Catholic Church, with its complex political, diplomatic, and economic power (e.g. the papacy, the Vatican state and bank) become legitimate ways of representing the church that Jesus Christ promised to build. Evangelicals have always been clear in denouncing all deviations from clear biblical teaching, yet committing to “greater oneness” means that they have to stop doing so because of ecumenical etiquette. Is this what Evangelicals and Pentecostals believe and find acceptable?

    Who Decides What?

    For the WEA and WPF to commit to “greater oneness” with Roman Catholic, Eastern Orthodox, and liberal churches is a huge step that significantly changes historic beliefs and practices. It is a watershed event that impinges on biblical convictions (e.g. unity among believers only) that are now stretched in order to make them compatible with mainstream ecumenical correctness. Have we really counted the cost?

    A final question remains to be asked. Who decided to move forward? Was there any public decision of the WEA constituency that empowered the leadership to move towards “greater oneness”? Was there an open discussion about the implications? Was there a decisional process based on the involvement of the grass-roots movements? As far as it is possible to know, there was no involvement on regional and national discussion, let alone a vote of the General Assembly.

    The fact is that WEA did not ask its constituency to vote to become part of GCF, let alone receive a vote to move forward towards “greater oneness”. Given the “historic” nature of the decision and the wide-ranging theological implications, it is awkward to say the least that the local churches and regional networks that this body claims to represent were not even consulted beforehand. This operational mode undermines the trust essential in horizontal networks such as WEA. When few people decide on their own a question of this magnitude without a serious discussion with the people they supposedly represent, it is the beginning of the end of this historical evangelical network and a transformation into top-down hierarchical organization, which is a completely different thing.

    As far as WEA is concerned, the last document that was voted by a General Assembly is Roman Catholicism. A Contemporary Evangelical Perspective (1986). After a careful analysis of present-day Roman Catholicism in its doctrine and practice, the document ends by arguing that unity is desirable but not at the expense of biblical truth and that there are still “unsurmountable obstacles” between Evangelicals and the Roman Catholic Church because of their divergent accounts of the gospel. Millions of evangelicals are still convinced that this is case and do not see any biblical reason to move towards “greater oneness”.

     

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