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Dr BH Steeter pdf file The Nature of Eternal life
from his book Immorality 1922 McMillian 1922 page 146-151

Reality by Burnett Hillman Streeter

More Info Here God Who Speaks by Burnett Hillman Streeter

burnett streeter

Streeter, Canon B. H.:
The Philosophy of Life in Buddhism and Christianity (unpublished, 1931)

III. DEACONS AND DIAKONIA

Several factors combine to make a reappraisal of orders in the Church an urgent priority. The new ecumenical possibilities that have arisen since Vatican Council II, the interest in the laity as the People of God, biblical theology, and the sociological critique of the Church, all invite us to undertake a deeper and more searching examination of the Church’s ministry.18 Within such a study the role and purpose of the diaconate not only have a proper place, but could very well become the point on which the whole meaning of ministry turns.

The time is favorable for such a re-study. The course of biblical and historical studies over the past half-century has proved that the ways in which we debated the nature of the Church in the past are unsatisfactory. They may bolster up our prejudices, but they do nothing to solve the ecumenical dilemma the Church faces. Whether we base our authority on literal appeals to the Church’s tradition or to literal appeals to the text of Scripture, we have converted few and solved nothing, and one feels on the basis of the biblical evidence that Canon B. H. Streeter’s oft-quoted but generally ignored comment is the only acceptable one: “in the words of Alice in Wonderland, ‘Everyone has won, and all shall have prizes.’”19 Or in the words of W. B. Blakemore, “what is needed is a conception that transcends all three of these historic doctrines of church polity, and points toward another kind of understanding which may serve a more ecumenical purpose.”20
B. H. Streeter, The Primitive Church (New York and London, 1929), p. ix.
http://www.philosophy-religion.org/diaconate/chapter_2.htm

Robert E. Speer served for nearly fifty years as an ecclesiastical Secretary of State. He headed the Presbyterian Board of Foreign
John R. Mott was a perennial Christian optimist. His eloquent speeches, to very large audiences everywhere, always included the refrain that never before in history has there been greater opportunity for the Christian cause. An elegant, handsome person with bristling brows, he could sway whole masses of people, especially among the younger generation, to evangelize the world in this generation. A born leader, he chose to remain a layman, and his special appeal was directed toward the Student Volunteer Movement and the World Student Christian Federation. The recipient of the Nobel Peace Prize in 1946, he was at the very center of the ecumenical movement and guided the variegated missionary forces into the first World Missionary Conference (Edinburgh 1910) that later issued, through the first Oxford Faith and Order Conference into the World Council of Churches, of which he was an honorary President.

Canon B.H. Streeter The Chained Library: A Survey of Four Centuries in the Evolution of the EnglishLibrary ( London : Macmillan, 1931),

From this point on, I began to search for other materials in the field of parapsychology. It turned out that the high school and small town libraries in the community where we were living had practically nothing on the subject. Significantly, the first book I bought and read was William James’s The Varieties of Religious Experience. This great classic of psychology by the distinguished Harvard professor has been for me an enriching source of material ever since I first read it. I found two other books, dealing with supersensuous experiences of well-known people, interesting and valuable. The first was The Journal of George Fox, the story of the spiritual father of the Quakers. The second was the life story of Sadhu Sundar Singh, probably the most outstanding product of the Christian missionary enterprise in India. Called The Sadhu, it was written by Canon B. H. Streeter of England and A. J. Appasamy. The book reads like a modern version of the Book of Acts
http://www.hrpub.com/hrpub/books/excerpts/outposts2.html.

ISBN: http://www.tyndale.cam.ac.uk/Tyndale/photocopy.htm
Call No.: B 041 AEGM.4 Boxes
By: Streeter, B.H.
Book: The in-dwelling of God in man: Anglican evangelical group
movement; 4
Publ.: -London, Hodder and Stoughton, [192-?]
Subject data:
Bible - Theology
Holy Spirit
God - Attributes

Another church leader-seminary president, author, theologian- -who early sounded a call for the recognition of a third force was Henry P. Van Dusen. In an article in Christian Century (August 17, 1955), Van Dusen first spoke about a third mighty arm of Christian outreach and forecast that future historians in looking back at the twentieth century will say that, next to the ecumenical movement, by all odds the most important fact in the Christian history of our times was a New Reformation, the emergence of a new, third major type and branch of Christendom, alongside of and not incommensurable with Roman Catholicism and historic Protestantism.3 Then three years later, following a trip around the world in which Van Dusen interviewed a large number of church leaders, many of whom expressed concern over the phenomenal growth of nontraditional churches, he wrote an article which appeared in Life magazine (June 6, 1958) entitled The Third Force in Christendom. This third force, says Van Dusen, includes a broad spectrum of churches such as Nazarenes, Jehovah's Witnesses, and Seventh-Day Adventists; but, he adds, Of the third force's world membership of twenty million, the largest single group is 8.5 million Pentecostals.4 This third force, Van Dusen further says, is the most extra-ordinary religious phenomenon of our time. Then the primary matter: They place strong emphasis upon the Holy Spirit- -so neglected by many traditional Christians- -as the immediate, potent presence of God in each human soul and the Christian fellowship. One other paragraph is particularly significant:

Until lately, other Protestants regarded the movement as a temporary and passing phenomenon, not worth much mention. Now there is a serious growing recognition of its true dimension and probable permanence. The tendency to dismiss its Christian message is being replaced by a chastened readiness to investigate the secrets of its mighty sweep, especially to learn if it may not have important, neglected elements in a full and true Christian witness.5

Reference might also be made to Van Dusen's book, Spirit, Son and Father (published in 1958) which, without making any significant mention of Pentecostalism as such, is a call for a more adequate theology and experience of the Holy Spirit. For example, Van Dusen writes, In current Christian thought there is wanting an adequate and convincing apprehension and appropriation of the Holy Spirit(p. 12), and later he adds, A Church devoid of a vital and vibrant possession by the Holy Spirit is a Church congealed in ancient forms, or well on the way to spiritual sterility. By implication what is lacking in many churches is the immediate, potent presence of God which (according to the Life article of the same year) belongs to the third force of Christendom.

One additional statement in another context, referring specifically to Pentecostalism, is perhaps the most striking of all. In the early 1960s Van Dusen is quoted as saying: I have come to feel that the Pentecostal movement with its emphasis on the Holy Spirit is more than just another revival.... It is a revolution comparable in importance with the establishment of the original church and with the Protestant Reformation.6 Thus Van Dusen, while joining Newbigin in speaking of the revolutionary implications of Pentecostalism, actually goes farther in viewing it as no less significant than the emergence of early Christianity and the Reformation of the 16th century.

It is obvious that I stand in hearty agreement with many of our Reformed and Presbyterian spokesmen that the upsurge of Pentecostalism represents a vital renewal of Christianity at its original sources. I do not think it an exaggeration to say that it is a phenomenon of God's springtime, and that we must be willing to investigate the secrets of its mighty sweep. If it is the case that there is something going on here comparable in importance to the advent of Apostolic Christianity and the Protestant Reformation (paragraph below is an explanation of the footnote -and I am coming increasingly to suspect that there is- -then we are called upon to delay no longer in giving ourselves without stint to fuller experiential and theological understanding

Though I am referring to Van Dusen's statement (see preface), it may be worth noting that Frederick Denison Maurice had already said, in the nineteenth century, I cannot but think that the reformation in our day, which I expect to be more deep and searching than that of the sixteenth century, will turn upon the Spirit's presence and life as that did upon Justification by the Son (quoted in the preface to The Spirit, ed. by B. H. Streeter)
Henry C Van Dusen was author of book about Buchman
.A Theological Pilgrimage by J. Rodman Williams, Ph.d.

There can be no question that C. S. Lewis was aware of Sadhu Sundar Singh. In May 1943 Dorothy Sayers' radio play The Man Born to Be King: A Play-Cycle on the Life of Our Lord and Savior Jesus Christ was first published, and C. S. Lewis promptly read it. He wrote later, For my own part, l have reread it every Holy Week since it first appeared, and never reread it without being deeply moved. 11 He quoted from its preface. In that preface Dorothy Sayers included a footnote quoting from The Sadhu by B. H. Streeter and A. J. Appasamy: The Sadhu's mind is an overflowing reservoir of anecdote, illustration, epigram, and parable, but he never makes the slightest effort to avoid repetition; in fact he appears to delight in it. 'We do not,' he says, 'refuse to give bread to hungry people because we have already given bread to others.' Hence we have constantly found the same material occurring in more than one of the written or printed authorities we have used. 'My mouth,' he says, 'has no copyright.'
http://www.geocities.com/lindentreekay/chain.html above

In the Old Testament, we find the idea that God enters into the sufferings of His people. In all their afflictions, He was afflicted. The relation of God to the woes of the world is not that of a mere spectator. The New Testament goes further, and says that God is love. But that is not love which, in the presence of acute suffering, can stand outside and aloof. The doctrine that Christ is the image of the unseen God means that God does not stand outside. ... B. H. Streeter http://www.gospelcom.net/cqod/cqod9906.htm#q990602


... B. H. Streeter

http://www.mra.org.uk/fac/feb99/freedom.html

To know God's presence is not a matter of chance. It seems, for example, that obedience to God's laws is a condition for hearing his voice. It makes the heart clean. Christ says: 'The pure in heart shall see God.' The Sufi thinker Rumi declares: 'The mirror of the heart will not reflect truth if it is covered with layers of dust.' Frank Buchman, the founder of Moral Re-Armament, suggests that there is a process of cause and effect in the spiritual life and in man's relationship with the world: 'When man listens, God speaks; when man obeys, God acts; when men change, nations change.' Here, although we ourselves cannot perform the transforming work of God's grace, we can seek to dismantle the barriers to its activity.

Inner freedom is thus more than a personal matter. An inwardly-free person in a certain sense affects the world. The theologian, BH Streeter, in The God who Speaks, stated, 'Religion will not again be potent in the life of Europe until the belief is revitalized that God has a purpose and plan, not only for the world but for every individual in it.' A religious understanding of human nature suggests that, in discovering inner freedom, a person starts to participate in the wider project that God's will be done on earth.

How then shall we recognize truth or reality when we meet it? How shall we know that a doctrine is of God, or not? It is so easy to make mistakes, to believe what we want to believe, and to deceive ourselves in the desire to have our own ideas endorsed by other minds. The words of Dr. [240] Streeter have here a definite note of encouragement because they indicate requirements that are possible for us to follow:

Even self-deception, the last stronghold of the enemy, will lose its power in proportion as the individual conforms to certain conditions which (in the view of the biblical writers) must be fulfiled to qualify him for the reception of an authentic message from the Divine - whether at the level of the epoch-creating prophet or of the simple person rightly guided on the path of everyday duty.

These are mainly four: http://www.netnews.org/bk/bethlehem/beth1072.html

(1) 'I would fain be to the Eternal Goodness what his own right hand is to a man.' Absolute devotion or surrender of the self to the Divine. 'Here am I, send me,' says Isaiah; and when Christ addressed to his earliest followers the words 'Follow Me,' we are told they left all and followed Him.

(2) Self-knowledge, and the consequent admission of failure. The promise 'I will guide thee with mine eye,' in the Psalm quoted above, is given to the man who has confessed his iniquity and thereby established a right relationship with God. The first response of Isaiah to the divine call was that flash of self-knowledge which brings home to a man a conviction of unworthiness and sin: 'I am a man of unclean lips.' ...

(3) 'Tarry ye ...until ye be clothed with power from on high.' (St. Luke XXIV, 49.) But this life of power, a power instinct with love and joy and peace, can only with difficulty be lived continuously except in a fellowship, within which mutual challenge, mutual encouragement and mutual confession of failure are easy...

(4) Entrance into such a life and such a fellowship involves some measure of suffering, sacrifice, or humiliation. 'Whosoever doth not bear his own cross, and come after me, cannot be my disciple.' (Luke XIV, 27.) It is perhaps not an accident that already in the Old Testament the promise 'Thine eyes shall hear a word behind thee, saying This is the way, walk ye in it,' is preceded by the words 'and though the Lord give you the bread of adversity and the water of affliction.'

- The God Who Speaks, by B. H. Streeter, pp. 175, 176

STREETER BURNETT HILLMAN 1874 1937

The Primitive Church by Burnett Hillman Streeter

Streeter, a professor at Oxford, in the early 1900s produced this most excellent work which examines the rise of the various churches throughout the Roman empire. He evaluates their similarities and expounds on their differences.

The Buddha and The Christ: An exploration of the meaning of the universe and of the purpose of human life Burnett Hillman Streeter. 1933. Hardbound, 335 pages.

'The Buddha and the Christ', The Bampton Lectures for 1932, Burnett Hillman Streeter, Macmillan and Co., 1932.

Burnett Hillman Streeter, The Chained Library, (London: Macmillan, 1931

Streeter, Burnett Hillman. REALITY. A NEW CORRELATION OF SCIENCE & RELIGION. London: Macmillan & Co, Ltd, 1927. Reprt of 1st ed, 1926. Size: 6x9. [xiii, 348p, footnotes, index]

The Primitive Church by Burnett Hillman Streeter. He's a liberal, and it's an even older book, and may seem like disproof, but Streeter was a Godly man and a believer (although a liberal one) and his info is still priceless.

Burnett H. Streeter

The Four Gospels: A Study in Origins, B.H. Streeter, 1953. MacMillan and Co., London, England. 624 pp.

These various pieces of evidence have been interpreted in a variety of ways. Scholars from denominations without bishops focus on the interchangeability the term elder and bishop in Titus and First Clement or upon the variety of ministries in the Didache. The great German scholar Adolph von Harnack (1851-1930) used the latter document to argue, for example, that Ignatius’s forceful teaching about the three orders of bishop, presbyter, and deacon was actually an early second century attempt to introduce a new pattern on a church that been previously been led by groups of presbyters.

Scholars from churches with the three orders of ministry look at the situation somewhat differently. They tend to regard Ignatius as either normative or representative of one tradition that is firmly anchored in the first century church. Anglican scholar Burnett Hillman Streeter (1874-1937) suggested, for example, that there was a diversity of practice among first and early second century churches. One way to simplify his rather complex argument would be to say that there were three early patterns: a Jerusalem pattern in which a bishop exercised the kind of authority of the Jewish high priest, a Hellenized Jewish Christian pattern found in cities like Caesarea, Ephesus, and Alexandria in which settled boards of elders (presbyters) provided initial leadership, and a Gentile pattern in such cities as Antioch in which visiting apostles and teachers provided leadership. During the second century churches throughout the empire adopted a combination of the first two patternsa strong bishop assisted by deacons and a board of presbytersas their standard form of ministry. The itinerant ministry of apostles and teacher disappeared. At the second century’s end, authors like Irenaeus could look back on the three-fold pattern of ministry as the ancient tradition of the church. In every church, there will be a bishop, a group of presbyters, and a group of elders.

A comparison of the introductions to the ordinals in the 1928 and 1979 prayer books will show that Episcopalians have incorporated the insight of Streeter. Through 1928 the ordinal spoke with confidence of a standard pattern of ordained ministry: It is evident unto all men, diligently reading Holy Scripture and ancient Authors, that from the Apostles’ time there have been these Orders of Ministers in Christ’s Church,--Bishops, Priests, and Deacons. That claim was amended in 1979. The 1979 prayer book makes a more modest claim. From the apostles’ time, there have been different ministries. In particular, since the time of the New Testament, three distinct order of ordained ministers have been characteristics of Christ’s holy catholic Church. We no longer claim that the matter is evident to all, and we claim that three orders are characteristic of the church, rather than implying that they are the only pattern.

The interesting thing for us at this point is that most evidence suggests that the liturgical leadership belonged to the bishop alone. Listen, for example, to the conclusion that Harnack reached in his examination of Ignatius’s letters. This is from Harnack’s Constitution and Law of the Church in the First Two Centuries (1910). Harnack was no friend of the ministry of bishops and took pains to suggest that the office was of late introduction. He, nevertheless, noted the following about the early second-century church:

Streeter, Burnett Hillman. MORAL ADVENTURE. London: Student Christian Movement, 1936. 3rd ed of 1st ed, 1928. Size: 5X7. Series: Religion and Life Books. [125pp] (A reprint of an essay on the moral/ethical aspects of sexual practices, by an Anglican.)

B. H. Streeter and others, in God and the Struggle for Existence, do. 1919;

Immortality, by Burnett H. Streeter and others (London: Macmillan, 1917),

STREETER, Burnett Hillman, liberaler englischer Theologe und Religionsphilosoph, * 17.11. 1874 in Croydon bei London, + 10.9. 1937 durch einem Flugzeugabsturz bei Basel. - Seit 1905 war S. Mitglied (fellow) und 1933 Provost des Queen's College in Oxford. An der sog. Zwei-Quellen-Theorie festhaltend, allerdings ohne die Annahme eines Urmarkus, versuchte S. das synoptische Problem textkritisch zu lösen und über Handschriftenvarianten einen Grundtext zu postulieren, was S. zu einer realtiven Frühdatierung der Evangelien veranlaßt. Gleichzeitig rechnete S. mit einem Protolukas, den er in Rom von einem Apostelschüler Lukas verfaßt sieht. Seine Theorien zur synoptischen Fragen, umfassend dargelegt in The Four Gospels (1924 u.ö. [s.u.]), blieben über den englischsprachigen Raum kaum wirksam. Anerkennung dagegen fand S.s textkritische Überlegung, von ihm untersuchte lokal verschiedene Textgruppen (Alexandria, Antiochia, Ephesus, Karthago, Rom) als Zerfallsprodukte des westlichen Textes anzunehmen. Hierbei gelang S. der Nachweis, daß mehrere Handschriften mit dem Codex Coridethianus ( q 038) an der Spitze auffallende Ähnlichkeiten mit der Ausgabe von Origenes' (s.d.) Neuem Testament haben und so sich der sog. Caesarea-Text postulieren läßt. - Wegweisend scheint S.s Versuch, die Enststehung des Urchristentums weniger chronologisch als in der Nachzeichnung der Vielgestalt der Glaubensformen darzustellen; so gelangt S. zu einer Siebengliedrigkeit (»1. Christentum [C.] als Überwindung der Dämonenfurcht [Mk], 2. C. als Gewißheit der Gegenwart von Gottes Reich [Mt], 3. C. als Glaubensgehorsam [Paulus], 4. C. als Verkündigung der Gnade Gottes, ohne daß der Tod Christi als Opfer betrachtet würde [Lk-Apg], 5. Erste theologische Durchdenkung des C. mit Umdeutung des Gesetzes [Hebr], 6. Theologie als Türe zur Religion [Joh], 7. C. in der Verteidigung [Jud]« [zit. nach: Werner Georg Kümmel, Das Urchristentum: ThR NF 14 (1942), 87], vgl. The Rise, s.u.). - Als Kirchentheoretiker forderte S. ein Höchstmaß an Denkfreiheit in der Kirche. Die Begegnung mit dem jungen tamilischen Theologen Aiyadurai Jesudasen Appasamy (* 3.9. 1891) führte 1921 zur gemeinsamen Pubikation des »Sadhu« (s.u.) als Monographie über die von der Bakhti-Asketik beeinflußte Christusmystik Sundar Singhs, die eine kontroverse Rezeption in der Kontinentaltheologie auslöste.

Werke: St. Mark's Knowledge and Use of Q, in: William Sanday (Ed.), Studies in the Synoptic Problem (Oxford 1911), 165-183; The Literary Evolution of the Gospels, in: William Sanday (Ed.), Studies in the Synoptic Problem (Oxford 1911), 209-227; Foundations. A Statement of Christian Belief in Terms of Modern Thought, ed. B. H. S., London 1912; (Hrsg.), The Spirit, London 1919; Aiyadurai Jesudasen Appasamy/B. H. S., The Sadhu, London 1921 (dt. Der Sadhu. Christliche Mystik in einer indischen Seele, übers. v. Baltzer. Mit einem Geleitwort v. EB Söderblöm v. Uppsala. Mit Sundar Singhs Portrait, Stuttgart/Gotha 1922); The Four Gospels. A Study of Origins, Treating of the Manuscript Tradition, Sources, Authorship, and Dates, London 1924, 19262. Fourth revised impression 1930, 19365, 19517, 19538, 19569; Rejoinder to review of The Four Gospels by F. C. Burkitt: JThS 26 (1925), 378-380; (Ed.), Reality. A New Correlation of Science and Rel., London 1926; The Washington Ms. of the Gospels: HThR 19 (1926), 165-172; (Hrsg.), Adventure, London 1927; The Primitive Church studied with Special Reference to the Origin of Christian Ministery, London 1929; The Buddha and the Christ, London 1932; The Primitive Text of Acts: JThS 34 (1933), 232-241; (Hrsg.), Concearning Prayer, London 1934; The Caesarean Text of Matthew and Luke: HThR 28 (1935), 231-235; Origen, - and the Caesarean Text: JThS 36 (1935), 178-180; The God who speaks, London/New York 1936; The Much-belaboured Didache: JThS 37 (1936), 369-374; Art. The Rise of Christianity: The Cambridge Ancient Hist. XI: The Imperial Peace (Cambridge 1936), 253-293; Codices 157, 1071 and the Caesarean Text, in: Quantulacumque. Studies presented to Kirsopp Lake (London 1937).

Lit.: Frederick Crawford Burkitt, Rez. B. H. S., The Four Gospels: JThS 26 (1925), 278-294; - Oskar Pfister, Der Bankrott eines »Apostels«. Ein Schlußwort z. »Sadhu«-Streit: ZMR 43 (1928), 1-15.33-48.129-145.166-189; - Il Sadhu Sundar Sing. (Una leggenda dei nostri tempi): CivCatt 79,3 (1928), 3-18.110-125; - J. O. Nash, S. Ignatius of Antioch. Was He an Obsessed Neurotic? A comment on Dr. S.'s »Primitive Church«, London 1930; - Julius Schniewind, Zur Synop.-Exegese: ThR NF 2 (1930), 129-189, 144 ff.; - Alan C. Mitchell SJ, Canon S. and St. Ignatius: Church Quarterly Rv. 112 (1931), 200-207; - J. C. Hardwick, : ExpT 49 (1937/38), 249-254; - A. Thornbill, A Fight More. Memoir of B. H. S., London 1943; - M. S. Hosteler, The Place of B. H. S. in the Hist. of the Synoptic Studies, Diss. Stafford Springs 1952; - William Reuben Farmer, The Synoptic Problem: A Critical Analysis, New York/ London 1964 (= Nachdr. Dillsboro NC 1976), 118-177; Ders., Is S.'s Fundamental Solution of the Synoptic Problem Still Valid?, in: The New Testament Age. Festschr. Bo Reicke (Macon GA), I 147-164; - Bruce M. Metzger, Der Text des NT, Stuttgart/Berlin/Köln/Mainz 1966, 171 ff.; - Joseph A. Fitzmyer, »The Priority of Mark and the `Q' Source in Luke.« Jesus and Man's Hope: Perspective 11 (1970), 131-170; - Philipp Vielhauer, Gesch. der urchristlichen Lit. Einl. in das NT, die Apokryphen u. die Apost. Väter (De Gruyter Lehrbuch), Berlin/New York 19782, 369; - Albert Fuchs, Die Überschneidungen v. Mk u. »Q« nach B. H. S. u. E. P. Sanders u. ihre wahre Bedeutung (Mk 1,1-8 par), in: Wort in der Zeit. Nt. Stud. Festg. f. Karl Heinrich Rengstorf z. 75. Geb., hrsg. v. Wilfried Haubeck u. Michael Bachmann (Leiden 1980), 28-81; - Horst Bürkle, Aiyadurai Jesudasen Appasamy (geboren 1891), in: Heinrich Fries/Georg Kretschmar (Hrsg.), Klassiker der Theol. Zweiter Bd. Von Richard Simon bis Dietrich Bonhoeffer (München 1983), 362-375.436 f.457; - Martin Rese, Das Lukas-Ev. Ein Forschungsber.: ANRW II 25,3 (Berlin/New York 1985), 2258-2328, 2284 ff.; - Stephenson H. Brooks, Matthew's Community. The Evidence of his special Sayings Material. Journal for the Study of the New Testament Suppl. Ser. 16, Sheffield 1987; - Peter Richardson, Gospel Traditions in the Church in Corinth (with Apologies to B. H. S.), in: Tradition and Interpretation in the NT. Festschr. E. Earle Ellis (Grand Rapids MI/Tübingen 1987), 301-318; - J. Neville Birdsall, The Recent Hist. of the New Testament Textual Criticism (from Westcott and Hort, 1881, to the present): ANRW II 26,1 (Berlin/New York 1992), 99-197; - DNB 1931-1940 (1949), 836 ff.; - LThK IX, 1110 f; - RGG3 VI, 417.

Klaus-Gunther Wesseling