Church History Master Timeline, 0 AD - 1049 AD
Total Page：16
File Type：pdf, Size：1020Kb
Load more
Recommended publications
-
Paschasius Radbertus and the Song of Songs
chapter 6 “Love’s Lament”: Paschasius Radbertus and the Song of Songs The Song of Songs was understood by many Carolingian exegetes as the great- est, highest, and most obscure of Solomon’s three books of wisdom. But these Carolingian exegetes would also have understood the Song as a dialogue, a sung exchange between Christ and his church: in fact, as the quintessential spiritual song. Like the liturgy of the Eucharist and the divine office, the Song of Songs would have served as a window into heavenly realities, offering glimpses of a triumphant, spotless Bride and a resurrected, glorified Bridegroom that ninth- century reformers’ grim views of the church in their day would have found all the more tantalizing. For Paschasius Radbertus, abbot of the great Carolingian monastery of Corbie and as warm and passionate a personality as Alcuin, the Song became more than simply a treasury of imagery. In this chapter, I will be examining Paschasius’s use of the Song of Songs throughout his body of work. Although this is necessarily only a preliminary effort in understanding many of the underlying themes at work in Paschasius’s biblical exegesis, I argue that the Song of Songs played a central, formative role in his exegetical imagina- tion and a structural role in many of his major exegetical works. If Paschasius wrote a Song commentary, it has not survived; nevertheless, the Song of Songs is ubiquitous in the rest of his exegesis, and I would suggest that Paschasius’s love for the Song and its rich imagery formed a prism through which the rest of his work was refracted. -
VERY EARLY TRINITARIAN EXPRESSIONS Stuart E
Tyndale Bulletin 65.1 (2014) 141–152 VERY EARLY TRINITARIAN EXPRESSIONS Stuart E. Parsons Summary While older scholarship identified the earliest use of Trinitarian terminology near the end of the second century in the work of Theophilus of Antioch, some recent studies have challenged this view. However, while affirming certain insights of these newer studies, it is necessary to revisit them in light of the historical setting of the second- century apologists. In reality, Theophilus and other early apologists evidenced a certain implicit Trinitarianism by affirming unity, distinction, eternal pre-existence and economic subordination in the Godhead. Studies of early Trinitarian terminology must look beyond explicit descriptions of the Godhead. They must consider also broad patterns of implicit Trinitarianism. 1. Introduction Older concepts of the Trinitarianism of the second-century apologist, Theophilus of Antioch, have been challenged of late. This is significant, since he has often been considered the first Christian to use Trinitarian terminology.1 These older concepts assert that when Theophilus writes that God, his Logos, and his Sophia are types of a triad (τριάς), he is making the earliest terminological reference (c. 180) to the Trinity.2 J. N. D. Kelly represents this older perspective when he 1 For example, E. Venables, ‘Theophilus (4)’ in Dictionary of Christian Biography (London: Murray, 1911; repr., Peabody, MA: Hendrickson, 1994): 982. 2 Theophilus, Autol., 2.15. On the date of Ad Autolycum, Harnack estimates c. AD 180 as an upper limit for the final letter, since the last emperor it lists is Marcus Aurelius who died in that year. While Erbes argues for a third-century date, claiming that Theophilus did not intend to record recent historical events but only important ones, this is not borne out by the amount of trivial historical information included, nor by his argument about history. -
Paul's 'Works of the Law' in the Perspective Of
Wissenschaftliche Untersuchungen zum Neuen Testament · 2. Reihe Herausgeber / Editor Jörg Frey (Zürich) Mitherausgeber/Associate Editors Markus Bockmuehl (Oxford) ∙ James A. Kelhoffer (Uppsala) Tobias Nicklas (Regensburg) ∙ J. Ross Wagner (Durham, NC) 468 Matthew J. Thomas Paul’s ‘Works of the Law’ in the Perspective of Second Century Reception Mohr Siebeck Matthew J. Thomas, born 1985; BA, Pepperdine University; MCS, Regent College; D.Phil, University of Oxford; currently serves as Visiting Assistant Professor of Sacred Scripture at St. Patrick’s Seminary and University, and Instructor in Theology for Regent College. orcid.org/0000-0002-0498-7848 ISBN 978-3-16-156275-4 / eISBN 978-3-16-156281-5 DOI 10.1628 / 978-3-16-156281-5 ISSN 0340-9570 / eISSN 2568-7484 (Wissenschaftliche Untersuchungen zum Neuen Testa- ment, 2. Reihe) The Deutsche Nationalbibliothek lists this publication in the Deutsche Nationalbibliographie; detailed bibliographic data are available on the Internet at http://dnb.dnb.de. © 2018 Mohr Siebeck Tübingen, Germany. www.mohrsiebeck.com This book may not be reproduced, in whole or in part, in any form (beyond that permitted by copyright law) without the publisher’s written permission. This applies particularly to repro- ductions, translations and storage and processing in electronic systems. The book was printed by Laupp & Göbel in Gomaringen on non-aging paper and bound by Buchbinderei Nädele in Nehren. Printed in Germany. For Nabeel Qureshi (1983–2017) Preface This book is a lightly revised version of my doctoral dissertation at the Universi- ty of Oxford, and my family and I are indebted to many individuals for their encouragement to pursue the project and helping to bring it to completion. -
Palladas and the Age of Constantine Author(S): KEVIN W
Palladas and the Age of Constantine Author(s): KEVIN W. WILKINSON Source: The Journal of Roman Studies , 2009, Vol. 99 (2009), pp. 36-60 Published by: Society for the Promotion of Roman Studies constantinethegreatcoins.com Palladas and the Age of Constantine* KEVIN W. WILKINSON The poet and grammarian Palladas of Alexandria, author of more than 150 epigrams in the Greek Anthology, has remained a somewhat elusive figure. Though no epigrammatist is better represented in our two major sources for the Anthology, scarcely a trace of his exist- ence survives outside of his corpus of poems. His identity was so shadowy in the Byzantine period that he did not even warrant a mention in the Suda. By the tenth century, therefore, and presumably long before that time, 'Palladas' was merely the name of a man who had written some decent epigrams. Several clues remain, however, that allow us to locate him in a particular historical context. The history of scholarship on this problem is long and complex, but two rough timelines for his life have been proposed. The traditional estimate of his dates was c. A.D. 360-450. This was revised in the middle of the twentieth century to c. A.D. 319-400. It is my contention that the first of these is about a century too late and the second approximately sixty years too late. Such challenges to long-held opinion do not always enjoy a happy fate. Nevertheless, there are those cases in which the weight of scholarly tradition rests on surprisingly shaky foundations and in which a careful review of the evidence can result in significant improvements.1 The following argument proceeds in six stages: summary of the foundations for the traditional dates (1) and the current consensus (11); discussion of two external clues (in); challenge to the prevailing views (iv); construction of a new timeline (v); conclusions (vi). -
3. Fragments of the Apostolic Fathers by Tim Warner © Copyright
The Evolution of God 3. Fragments of the Apostolic Fathers By Tim Warner © Copyright www.4windsfellowships.net he earliest Christian writers whose works have survived, those known to have direct connections to the Apostles, were one disciple of Paul (Clement of Rome) T and two disciples of John (Polycarp1 of Smyrna and Ignatius2 of Antioch). These authors had been personally instructed by the Apostles and were leaders within the Christian assemblies established by the Apostles. The writings of these men were addressed to fellow believers or assemblies, being pastoral in nature rather than apologetic. They did not attempt to refute heresy or extensively define doctrines, since commonality of doctrine was assumed between writer and his audience. Their surviving works did not attempt to interact with pagans or portray Christianity in ways the pagans could easily digest. They were intended to be read and digested by Christians. These most ancient specimens reflect the common Christian belief in the personal preexistence of the Son of God as the “Word” (Logos) of John’s prologue, His emptying Himself to become fully human, His exaltation to the right hand of God, and His future role as King. Earliest Christian Writers with direct Connections to the Apostles: Clement of Rome: In his epistle to the Corinthians, Clement of Rome referred to Jesus Christ as the speaker in Psalm 118:18, calling Him the “Word.” Clement writes: “For thus saith the holy Word: ‘The Lord hath severely chastened me, yet hath not given me over to death.’”3 That the one speaking in Psalm 118 is the Son of God is shown just four verses later: “The stone which the builders rejected has become the chief cornerstone. -
A Complete Course
A Complete Course Forum Theological Midwest Author: Rev.© Peter V. Armenio Publisher:www.theologicalforum.org Rev. James Socias Copyright MIDWEST THEOLOGICAL FORUM Downers Grove, Illinois iii CONTENTS xiv Abbreviations Used for 43 Sidebar: The Sanhedrin the Books of the Bible 44 St. Paul xiv Abbreviations Used for 44 The Conversion of St. Paul Documents of the Magisterium 46 An Interlude—the Conversion of Cornelius and the Commencement of the Mission xv Foreword by Francis Cardinal George, to the Gentiles Archbishop of Chicago 47 St. Paul, “Apostle of the Gentiles” xvi Introduction 48 Sidebar and Maps: The Travels of St. Paul 50 The Council of Jerusalem (A.D. 49– 50) 1 Background to Church History: 51 Missionary Activities of the Apostles The Roman World 54 Sidebar: Magicians and Imposter Apostles 3 Part I: The Hellenistic Worldview 54 Conclusion 4 Map: Alexander’s Empire 55 Study Guide 5 Part II: The Romans 6 Map: The Roman Empire 59 Chapter 2: The Early Christians 8 Roman Expansion and the Rise of the Empire 62 Part I: Beliefs and Practices: The Spiritual 9 Sidebar: Spartacus, Leader of a Slave Revolt Life of the Early Christians 10 The Roman Empire: The Reign of Augustus 63 Baptism 11 Sidebar: All Roads Lead to Rome 65 Agape and the Eucharist 12 Cultural Impact of the Romans 66 Churches 13 Religion in the Roman Republic and 67 Sidebar: The Catacombs Roman Empire 68 Maps: The Early Growth of Christianity 14 Foreign Cults 70 Holy Days 15 Stoicism 70 Sidebar: Christian Symbols 15 Economic and Social Stratification of 71 The Papacy Roman -
© in This Web Service Cambridge University
Cambridge University Press 978-0-521-89754-9 - An Introduction to Medieval Theology Rik Van Nieuwenhove Index More information Index Abelard, Peter, 82, 84, 99–111, 116, 120 beatific vision, 41, 62, 191 Alain of Lille, 71 beatitude, 172, 195–96 Albert the Great, 171, 264 Beatrijs van Nazareth, 170 Alexander of Hales, 147, 211, 227 beguine movement, 170 allegory, 15, 43, 45, 47, 177 Benedict XII, Pope, 265 Amaury of Bène, 71 Benedict, St., 28–29, 42 Ambrose, 7, 10, 149 Berengar of Tours, 60, 83, 129, 160, see also amor ipse notitia est 51, 117, see love and knowledge Eucharist anagogy, 47 Bernard of Clairvaux, 79, 82, 100, 104, 110, 112–15, analogy, see univocity 147, 251 analogy in Aquinas, 182–85, 234, 235 critique of Abelard, 110–11 Anselm of Canterbury, 16, 30, 71, 78, 81, 83–98, on loving God, 112–14 204, 236 Boccaccio, Giovanni, 251 Anselm of Laon, 72, 99 Boethius, 29–33, 125, 137 Anthony, St., 27 Bonaventure, 34, 47, 123, 141, 146, 148, 170, 173, apophaticism, 8, 34, 271 176, 179, 211–24, 227, 228, 230, 232, 242, 243, Aquinas, 182–83 245, 254 Aquinas, 22, 24, 34, 47, 51, 72, 87, 89, 90, 133, 146, Boniface, Pope, 249 148, 151, 154, 164, 169, 171–210, 214, 225, 227, 230, 235, 236, 237, 238, 240, 241, 244, 246, Calvin, 14 254, 255, 257, 266 Carabine, Deirdre, 65 Arianism, 20, 21 Carthusians, 79 Aristotle, 9, 20, 29, 78, 84, 179, 181, 192, 195, 212, Cassian, John, 27–29, 47 213, 216, 223, 225, 226, 227, 229, 237, 254, Cassidorius, 124 267, 268 cathedral schools, 82, 169 Arts, 124, 222 Catherine of Siena, 251 and pedagogy (Hugh), 124–28 -
Western Europe After the Fall of Rome
1/17/2012 Effects of Germanic Invasions End of the 5th Century Raiders, • Repeated invasions, constant warfare Traders and – Disruption of trade • Merchants invaded from land and sea— Crusaders: businesses collapse – Downfall of cities Western Europe • Cities abandoned as centers for administration After the Fall of – Population shifts • Nobles and other city-dwellers retreat to rural Rome areas • Population of Western Europe became mostly rural The Rise of Europe 500-1300 The Early Middle Ages • Europe was cut off from the advanced civilizations of Byzantium, the Middle East, China and India. • Between 700 and 1000, Europe was battered by invaders. • New forms of social organization developed amid the fragmentation • Slowly a new civilization would emerge that blended Greco-Roman, Germanic and Christian traditions. akupara.deviantart.com Guiding Questions Decline of Learning 1.How was Christianity a unifying social and • Germanic invaders could not read or write political factor in medieval Europe? – Oral tradition of songs and legends • Literacy dropped among those moved to rural areas 2.What are the characteristics of Roman • Priests and other church officials were among Catholicism? the few who were literate • Greek Knowledge was almost lost – Few people could read Greek works of literature, science, and philosophy 1 1/17/2012 Loss of Common Language A European Empire Evolves • Latin changes as German-speaking • After the Roman Empire, Europe divided into people mix with Romans 7 small kingdoms (some as small as Conn.) • No longer understood from region to • The Christian king Clovis ruled the Franks region (formerly Gual) • By 800s, French, Spanish, and other • When he died in 511, the kingdom covered Roman-based (Romance) languages much of what is now France. -
Increasing Egg Consumption at Breakfast Is Associated With
nutrients Article Increasing Egg Consumption at Breakfast Is Associated with Increased Usual Nutrient Intakes: A Modeling Analysis Using NHANES and the USDA Child and Adult Care Food Program School Breakfast Guidelines Yanni Papanikolaou 1,* and Victor L. Fulgoni III 2 1 Nutritional Strategies, Nutrition Research & Regulatory Affairs, 59 Marriott Place, Paris, ON N3L 0A3, Canada 2 Nutrition Impact, Nutrition Research, 9725 D Drive North, Battle Creek, MI 49014, USA; [email protected] * Correspondence: [email protected]; Tel.: +1-519-504-9252 Abstract: The objective of the current modeling analysis was three-fold: (1) to examine usual nutrient intakes in children when eggs are added into dietary patterns that typically do not contain eggs; (2) to examine usual nutrient intakes with the addition of eggs in the Child and Adult Care Food Program (CACFP) school breakfast; and (3) to examine nutrient adequacy when eggs are included in routine breakfast patterns and with the addition of eggs to the CACFP school breakfast program. Dietary recall data from the National Health and Nutrition Examination Survey 2011–2016 (children aged 1–18 years-old; n = 9254; CACFP n = 159) were used in the analysis. The usual intakes of pantothenic acid, riboflavin, selenium, and vitamin D increased ≥10 percent (relative to the baseline values) with Citation: Papanikolaou, Y.; Fulgoni, the addition of one egg at breakfast. The usual intakes of protein and vitamin A at breakfast were V.L., III Increasing Egg Consumption also increased by more than 10 percent compared to the baseline values with the addition of two at Breakfast Is Associated with eggs. -
Paganism and Idolatry in Near Eastern Christianity
Durham E-Theses 'The Gods of the Nations are Idols' (Ps. 96:5): Paganism and Idolatry in Near Eastern Christianity NICHOLS, SEBASTIAN,TOBY How to cite: NICHOLS, SEBASTIAN,TOBY (2014) 'The Gods of the Nations are Idols' (Ps. 96:5): Paganism and Idolatry in Near Eastern Christianity, Durham theses, Durham University. Available at Durham E-Theses Online: http://etheses.dur.ac.uk/10616/ Use policy The full-text may be used and/or reproduced, and given to third parties in any format or medium, without prior permission or charge, for personal research or study, educational, or not-for-prot purposes provided that: • a full bibliographic reference is made to the original source • a link is made to the metadata record in Durham E-Theses • the full-text is not changed in any way The full-text must not be sold in any format or medium without the formal permission of the copyright holders. Please consult the full Durham E-Theses policy for further details. Academic Support Oce, Durham University, University Oce, Old Elvet, Durham DH1 3HP e-mail: [email protected] Tel: +44 0191 334 6107 http://etheses.dur.ac.uk 2 Sebastian Toby Nichols ‘The Gods of the Nations are Idols’ (Ps. 96:5): Paganism and Idolatry in Near Eastern Christianity This thesis will explore the presentation in Christian literature of gentile religious life in the Roman Near East in the first few centuries AD. It will do so by performing a close study of three sources – the Syriac Oration of Meliton the Philosopher, the Syriac translation of the Apology of Aristides, and the Greek Address to the Greeks of Tatian. -
Ohti-Roi-Iman
THE OHTI-ROI-IMAN NOVEMBER, 1891. ART. I-THE "APOLOGY" OF ARISTIDES. N these days of unrest and disquietude, when the very foundations of the Creed are assailed, and the contents Iof the canon itself are subjected to the new criticism, we hail with satisfaction any discovery which throws light upon the faith which was held by the lJrimitive Christians of the sub-Apostolic age. Such a very real help we have in the "Apology" of Aristides 011 behalf of the Christians, a fresh :find in the regions of sub-A1Jostolic literature. It is one of the earliest of the a1Jologies made to the Roman Em1Jeror. Aris tides takes rank with the other Greek apologists of that early age-with Papias and Q,uadratus, "a disciple of the Apostles," and with the Jewish a1Jologists .Agrippa Castor and ·Justin Martyr, "the true representative of the age"; with Dionysius of Corinth, and Pmytus; with Hermas and Hegesippus ; with Theophilus of Antioch, and Athenagoras of Athens. The work of the early apologists was, as we know, twofold-to determine the relations of Christianity to heathendom rmd to Judaism.1 The first 1\_thenian apologists were Q,uadratus and Aristides, who are supposed to have been almost contemporaries. The "Apology" of Quadratus was generally current in the time of Eusebius, who himself possessed a copy of it; and "one may see in it," he says, "clear 1Jroof of the intellect of the man and of his Apostolic orthodoxy." The single passage which he has preserved shows that Q,nadratus insisted rightly on 1 The word "apology" (cbroA.oyla), a defence, has always had a technical meaning in Christian literature. -
Clement's Angelological Doctrines
CLEMENT’S ANGELOLOGICAL DOCTRINES: BETWEEN JEWISH MODELS AND PHILOSOPHIC-RELIGIOUS STREAMS OF LATE ANTIQUITY Monika Recinová 1. The Sources of Clement’s Angelology Angelology is a constitutive element of Clement of Alexandria’s theological project. For Clement the existence of angels was a part of revelation attested to by Scripture. Nevertheless, his own angelology is a consequence of the blending of several originally independent traditions. The belief in interme- diary beings between the transcendent God and the material world formed a part of the generally accepted worldview of second-century Alexandria. As Eric Robertson Dodds remarks: Virtually every one, pagan, Jewish, Christian or Gnostic, believed in the exis- tence of these beings and their function as mediators, whether he called them daemons or angels or aions or simply ‘spirits’ (πνεύµατα).1 The angelological conceptions of the ancient church were not solely a Chris- tian invention, but they derived from several originally independent tradi- tions: the notion of angels as independent beings is, on the one hand, the heritage of biblical texts, and on the other, the later development of Jewish intertestamentary literature (in particular Enoch literature or Jubilees). The exposition on daemons as subsistent intermediary beings was also a standard component of the Middle Platonist theological system, as can be seen e.g. from the Didascalicus of Alcinous.2 The Middle Platonist worldview was similarly hierarchical and involved intermediary spirits. Between a transcendent God and the visible world was a ladder of intermediary beings 1 Eric Robertson Dodds, Pagan and Christian in the Age of Anxiety: Some Aspects of Reli- gious Experience from Marcus Aurelius to Constantine (Cambridge: University Press, 1965), 38.