Saint Augustine • Whose Full Name Was Aurelius Augustinus • Was Born

Total Page：16

File Type：pdf, Size：1020Kb

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. • He introduced the idea of teachers responding positively to the questions they may receive from their students, no matter if the student interrupted his teacher. *Style of Teachings* •The mixed style includes complex and sometimes showy language to help students see the beautiful artistry of the subject they are studying. .

Copy Link

Recommended publications

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.
[Show full text]
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.
[Show full text]
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.
[Show full text]
The Religious Foundations of Western Law
Catholic University Law Review Volume 24 Issue 3 Spring 1975 Article 4 1975 The Religious Foundations of Western Law Harold J. Berman Follow this and additional works at: https://scholarship.law.edu/lawreview Recommended Citation Harold J. Berman, The Religious Foundations of Western Law, 24 Cath. U. L. Rev. 490 (1975). Available at: https://scholarship.law.edu/lawreview/vol24/iss3/4 This Article is brought to you for free and open access by CUA Law Scholarship Repository. It has been accepted for inclusion in Catholic University Law Review by an authorized editor of CUA Law Scholarship Repository. For more information, please contact [email protected]. THE RELIGIOUS FOUNDATIONS OF WESTERN LAWt Harold 1. Berman* I. THE WESTERN LEGAL TRADITION The Western legal tradition, like Western civilization as a whole, is under- going in the 20th century a crisis greater than any other in its history, since it is a crisis generated not only from within Western experience but also from without. From within, social, economic, and political transformations of un- precedented magnitude have put a tremendous strain upon traditional legal institutions and legal values in virtually all countries of the West. Yet there have been other periods of revolutionary upheaval in previous centuries, and we have somehow survived them. What is new is the confrontation with non- Western civilizations and non-Western philosophies. In the past, Western man has confidently carried his law with him throughout the world. The world today, however, is more suspicious than ever before of Western "legal- ism." Eastern man and Southern man offer other alternatives.
[Show full text]
The Early Middle Ages
The Early Middle Ages After the collapse of Rome, Western Europe entered a period of political, social, and economic decline. From about 500 to 1000, invaders swept across the region, trade declined, towns emptied, and classical learning halted. For those reasons, this period in Europe is sometimes called the “Dark Ages.” However, Greco-Roman, Germanic, and Christian traditions eventually blended, creating the medieval civilization. This period between ancient times and modern times – from about 500 to 1500 – is called the Middle Ages. The Frankish Kingdom The Germanic tribes that conquered parts of the Roman Empire included the Goths, Vandals, Saxons, and Franks. In 486, Clovis, king of the Franks, conquered the former Roman province of Gaul, which later became France. He ruled his land according to Frankish custom, but also preserved much of the Roman legacy by converting to Christianity. In the 600s, Islamic armies swept across North Africa and into Spain, threatening the Frankish kingdom and Christianity. At the battle of Tours in 732, Charles Martel led the Frankish army in a victory over Muslim forces, stopping them from invading France and pushing farther into Europe. This victory marked Spain as the furthest extent of Muslim civilization and strengthened the Frankish kingdom. Charlemagne After Charlemagne died in 814, his heirs battled for control of the In 786, the grandson of Charles Martel became king of the Franks. He briefly united Western empire, finally dividing it into Europe when he built an empire reaching across what is now France, Germany, and part of three regions with the Treaty of Italy.
[Show full text]
Chapter 25: the Church, 1000 AD
0380-0397 CH25-846240 11/7/02 5:55 PM Page 380 CHAPTER The Church 25 1000 A.D.–1300 A.D. ᭣ Christian crusader and his wife ᭣ Enameled cross 1071 A.D. 1096 A.D. 1129 A.D. 1212 A.D. 1291 A.D. Seljuq Turks Start of the Inquisition Children’s Muslims win the conquer Jerusalem Crusades begins Crusade Crusades 380 UNIT 8 THE LATE MIDDLE AGES 0380-0397 CH25-846240 11/16/02 8:40 AM Page 381 Chapter Focus Read to Discover Chapter Overview Visit the Human Heritage Web site • How the Roman Catholic Church influenced life during the at humanheritage.glencoe.com Middle Ages. and click on Chapter 25— • What attempts were made to reform the Church during the Chapter Overviews to preview Middle Ages. this chapter. • What learning was like during the Middle Ages. • Why the Crusades took place during the Middle Ages. • What the effects of the Crusades were. Terms to Learn People to Know Places to Locate mass Gregory VII Cluny tithes Francis of Assisi Palestine cathedrals Thomas Aquinas Outremer unions Urban II Venice chancellor Saladin Acre crusades Richard the emirs Lionheart Why It’s Important Leaders in the Roman Catholic Church wanted to develop a civilization in western Europe that was based on Christian ideals. By 1000, missionary monks had brought the Church’s teachings to most of Europe. They con- verted people and built new churches and monasteries. The Roman Catholic Church united western Europeans and took the lead in government, law, art, and learning for hundreds of years. The Church helped pass on the heritage of the Roman Empire.
[Show full text]
Paradoxes of Patriarchy: Orthodoxy and Gender in Post-Soviet Russia
Paradoxes of Patriarchy: Orthodoxy and Gender in Post-Soviet Russia Nadieszda Kizenko Introduction Religious life in contemporary Russia illustrates a paradox familiar from other patriarchal religions: women fill Orthodox churches, even as the religion they practice espouses values, practices, and social policies that seem to keep women in a subordinate position. Scholars have analyzed this phenomenon in the contexts of contemporary Judaism, Islam, and Western Christianity.1 Women in post-communist countries generally, however, and Orthodox Christian women in post-Soviet Russia in particular, face a unique situation. Because of persecution and state-set limits on religious practice in the Soviet Union, and the impulse towards cultural preservation in the emigration, for decades Russian Orthodox Christianity seemed to have avoided the move- ment towards women’s greater participation in Church life observed in Roman Catholicism and Protestantism.2 After the fall of communism, however, bar- riers shifted. On the one hand, obstacles to many forms of religious practice vanished: church attendance no longer threatens one’s job or one’s chances for higher education; in politics, it is actually an asset. Many Orthodox women have taken advantage of post-perestroika opportunities to pursue a religious commitment, particularly in the rapidly expanding field of religious publica- tions (including blogs and social networks). Their presence and their voices are beginning to subtly alter Orthodoxy’s patriarchal tradition. On the other hand, many Orthodox Christians reject both Soviet and Western languages of equality as being hostile to Orthodox Christian values and damaging to Russia. They affirm the traditional gender roles increasingly rejected by their co-religionists outside post-communist space.
[Show full text]
Understanding the Eastern Christian Churches
UNDERSTANDING THE EASTERN CHRISTIAN CHURCHES John M. Samaha SM Introducing the Question When you think of the Church, what image comes to mind? What image do you think the average Catholic forms when the Church is mentioned? Usually the image is that of a highly centralized, worldwide institution with headquarters in Rome. Or, of one's neighbourhood parish church. All in the West who share the heritage of European civilization tend to identify the Catholic Church with the Latin Rite (Roman Rite). Similarly, Eastern Orthodox and other Eastern Christians may think of the church of their own country of origin with its chief bishop and centre in the ancient capital city. Seldom do we think of the church as the Mystical Body of Christ, the Head united with his many, diverse groups of members comprising the People of God. Attitudes among Eastern Catholic and Orthodox peoples not only stem from their strong national feelings, but are also deeply rooted in their ecclesiastical history and religious thought. For while the one, holy, catholic, arid apostolic Church founded by Jesus Christ is unified, the Church certainly is not uniform in all aspects. Basic Understandings To understand clearly the situation it is important to establish basic understanding of some fundamental points. In the context of studying the Church, a rite refers to a local Church or specific tradition, not to ceremony or ritual. A particular Church means a style or way of living Christianity, a cultural mentality toward practicing the Gospel, a community of faith with a distinct, ancient tradition. 18 John M.
[Show full text]
The Problematic of the Augustinian Doctrine of Grace for Contemporary Theology D
Journal for Christian Theological Research Volume 5 Article 2 2000 Nature Dis-Graced and Grace De-Natured: The Problematic of the Augustinian Doctrine of Grace for Contemporary Theology D. Lyle Dabney Marquette University, [email protected] Follow this and additional works at: http://digitalcommons.luthersem.edu/jctr Part of the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Dabney, D. Lyle (2000) "Nature Dis-Graced and Grace De-Natured: The rP oblematic of the Augustinian Doctrine of Grace for Contemporary Theology," Journal for Christian Theological Research: Vol. 5 , Article 2. Available at: http://digitalcommons.luthersem.edu/jctr/vol5/iss2000/2 This Article is brought to you for free and open access by Digital Commons @ Luther Seminary. It has been accepted for inclusion in Journal for Christian Theological Research by an authorized editor of Digital Commons @ Luther Seminary. For more information, please contact [email protected]. 12/18/2017 Nature Dis-Graced and Grace De-Natured: The Problematic of the Augustinian Doctrie of Grace for Contemporary Theology D. Lyle Dabney, "Nature DisGraced and Grace DeNatured: The Problematic of the Augustinian Doctrine of Grace for Contemporary Theology," Journal for Christian Theological Research [http://apu.edu/~CTRF/articles/2000_articles/dabney.html] 5:3 (2000). Nature DisGraced and Grace DeNatured: The Problematic of the Augustinian Doctrine of Grace for Contemporary Theology D. Lyle Dabney Marquette University , Milwaukee, Wisconsin 1. "Contemporary theology" Kilian McDonnell writes, "has turned from a theology of the Word to a theology of the world".(1) That statement, it seems to me, neatly sums up the current situation in theology.
[Show full text]
The Latin Fathers the 3Nd
GOOD SHEPHERD LUTHERAN CHURCH Gaithersburg, Maryland The History of the Early Christian Church Unit Two – The Early Church Fathers “Who Were They?” “Why Do We Remember Them?” The Latin Fathers The 3nd. of Three Sessions in Unit Two The 7th Sunday of Easter - The Sunday after the Ascension – May 14, 2020 (Originally Scheduled / Prepared for the 4th Sunday of Lent, 2020) I. Now Just Where Were We? It has been a long time since we were considering the Church Fathers in Unit 2. This is a “pick up session,” now that we have completed the 14 other sessions of this series on The History of the Early Christian Church. Some may remember that we were giving our attention to the early Church Fathers when the interruption of the Covid19 virus descended upon us, and we found ourselves under stay at home policies. Thanks to our pastor’s leadership ond our well equipped communications equipment and the skill of Pilip Muschke, we were able to be “on line` almost St. Jerome - Translator of Latin Vulgate instanetly. We missed only one session between our live class 4-5th Century and our first on line class. Today, we pick up the session we missed. We had covered two sessions of the three session Unit 2. The first of these sessions was on The Apostolic Fathers. These were those who had either known our Lord or known those who did. Among those would have been the former disciples of Jesus or the early first generation apostles. These were the primary sources to whom the ministry of our Lord was “handed off.” Saint Paul was among them.
[Show full text]
THE HISTORY of ORTHODOX CHRISTIANITY Background Material for Instructors and Discussion Leaders
THE HISTORY OF ORTHODOX CHRISTIANITY Background Material for Instructors and Discussion Leaders Prepared by Patrick Henry Reardon For a free catalog of our videos contact: Vision Video P. O. Box 540 Worcester, PA 19490 610-584-3500 1-800-523-0226 Fax: 610-584-6643 E-Mail: [email protected] Web: www.visionvideo.com Welcome to this three-part series on The History of Orthodox Christianity. We realize this subject area may be largely unfamiliar to many who will want to use these programs, so the following material has been prepared to give further background and orientation to assist those teaching classes, lending dis- cussion following the screening of the programs, and for individual viewers who just want more information. An additional series of programs has been produced to follow these three. They are The Sacraments of Orthodox Christianity. There are four programs in this series. For those wanting further information on these programs, or other pro- grams on the history of Christianity, please contact us at the address inside the back cover. Q Patrick Henry Reardon is pastor of St. Athanasius Orthodox Church in Butler, Pennsylvania and teaches philosophy at the Community College of Allegheny County in Pittsburgh. 3 THE HISTORY OF ORTHODOX CHRISTIANITY Background Material for Instructors and Discussion Leaders by Patrick Henry Reardon INTRODUCTION When American Christians, but most especially Protestants, make their first contact with the Eastern Orthodox Church, it frequently happens that their initial impressions include a strong sense of history. Visiting early Christian sites at the eastern end of the Mediterranean basin, a traveler will discover actual congregations that go back in unbroken succession to the very origins of Christianity.
[Show full text]
An Introduction to Christian Theology
THE BOISI CENTER PAPERS ON RELIGION IN THE UNITED STATES An Introduction to Christian Theology Thoughtful, constructive interreligious dialogue depends not only upon the openness of the dialogue partners to diverse perspectives, but also upon a reliable foundation of correct information about the various beliefs being discussed. For those who desire a basic understanding of the tenets of Christian faith, this paper offers a brief history of Christianity and summarizes the central Christian beliefs in God, Jesus Christ, the Trinity, the Bible and authority, sin and reconciliation, sacraments, spiritual practices, and ethical living. INTRODUCTION This paper provides a primer on the basics of remain in the background of how Christianity is Christian theology as it is understood in the perceived and practiced in the United States; American context. It explains the major beliefs or frequently, these details may not even be familiar doctrines that are generally accepted by all to American Christians themselves. Nevertheless, Christians while also highlighting the theological some knowledge of these particulars is essential diversity of the Christian churches. In other words, to ground an accurate understanding of although all Christians adhere to the doctrines Christianity. discussed here, various groups of Christians often interpret these doctrines differently. These This paper thus provides an important disagreements usually have historical roots; thus, complement to the other papers in the Boisi Christianity’s historical development is Center series. In particular, since religious beliefs inseparable from its doctrinal development. For and religious practices always inform one another, this reason, the paper gives an overview of reading this paper together with the paper on Christianity’s historical development before Religious Practice in the United States is moving into a discussion of the major Christian recommended.
[Show full text]