Chapter 25: the Church, 1000 AD
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The Dark Age Church Period of Barbarian Invasions
Scholars Crossing History of Global Missions Center for Global Ministries 2009 The Dark Age Church Period of Barbarian Invasions Don Fanning Liberty University, [email protected] Follow this and additional works at: https://digitalcommons.liberty.edu/cgm_hist Recommended Citation Fanning, Don, "The Dark Age Church Period of Barbarian Invasions" (2009). History of Global Missions. 3. https://digitalcommons.liberty.edu/cgm_hist/3 This Article is brought to you for free and open access by the Center for Global Ministries at Scholars Crossing. It has been accepted for inclusion in History of Global Missions by an authorized administrator of Scholars Crossing. For more information, please contact [email protected]. Middle Ages 500-1000 1 3 The Dark Age Church Period of Barbarian Invasions AD 500—1000 Introduction With the endorsement of the Emperor and obligatory church membership for all Roman citizens across the empire, Roman Christianity continued to change the nature of the Church, in stead of visa versa. The humble beginnings were soon forgotten in the luxurious halls and civil power of the highest courts and assemblies of the known world. Who needs spiritual power when you can have civil power? The transition from being the persecuted to the persecutor, from the powerless to the powerful with Imperial and divine authority brought with it the inevitable seeds of corruption. Some say that Christianity won the known world in the first five centuries, but a closer look may reveal that the world had won Christianity as well, and that, in much less time. The year 476 usually marks the end of the Christian Roman Empire in the West. -
Taylor's Residential Series™ Test Kits
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Mechanical Keyswitch B3F
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The Fourth Crusade Was No Different
Coastal Carolina University CCU Digital Commons Honors College and Center for Interdisciplinary Honors Theses Studies Fall 12-15-2016 The ourF th Crusade: An Analysis of Sacred Duty Dale Robinson Coastal Carolina University Follow this and additional works at: https://digitalcommons.coastal.edu/honors-theses Part of the History Commons Recommended Citation Robinson, Dale, "The ourF th Crusade: An Analysis of Sacred Duty " (2016). Honors Theses. 4. https://digitalcommons.coastal.edu/honors-theses/4 This Thesis is brought to you for free and open access by the Honors College and Center for Interdisciplinary Studies at CCU Digital Commons. It has been accepted for inclusion in Honors Theses by an authorized administrator of CCU Digital Commons. For more information, please contact [email protected]. Robinson 1 The crusades were a Christian enterprise. They were proclaimed in the name of God for the service of the church. Religion was the thread which bound crusaders together and united them in a single holy cause. When crusaders set out for a holy war they took a vow not to their feudal lord or king, but to God. The Fourth Crusade was no different. Proclaimed by Pope Innocent III in 1201, it was intended to recover Christian control of the Levant after the failure of past endeavors. Crusading vows were exchanged for indulgences absolving all sins on behalf of the church. Christianity tied crusaders to the cause. That thread gradually came unwound as Innocent’s crusade progressed, however. Pope Innocent III preached the Fourth Crusade as another attempt to secure Christian control of the Holy Land after the failures of previous crusades. -
The Church Grows in Power. Essential Question
Big Idea The Church grows in power. Essential Question How did the Church gain power in Medieval Europe? Words To Know Secular – this means not-religious. Canon Laws – laws developed by the Church, based on the bible. Excommunication – the limiting or ending of a person’s membership in the Catholic Church. Holy Sacraments – sacred ceremonies of the church. Interdict – an order or ban from the church preventing a person or group of people from receiving holy sacraments in the Catholic Church. Words To Know Papal Supremacy – the authority or power of the Pope over all secular rulers (non religious rulers, including kings and emperors). Let’s Set The Stage… After the fall of the Roman Empire, western Europe broke into small warring kingdoms. Since it was the official church of the Roman Empire, most people in Western Europe were Christians. The Church owned a great deal of wealth and land. It became the most important unifying and stabilizing force in western Europe during the Middle Ages. The power vacuum left by the Roman Empire was filled by the Catholic Church. The Power of the Church The church was the center of medieval life in western Europe. Almost every village and town had a church building. Church bells rang out the hours, called people to worship and warned of danger. Over the course of the early Middle Ages, the Catholic Church became more influential and powerful, to the point where the Church and the beliefs of its clergy [people who had high positions in the Church like priests and bishops] controlled secular [non-religious] life and secular government. -
Department of Housing and Economic Development Employee Directory
Department of Housing and Economic Development Employee Directory Name Number Name Number Name Number HED Main Reception ADMINISTRATION Bureau of HOUSING 744-4190 City Hall - Room 1000 City Hall - Room 1003 Eager, Bill 744-9475 Sulewski, Patricia 744-6926 Customer Service 744-3653 Murawski, Peter 744-6228 Housing Preservation City Hall - Room 1006 EXECUTIVE OFFICE Human Resources (HR) Brutus, Patrick 744-7077 City Hall - Room 1000 Cannon, Angela 744-9610 Colinet, Ketsia 744-0141 Mooney, Andrew 744-9476 Henry, Amy 744-6330 Cowan, Darlene 744-9613 Gempeler, Amy 744-4133 Rodriguez, Betra 744-9061 Harrison, Kimberley 744-9782 Quesada, Yolanda 744-9362 Ryan, Lenore 744-4180 Lewis, Edward 744-4461 Wilson, Lynette 744-9445 Thomas, Hattie 744-8282 Ludwig, Katie 744-0268 IT/GIS/Research Simpkins, Anthony 744-9777 Bureau of Housing Ahmed, Rizwana 744-7222 Smith, Angelique 744-1082 Eager, Bill 744-9475 Hague, Robert 744-5204 Homeownership Center Sulewski, Patricia 744-6926 Imparl, Paul 744-9234 City Hall - Room 1006 Karnuth, John 744-0263 Alarcon, Luis 744-0835 Bureau of Economic Development Perry, Susan 744-4154 Barth, Leona 744-0891 Jasso, Michael 744-0771 Phillips, Stavros 744-2714 Baxter, Marcia 744-0696 Castillo, Isabel (Liz) 744-0919 Raya, Josephine 744-0756 Breems, Kara 744-6746 Scales, Cherie 744-0844 Daniels, Alberta 744-0857 Bureau of Planning & Zoning Williams, Cora 744-0894 Davis, Anita 744-0841 City Hall - Room 905 Office Operations Gibson, Regina 744-0070 Scudiero, Patti 744-5765 Davis, Lance 744-2075 Hall, Jonathan 744-0826 Reblin, -
Globalization and Orthodox Christianity: a Glocal Perspective
religions Article Globalization and Orthodox Christianity: A Glocal Perspective Marco Guglielmi Human Rights Centre, University of Padua, Via Martiri della Libertà, 2, 35137 Padova, Italy; [email protected] Received: 14 June 2018; Accepted: 10 July 2018; Published: 12 July 2018 Abstract: This article analyses the topic of Globalization and Orthodox Christianity. Starting with Victor Roudometof’s work (2014b) dedicated to this subject, the author’s views are compared with some of the main research of social scientists on the subject of sociological theory and Eastern Orthodoxy. The article essentially has a twofold aim. Our intention will be to explore this new area of research and to examine its value in the study of this religion and, secondly, to further investigate the theory of religious glocalization and to advocate the fertility of Roudometof’s model of four glocalizations in current social scientific debate on Orthodox Christianity. Keywords: Orthodox Christianity; Globalization; Glocal Religions; Eastern Orthodoxy and Modernity Starting in the second half of the nineteen-nineties, the principal social scientific studies that have investigated the relationship between Orthodox Christianity and democracy have adopted the well-known paradigm of the ‘clash of civilizations’ (Huntington 1996). Other sociological research projects concerning religion, on the other hand, have focused on changes occurring in this religious tradition in modernity, mainly adopting the paradigm of secularization (in this regard see Fokas 2012). Finally, another path of research, which has attempted to develop a non-Eurocentric vision, has used the paradigm of multiple modernities (Eisenstadt 2000). In his work Globalization and Orthodox Christianity (2014b), Victor Roudometof moves away from these perspectives. -
Christopher White Table of Contents
Christopher White Table of Contents Introduction .................................................................................................................................................. 4 Peter the “rock”? ...................................................................................................................................... 4 Churches change over time ...................................................................................................................... 6 The Church and her earthly pilgrimage .................................................................................................... 7 Chapter 1 The Apostle Peter (d. 64?) : First Bishop and Pope of Rome? .................................................. 11 Peter in Rome ......................................................................................................................................... 12 Yes and No .............................................................................................................................................. 13 The death of Peter .................................................................................................................................. 15 Chapter 2 Pope Sylvester (314-335): Constantine’s Pope ......................................................................... 16 Constantine and his imprint .................................................................................................................... 17 “Remembering” Sylvester ...................................................................................................................... -
Electric Actuators Vsi-1000 Series
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Saint Augustine • Whose Full Name Was Aurelius Augustinus • Was Born
Saint Augustine • The grand style is not quite as elegant as the mixed style, but is exciting and heartfelt, with the purpose of igniting the same passion in the • Whose full name was Aurelius Augustinus students' hearts. • was born in a.d. 354, in the city of Tagaste, in the Roman North African province of Numidia (now Algeria). • Augustine proposed that evil could not exist within God, nor be created •was an early Christian theologian whose writings were very influential in by God, and is instead a by-product of God's creativity. the development of Western Christianity and Western philosophy. • He believed that this evil will, present in the human soul, was a •Augustine developed the concept of the Catholic Church as a spiritual City corruption of the will given to humans by God, making suffering a just of God punishment for the sin of humans. •He was ordained as a priest in 391, and in 396 he became the bishop of • Augustine believed that a physical Hell exists, but that physical Hippo, a position he undertook with conviction and would hold until his punishment is secondary to the punishment being separated from God. death. •Augustine died in the year 430 in his bed, reading the Psalms, as the Vandals began to attack Hippo. Teachings and beliefs • Augustine believed that dialogue/dialectic/discussion is the best means for learning, and this method should serve as a model for learning encounters between teachers and students. • Augustine stressed the importance of showing that type of student the difference between "having words and having understanding," and of helping the student to remain humble with his acquisition of knowledge. -
“Going to Canossa” – Exploring the Popular Historical Idiom
“Going to Canossa” – Exploring the popular historical idiom NCSS Thematic Strand(s): Time, Continuity, and Change (Power, Authority, and Governance) Grade Level: 7-12 Class Periods Required: One 50 Minute Period Purpose, Background, and Context In order to make history more tangible and explain historical references in context, we are tracing common idioms to their historical roots. The popular idiom (at least in Germany/Europe) to indicate reluctant repentance or “eating dirt” is ‘taking the walk to Canossa’ which references the climax of the Investiture Conflict in the 11th century CE culminating in the below scandal between Emperor Henry IV and Pope Gregory VII. In previous classes we have discussed the political structures of the time, the power struggles between Church and state, and the social background leading up to this event. We will illuminate the political/religious situation of interdependence and power- play leading up to this éclat, the climax of the Investiture Conflict, why it was such a big affair for both sides, and how it was resolved, i.e. who “won” (initial appearances). Additionally, the implications for European rule, the relation between secular and religious rulers after Canossa will be considered in the lessons following this one. Objectives & Student outcomes Students will: Examine historical letters between Henry IV and Pope Gregory VII regarding the excommunication, pictures depicting the events at Canossa and others (NCSS Standards 2010, pp. 30-31) Apply critical thinking skills to historical inquiry by interpreting, analyzing and synthesizing events of the past (NCSS Standards 2010, pp. 30-31) Understand the historical significance of the Investiture Conflict and the results of the previous and ensuing power politics in Europe (NCSS Standards 2010, pp. -
Greetings: Christopher Hill
DOC ID GREET_01 LANGUAGE ENGLISH ORIGINAL English Welcome to General Assembly of CEC Most Reverend Brothers and Sisters, Sisters and Brothers in Christ Welcome! Bienvenue! Herzlich willkommen! Dobra pozhalovat! In our host country of Serbia this is the Week of Pentecost. For Western Churches we are just a week or so from Pentecost. Despite this I fear your President – outgoing President! – does not have the apostolic gift of tongues recounted in the Acts of the Apostles. So hereafter in English. I do not intend to bore you by repeating my written Introduction/Foreword. But I simply remind you that CEC has in these last years been through a metamorphosis. We have changed structure and shape. In my written Introduction/Foreword I remind you of the journey from Lyons, ten years ago, through Budapest, five years ago, to today in Novi Sad, Serbia. But after reminding you of our changing history, I also emphasised that here at this Assembly we are looking for a renewed Christian vision for Europe; a Europe wider than the European Union as it is today, but also a Europe with a vision much wider than simple economic growth. So our themes of Witness, Justice and Hospitality. What is the Churches’ contribution to a vision for the Future of Europe? First, we must remember our history. This is not all good news for a vision of Europe. There was the Great Schism between Eastern and Western Christianity. We give it a formal date in 1054 but it happened long before that, East and West having drifted apart with the collapse of the Western Roman Empire and the rise of the Holy Roman Empire, and the Crusades, and the continuance of the Eastern, Byzantine Roman Empire right up until the conquest of Constantinople in 1453 by the Ottoman Turks.