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Beyond the Bosphorus: the Holy Land in English Reformation Literature, 1516-1596
BEYOND THE BOSPHORUS: THE HOLY LAND IN ENGLISH REFORMATION LITERATURE, 1516-1596 Jerrod Nathan Rosenbaum A dissertation submitted to the faculty at the University of North Carolina at Chapel Hill in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Department of English and Comparative Literature. Chapel Hill 2019 Approved by: Jessica Wolfe Patrick O’Neill Mary Floyd-Wilson Reid Barbour Megan Matchinske ©2019 Jerrod Nathan Rosenbaum ALL RIGHTS RESERVED ii ABSTRACT Jerrod Rosenbaum: Beyond the Bosphorus: The Holy Land in English Reformation Literature, 1516-1596 (Under the direction of Jessica Wolfe) This dissertation examines the concept of the Holy Land, for purposes of Reformation polemics and apologetics, in sixteenth-century English Literature. The dissertation focuses on two central texts that are indicative of two distinct historical moments of the Protestant Reformation in England. Thomas More's Utopia was first published in Latin at Louvain in 1516, roughly one year before the publication of Martin Luther's Ninety-Five Theses signaled the commencement of the Reformation on the Continent and roughly a decade before the Henrician Reformation in England. As a humanist text, Utopia contains themes pertinent to internal Church reform, while simultaneously warning polemicists and ecclesiastics to leave off their paltry squabbles over non-essential religious matters, lest the unity of the Church catholic be imperiled. More's engagement with the Holy Land is influenced by contemporary researches into the languages of that region, most notably the search for the original and perfect language spoken before the episode at Babel. As the confusion of tongues at Babel functions etiologically to account for the origin of all ideological conflict, it was thought that the rediscovery of the prima lingua might resolve all conflict. -
Irenaeus Shed Considerable Light on the Place of Pentecostal Thought for Histories That Seek to Be International and Ecumenical
Orphans or Widows? Seeing Through A Glass Darkly By Dr. Harold D. Hunter Abstract Scholars seeking to map the antecedents of Pentecostal distinctives in early Christendom turn to standard reference works expecting to find objective summaries of the writings of Church Fathers and Mothers. Apparently dismissing the diversity of the biblical canon itself, the writers of these reference works can be found manipulating patristic texts in ways which reinforce the notion that the Classical Pentecostal Movement is a historical aberration. This prejudice is evident in the selection of texts and how they are translated and indexed as well as the surgical removal of pertinent sections of the original texts. This problem can be set right only by extensive reading of the original sources in the original languages. The writings of Irenaeus shed considerable light on the place of Pentecostal thought for histories that seek to be international and ecumenical. Introduction I began advanced study of classical Pentecostal distinctives at Fuller Theological Seminary in the early 1970s. Among those offering good advice was the then academic dean of Vanguard University in nearby Costa Mesa, California, Russell P. Spittler. While working on a patristic project, Spittler emphasized the need for me to engage J. Quasten and like scholars. More recently I utilized Quasten et al in dialogue with William Henn in a paper presented to the International Roman Catholic - Pentecostal Dialogue which convened July 23-29, 1999 in Venice, Italy. What follows is the substance of the paper delivered at that meeting.i The most influential editions of Church Fathers and Mothers available in the 20th Century suffered from inadequate translation of key passages. -
A Brief History of the Rapture Thomas D
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Liberty University Digital Commons Liberty University DigitalCommons@Liberty University Article Archives Pre-Trib Research Center May 2009 A Brief History of the Rapture Thomas D. Ice Liberty University, [email protected] Follow this and additional works at: http://digitalcommons.liberty.edu/pretrib_arch Recommended Citation Ice, Thomas D., "A Brief History of the Rapture" (2009). Article Archives. Paper 4. http://digitalcommons.liberty.edu/pretrib_arch/4 This Article is brought to you for free and open access by the Pre-Trib Research Center at DigitalCommons@Liberty University. It has been accepted for inclusion in Article Archives by an authorized administrator of DigitalCommons@Liberty University. For more information, please contact [email protected]. A BRIEF HISTORY OF THE RAPTURE Tom’s Perspectives by Thomas Ice One of the most often cited objections to pretribulationism is that it is a new teaching in church history having only come on the scene in the 1830s. It is often argued that if the pre-trib rapture were biblical then it would have been taught earlier and throughout church history. In the last decade, individuals have found a number of pre-1830 references to a pre-trib rapture. Here is a summary of that evidence. THE EARLY CHURCH Since imminency is considered to be a crucial feature of pretribulationism by scholars such as John Walvoord,1 it is significant that the Apostolic Fathers, though posttribulational, at the same time just as clearly taught the pretribulational feature of imminence. Since it was common in the early church to hold contradictory positions without even an awareness of inconsistency, it would not be surprising to learn that their era supports both views. -
Pentecostal Aspects of Early Sixteenth Century Anabaptism
PENTECOSTAL ASPECTS OF EARLY SIXTEENTH CENTURY ANABAPTISM By CHARLES HANNON BYRD II A thesis submitted to the University of Birmingham for the degree of DOCTOR OF PHILOSOPHY Department of Theology and Religion School of Philosophy, Theology and Religion College of Arts and Law University of Birmingham September 2009 University of Birmingham Research Archive e-theses repository This unpublished thesis/dissertation is copyright of the author and/or third parties. The intellectual property rights of the author or third parties in respect of this work are as defined by The Copyright Designs and Patents Act 1988 or as modified by any successor legislation. Any use made of information contained in this thesis/dissertation must be in accordance with that legislation and must be properly acknowledged. Further distribution or reproduction in any format is prohibited without the permission of the copyright holder. Abstract Early sixteenth century radical Anabaptism emanated in Switzerland during Huldrych Zwingli’s protest against the Roman Catholic Church. Much like Martin Luther, Zwingli founded his reform effort on the Bible being the final arbiter of the faith, sola scriptura, and the sufficiency of the shed blood of Christ plus nothing for eternal salvation, sola fide. Based on these principles both adopted the doctrine of the Priesthood of the Believer which recognized every believer’s Spirit empowered ability to read and interpret the Bible for themselves. These initial theological tenets resulted in the literal reading of the Bible and a very pragmatic Christian praxis including a Pauline pneumatology that recognized the efficacy of the manifestation of the charismata. Radical adherents of Zwingli rejected infant baptism as being totally unbiblical and insisted upon the rebaptism of adults, but only on a personal confession of faith, thus the term Anabaptist. -
Inquisition (Excerpt from Holy Horrors: an Illustrated History of Religious Murder and Madness, Prometheus Books, 1990) by James
Inquisition (excerpt from Holy Horrors: An Illustrated History of Religious Murder and Madness, Prometheus Books, 1990) By James A. Haught Christians killed Muslims in the Crusades. Christians killed Jews in many massacres. Meanwhile, another dimension was added: Christians began killing fellow Christians as “heretics.” During the first millennium of the church, execution for doctrinal deviation was rare. In A.D. 385 at Trier, Germany, bishops put to death Priscillian and his followers for doubting the Trinity and the Resurrection. At Alexandria in 415, the great woman scientist Hypatia, head of the Alexandria library, was beaten to death by monks and other followers of St. Cyril, who viewed her science much as the church later viewed Galileo’s. At Constantinople around 550, the Byzantine Emperor Justinian killed multitudes of non-conformists to impose Christian orthodoxy. Otherwise, heresy was a minor issue. After the turn of the millennium, a few prosecutions occurred. King Robert the Pious burned 13 heretics at Orleans in 1022. At Goslar, Germany, a community of Christians - deviants whose beliefs made them unwilling to kill chickens - were convicted of heresy and hanged in 1051. In 1141, priest Peter Abelard was sentenced to life imprisonment because he listed church contradictions in a book titled “Yes and No.” Then, in the 1200s, a storm of heretic-hunting burst upon Europe. The first victims were the Albigenses, or Cathari, centered around Albi, France. They doubted the biblical account of Creation, considered Jesus an angel instead of a god, rejected transubstantiation (belief that the wine and host wafer miraculously become the actual blood and flesh of Jesus during communion), and demanded strict celibacy. -
Politics of Polygamous People: How a Minority Religion Can Help Us Understand Religion and Politics in America2
Trent A. Engbers1 Прегледни рад University of Southern Indiana UDK 279.16:32(73) USA POLITICS OF POLYGAMOUS PEOPLE: HOW A MINORITY RELIGION CAN HELP US UNDERSTAND RELIGION AND POLITICS IN AMERICA2 Abstract When Texas State Troopers invaded the Yearning for Zion Ranch occupied by polygamist Mormon’s in 2008, it was the third major raid in American history. Yet, fundamentalist Mormons represent a small and little understood element of the American religious landscape. Nonetheless their struggles in America repre- sent the evolving conflicts between politics and private religious life. This study introduces the doctrine of plural marriage as understood by Fundamentalist Mormons and uses it as a case study to consider five aspects of the relationship between religions and politics in America. This includes a discussion of when government chooses to intervene in the practice of religious groups and the re- sponses of those groups to government involvement, the impact of the federal system on religious actors, the dynamic justifications given for involvement and the constant tension between public concerns and private devotion. Keywords: Fundamentalist Mormons, Latter-Day Saints, religion and poli- tics, polygamy, religious policy Introduction State officials, concerned about women and children’s welfare, surround a community of Mormon3 polygamists4 intent on protecting families and the 1 Trent Engbers is an Assistant Professor of Political Science and Public Administration at the University of Southern Indiana in Evansville, IN. His research focuses on public leadership, civic and political participation, religion and politics, Chinese policy and economic development. He has worked in community organizing, leadership development and nonprofit consulting. -
Forbidden History of Europe Page Stamp.Qxd
The Forbidden History of Europe - The Chronicles and Testament of the Aryan 801 opposition to the blinding light of their Elect.528 In this age, politics and religion were so deeply related, that an ideological attack on the Church became an attack on the state political apparatus. As defender of the faith, the state refused to sit idly by while such an unmottley crew of dissenters forged on unabated. State responses to such spiritual rebellion varied depending on the level of relations enjoyed between a given monarch and their Holy See. As time went by both sides turned to violence to defend their rights of belief and worship. It was a religious war rarely fought on the streets, but which proceeded with renewed atrocity, time without end, partitioning whole communities wherever heresy had taken root. The pyres of heretical martyrs, a growing conflagration, provided the eternal fuel for anti-Church sentiment. It seems the more who died, the bigger that hate became. What started out as a fight over the penetration of dualistic dogmas into Europe, ended up a protracted conflict over the execution of heretics by the state. For hundreds of years heresy and astrology had been cut out of Western Europe like a gangrenous sore and all MAGIC RETURNED TO but ceased to exist. But from the 10th Century AD, the timetable for the re-introduction of dualistic heresy, astrology EUROPE IN FULL and high magic was going ahead at some pace, the invasion had begun, with Magi, Manichees, Neo-Manichees, MEASURE Magian-Christians, and pagan gnostics pitting themselves against the Byzantine and Roman inquisitors and heresiographers. -
Yet, Another Pre-Darby Rapture Statement
Scholars Crossing Article Archives Pre-Trib Research Center May 2009 Yet, Another Pre-Darby Rapture Statement Thomas D. Ice Liberty University, [email protected] Follow this and additional works at: https://digitalcommons.liberty.edu/pretrib_arch Recommended Citation Ice, Thomas D., "Yet, Another Pre-Darby Rapture Statement" (2009). Article Archives. 47. https://digitalcommons.liberty.edu/pretrib_arch/47 This Article is brought to you for free and open access by the Pre-Trib Research Center at Scholars Crossing. It has been accepted for inclusion in Article Archives by an authorized administrator of Scholars Crossing. For more information, please contact [email protected]. YET, ANOTHER PRE-DARBY RAPTURE STATEMENT by Thomas Ice In the eight years that I have been working as Executive Director of the Pre-Trib Research Center, there have been three major discoveries of writings teaching some form of a pretribulational rapture. The most recent find has been brought forth from an unexpected source that I will reveal to you in this article. WHY IS THIS IMPORTANT? Since many non-pretribulationists often formulate a historical argument against those teaching the pre-trib rapture, it is important to know that some did teach a rapture before the tribulation and distinct from the second coming. Rapture critic Gary DeMar says, “All attempts to find a pretrib Rapture any earlier than around 1830 do not stand up to historical scrutiny.”1 Of course, J. N. Darby himself first discovered pretribulationism from his own biblical studies during December 1826 and January 1827.2 But there are those who preceded Darby, as I have written about in the past. -
Christianity's Greatest Controversy
Christianity’s Greatest Controversy - Prelude to Genocide Heresy.412 Then, this enemy from within proclaims: ‘The hour of my kingdom is come! ... I have nourished you for it thus far ... The nations honour Christ ... Therefore, blot out his memory, and transfer his glory to me’.412 At what could only be called a public inauguration ceremony, Heresy and Hypocrisy pompously swear fealty to Antichrist, wholeheartedly endorsing his proposal that they win over the laity, and destroy the apostolic clergy. This objective attained, Antichrist is invited by the masses to sit on the throne of Jerusalem.413 He accepts their offer and sets about dismantling the Church’s ancient ecclesiastical and sacramental infrastructure, confounding the old order by issuing new laws to the people.413 It would seem that Antichrist had no temporal power originally, but it would be given him by popular consensus, by those well groomed by heresy, including a certain number of priests ‘deceived’ into his way of thinking. 413 As the lamentable proceedings unfold, the King of Jerusalem (probably one of the Crusader kings) hurriedly decamps to the court of the former Emperor. There he rebukes him for abandoning his role as defender of the Church, thereby handing it over to the jackals. But, again according to prophecy, the damage is irreversibly done. Meanwhile, back in Jerusalem, the Antichrist, now magnified in his evils, is inaugurating his own kingdom, or so Guibert of Nogent foretells.414 In this additional tradition, Guibert further divulges that the Antichrist vents his rage against one institution only, namely the Christian church. -
A Brief History of the Rapture
Scholars Crossing Article Archives Pre-Trib Research Center May 2009 A Brief History of the Rapture Thomas D. Ice Liberty University, [email protected] Follow this and additional works at: https://digitalcommons.liberty.edu/pretrib_arch Recommended Citation Ice, Thomas D., "A Brief History of the Rapture" (2009). Article Archives. 4. https://digitalcommons.liberty.edu/pretrib_arch/4 This Article is brought to you for free and open access by the Pre-Trib Research Center at Scholars Crossing. It has been accepted for inclusion in Article Archives by an authorized administrator of Scholars Crossing. For more information, please contact [email protected]. A BRIEF HISTORY OF THE RAPTURE Tom’s Perspectives by Thomas Ice One of the most often cited objections to pretribulationism is that it is a new teaching in church history having only come on the scene in the 1830s. It is often argued that if the pre-trib rapture were biblical then it would have been taught earlier and throughout church history. In the last decade, individuals have found a number of pre-1830 references to a pre-trib rapture. Here is a summary of that evidence. THE EARLY CHURCH Since imminency is considered to be a crucial feature of pretribulationism by scholars such as John Walvoord,1 it is significant that the Apostolic Fathers, though posttribulational, at the same time just as clearly taught the pretribulational feature of imminence. Since it was common in the early church to hold contradictory positions without even an awareness of inconsistency, it would not be surprising to learn that their era supports both views. -
2.3 Medieval Church Theologians
The Need for Teaching the Eschatological Gospel of Both Comings of Jesus Christ in the 21st Century . 2.3 MEDIEVAL CHURCH THEOLOGIANS With the start of the Medieval Period (around AD 500), there remained a steady stream of the Eschatological Gospel of Both Comings and premillennialism through the continuance of the Ordinances/Sacraments of Baptism and Holy Communion and recitation of the Lord‘s Prayer and the Creeds. Consider the following brief testimony from the Creeds. Some form of the Apostles‘ Creed is the oldest. The first record of it in its entirety was recorded in Greek by Marcellus between AD 336-341 and in Latin by Rufinius in AD 390. The form Christendom currently uses was received from the late seventh and early eighth century. The Nicene Creed has three different forms: 1) the original from the Ecumenical Council at Nicea in AD 325, 2) the enlarged Creed from the Council at Constantinople in AD 381 and 3) the Latin version with various dates—AD 589, AD 809, AD 858. When both the Apostles‘ and Nicene Creeds are compared side by side, they both contain the exact same language in lines 7, 11 - 12: ―7. And he shall come again, with glory, to judge the quick and the dead; whose kingdom shall have no end. 11. And we look for the resurrection of the dead; 12. And the life of the world to come‖ (Schaff 1993, 1:21-28). These Creeds clearly mention two separate statements: one referring to the Second Coming of Christ to ―judge the quick and the dead,‖ and the other speaking of the ―resurrection of the body and life everlasting.‖ Since they each contain two separate statements, a case can be made that these two events happen at two distinctly different times (the same as the Rapture of the Church and the Second Coming). -
List of Christian Denominations - Wikipedia, the Free Encyclopedia Page 1 of 18
List of Christian denominations - Wikipedia, the free encyclopedia Page 1 of 18 List of Christian denominations From Wikipedia, the free encyclopedia (Redirected fromChristian Denominations) List of Christian denominations (or Denominations self-identified as Christian) ordered by historical and doctrinal relationships. (See also: Christianity; Christian denominations; List of Christian denominations by number of members). Some groups are large (e.g. Catholics, Lutherans, Anglicans or Baptists), while others are just a few small churches, and in most cases the relative size is not evident in this list. Also, modern movements such as Fundamentalist Christianity, Pietism, Evangelicalism, Pentecostalism and the Holiness movement sometimes cross denominational lines, or in some cases create new denominations out of two or more continuing groups, (as is the case for many United and uniting churches, for example). Such subtleties and complexities are not clearly depicted here. Additionally, some groups viewed by non-adherents as denominational actively resist being called a "denomination" and do not have any formal denominational structure, authority, or record-keeping beyond the local congregation; several groups within Restorationism fall into this category. Note: This is not a complete list, but aims to provide a comprehensible overview of the diversity among denominations of Christianity. As there are reported to be approximately 38,000 Christian denominations,[1] many of which cannot be verified to be significant, only those denominations with Wikipedia articles will be listed in order to ensure that all entries on this list are notable and verifiable. Note: Between denominations, theologians, and comparative religionists there are considerable disagreements about which groups can be properly called Christian, disagreements arising primarily from doctrinal differences between groups.