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Continuity and Tradition: the Prominent Role of Cyrillian Christology In
Jacopo Gnisci Jacopo Gnisci CONTINUITY AND TRADITION: THE PROMINENT ROLE OF CYRILLIAN CHRISTOLOGY IN FIFTEENTH AND SIXTEENTH CENTURY ETHIOPIA The Ethiopian Tewahedo Church is one of the oldest in the world. Its clergy maintains that Christianity arrived in the country during the first century AD (Yesehaq 1997: 13), as a result of the conversion of the Ethiopian Eunuch, narrated in the Acts of the Apostles (8:26-39). For most scholars, however, the history of Christianity in the region begins with the conversion of the Aksumite ruler Ezana, approximately during the first half of the fourth century AD.1 For historical and geographical reasons, throughout most of its long history the Ethiopian Church has shared strong ties with Egypt and, in particular, with the Coptic Orthodox Church of Alexandria. For instance, a conspicuous part of its literary corpus, both canonical and apocryphal, is drawn from Coptic sources (Cerulli 1961 67:70). Its liturgy and theology were also profoundly affected by the developments that took place in Alexandria (Mercer 1970).2 Furthermore, the writings of one of the most influential Alexandrian theologians, Cyril of Alexandria (c. 378-444), played a particularly significant role in shaping Ethiopian theology .3 The purpose of this paper is to highlight the enduring importance and influence of Cyril's thought on certain aspects of Ethiopian Christology from the early developments of Christianity in the country to the fifteenth and sixteenth centuries. Its aim, therefore, is not to offer a detailed examination of Cyril’s work, or more generally of Ethiopian Christology. Rather, its purpose is to emphasize a substantial continuity in the traditional understanding of the nature of Christ amongst Christian 1 For a more detailed introduction to the history of Ethiopian Christianity, see Kaplan (1982); Munro-Hay (2003). -
Faith's Framework
Faith’s Framework The Structure of New Testament Theology Donald Robinson New Creation Publications Inc. PO Box 403, Blackwood, South Australia 5051 1996 First published by Albatross Books Pty Ltd, Australia, 1985 This edition published by CONTENTS NEW CREATION PUBLICATIONS INC., AUSTRALIA, 1996 PO Box 403, Blackwood, South Australia, 5051 © Donald Robinson, 1985, 1996 National Library of Australia cataloguing–in–publication data Preface to the First Edition 7 Robinson, D. W. B. (Donald William Bradley), 1922– Preface to the Second Edition 9 Faith’s framework: the structure of New Testament theology {New ed.}. 1. The Canon and apostolic authority 11 Includes index. ISBN 0 86408 201 0. 2. The ‘gospel’ and the ‘apostle’ 4O 1. Bible. N.T.–Canon. 2. Bible. N.T.–Theology. I. Title. 225.12 3. The gospel and the kingdom of God 71 4. Jew and Gentile in the New Testament 97 This book is copyright. Apart from any use as permitted 5. The future of the New Testament Index of names 124 under the Copyright Act 1968, no part may be reproduced by any process without written permission. Index of Names 150 Inquiries should be addressed to the publisher. Cover design by Glenys Murdoch Printed at NEW CREATION PUBLICATIONS INC. Coromandel East, South Australia 7 PREFACE In 1981 I was honoured to give the annual Moore College lectures, under the title of ‘The Structure of New Testament Theology’. They have been slightly edited for publication, and I am indebted to Mr John Waterhouse of Albatross Books for his advice in this regard. I also wish to thank the Reverend Dr Peter O’Brien for his assistance in checking (and in some cases finding!) the references. -
The Apocrypha1!Deuterocanonical Books: an Evangelical View
XIV lated widely in the Hellenistic church, many have argued that (a) the Septuagint represents an Alexandrian (as opposed to a Palestinian) canon, and that (b) the early church, using a Greek Bible, there fore clearly bought into this alternative canon. In any case, (c) the Hebrew canon was not "closed" until Jamnia (around 85 C.E.), so the earliest Christians could not have thought in terms of a closed Hebrew The Apocrypha1!Deuterocanonical Books: canon. "It seems therefore that the Protestant position must be judged a failure on historical grounds."2 An Evangelical View But serious objections are raised by traditional Protestants, including evangelicals, against these points. (a) Although the LXX translations were undertaken before Christ, the LXX evidence that has D. A. CARSON come down to us is both late and mixed. An important early manuscript like Codex Vaticanus (4th cent.) includes all the Apocrypha except 1 and 2 Maccabees; Codex Sinaiticus (4th cent.) has Tobit, Judith, Evangelicalism is on many points so diverse a movement that it would be presumptuous to speak of the 1 and 2 Maccabees, Wisdom, and Ecclesiasticus; another, Codex Alexandrinus (5th cent.) boasts all the evangelical view of the Apocrypha. Two axes of evangelical diversity are particularly important for the apocryphal books plus 3 and 4 Maccabees and the Psalms of Solomon. In other words, there is no evi subject at hand. First, while many evangelicals belong to independent and/or congregational churches, dence here for a well-delineated set of additional canonical books. (b) More importantly, as the LXX has many others belong to movements within national or mainline churches. -
Syllabus, Deuterocanonical Books
The Deuterocanonical Books (Tobit, Judith, 1 & 2 Maccabees, Wisdom, Sirach, Baruch, and additions to Daniel & Esther) Caravaggio. Saint Jerome Writing (oil on canvas), c. 1605-1606. Galleria Borghese, Rome. with Dr. Bill Creasy Copyright © 2021 by Logos Educational Corporation. All rights reserved. No part of this course—audio, video, photography, maps, timelines or other media—may be reproduced or transmitted in any form by any means, electronic or mechanical, including photocopying, recording or by any information storage or retrieval devices without permission in writing or a licensing agreement from the copyright holder. Scripture texts in this work are taken from the New American Bible, revised edition © 2010, 1991, 1986, 1970 Confraternity of Christian Doctrine, Washington, D.C. and are used by permission of the copyright owner. All Rights Reserved. No part of the New American Bible may be reproduced in any form without permission in writing from the copyright owner. 2 The Deuterocanonical Books (Tobit, Judith, 1 & 2 Maccabees, Wisdom, Sirach, Baruch, and additions to Daniel & Esther) Traditional Authors: Various Traditional Dates Written: c. 250-100 B.C. Traditional Periods Covered: c. 250-100 B.C. Introduction The Deuterocanonical books are those books of Scripture written (for the most part) in Greek that are accepted by Roman Catholic and Eastern Orthodox churches as inspired, but they are not among the 39 books written in Hebrew accepted by Jews, nor are they accepted as Scripture by most Protestant denominations. The deuterocanonical books include: • Tobit • Judith • 1 Maccabees • 2 Maccabees • Wisdom (also called the Wisdom of Solomon) • Sirach (also called Ecclesiasticus) • Baruch, (including the Letter of Jeremiah) • Additions to Daniel o “Prayer of Azariah” and the “Song of the Three Holy Children” (Vulgate Daniel 3: 24- 90) o Suzanna (Daniel 13) o Bel and the Dragon (Daniel 14) • Additions to Esther Eastern Orthodox churches also include: 3 Maccabees, 4 Maccabees, 1 Esdras, Odes (which include the “Prayer of Manasseh”) and Psalm 151. -
The Bible Is a Catholic Book 8.Indd
THE BIBLE IS A CATHOLIC BOOK JIMMY AKIN © 2019 Jimmy Akin All rights reserved. Except for quotations, no part of this book may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, uploading to the internet, or by any information storage and retrieval system, without written permission from the publisher. Published by Catholic Answers, Inc. 2020 Gillespie Way El Cajon, California 92020 1-888-291-8000 orders 619-387-0042 fax catholic.com Printed in the United States of America Cover and interior design by Russell Graphic Design 978-1-68357-141-4 978-1-68357-142-1 Kindle 978-1-68357-143-8 ePub To the memory of my grandmother, Rosalie Octava Beard Burns, who gave me my first Bible. CONTENTS THE BIBLE, THE WORD OF GOD, AND YOU ................7 1. THE WORD OF GOD BEFORE THE BIBLE ................11 2. THE WORD OF GOD INCARNATE .............................. 47 3. THE WRITING OF THE NEW TESTAMENT .............. 79 4. AFTER THE NEW TESTAMENT ..........................129 Appendix I: Bible Timeline ............................... 171 Appendix II: Glossary..................................... 175 Endnotes .................................................. 179 About the Author .......................................... 181 The Bible, the Word of God, and You The Bible can be intimidating. It’s a big, thick book—much longer than most books people read. It’s also ancient. The most recent part of it was penned almost 2,000 years ago. That means it’s not written in a modern style. It can seem strange and unfamiliar to a contemporary person. Even more intimidating is that it shows us our sins and makes demands on our lives. -
Canonicity of the Bible What Is Canon Derived from Greek And
➔ Canonicity of the Bible ➔ What is canon ◆ Derived from Greek and Hebrew for a reed or cane, denoting something straight or something to measure with. ◆ It came to be applied to Scripture to denote the authoritative rule of Faith and practice, the standard of doctrine & duty ➔ How did the Church come up with the current canon of the Bible? ➔ What is the Word of God? ◆ Inspired by God and committed once and for all to writing, they impart the word of God himself without change, and make the voice of the HOly Spirit resound in the words of the prophets and apostles (Dei Verbum 21) ➔ Church divided the writings into 4 categories: (these terms weren’t used until 16th century) ◆ Protocanonical ◆ Deuterocanonical ◆ Apocryphal ◆ Pseudepigraphal ➔ Protocanonical ◆ Proto - Latin meaning “first” ◆ It is a conventional word denoting these sacred writings which have always been received by Christendom w/o dispute ◆ 59 of these books ◆ Protocanonical books of OT correspond w/ those of the Bible of the Hebrews, & the OT received by the Protestants ➔ Deuterocanonical ◆ Deutero - “second” ◆ 14 of these ● 7 OT: Wisdom, Sirach, Tobit, Judith, Baruch, 1 & 2 Maccabees ● 7 NT: Hebrews, James, Jude, 2 Peter, 2 & 3 John, Revelation ◆ These books have been contested throughout history (partly b/c of some differences in language), but long ago gained a secure footing in the Catholic Church ➔ Apocryphal ◆ Greek “apokryphos” meaning hidden things ◆ Name used for various Jewish & Christian writings that are often similar to the inspired works in the Bible, but were judged by the Church not to possess canonical authority ◆ While they aren’t included, they’re still valuable as a source of religious lit / history, preserving valuable details of the development of Judaism & Christianity, as well as offering scholars the means of tracing emergence of heretical doctrines in the nascent Christian community (ex. -
Sola Scriptura LEWIS W
CONCORDIA THEOLOGICAL MONTHLY John Theodore Mueller - A Tribute RICHARD R. CAEMM:ERER Faith Triumphant- Echoes from the Epistle to the Hebrew .. PAUL M. BRETSCHER Luther's Sola Scriptura LEWIS W. SPITZ The Conquest of Canaan According to Joshua and Judges WALTER R. ROEHRS Homiletic~ Theological Observer Book Review Tnde, for Volume XXX) OL. XXXI Dcce1nber 1960 No. 12 Luther's Sola Scriptura By LEWIS W. SPITZ, SR. F. IFTY gulden (about $470) to make from the Bible read and sometimes took I Martin a doctor of theology was his turn in reading a chapter at table. doubtless one of Elector Frederick's wisest Upon entering the cloister in 1505 he re investments - much wiser than the gen ceived his own Latin Bible, a copy bound erous amount he spent for his prodigious in red leather, which he eagerly read from collection of sacred relics. The payment day to day. When he was transferred to of this fee guaranteed his Electoral Grace Wittenberg in 1508, he was obliged to a tremendous benefit to his beloved Uni leave his copy in the cloister in Erfun, but versity of Wittenberg. To obtain this sum found other copies in Wittenberg, which of money for the promotion of his brilliant as an Augustinian he was obliged to use friar, Vicar John Staupitz had to assure daily. Thus he was prepared for his task the Elector that Luther would fill the chair as a Baccalattreus BiblicltsJ which he as of lectura in Biblia of the theological sumed in 1509.1 But all of this was merely faculty for the remainder of his life. -
|||GET||| the Canon of Scripture 1St Edition
THE CANON OF SCRIPTURE 1ST EDITION DOWNLOAD FREE F F Bruce | 9780830812585 | | | | | Biblical canon The Canon of Scripture 1st edition Greek ms. Taylor Marshall. Acts [N 4]. Yes Canticle of Canticles. August In The Canon of Scripture 1st edition lists, they may simply fall under the title "Jeremiah", while in others, they are divided in various ways into separate books. The Eastern Churches had, in general, a weaker feeling than those in the West for the necessity of making sharp delineations with regard to the canon. The only issue that remained was the Apocrypha, with some debate and discussion continuing today. The following tables reflect the current state of various Christian canons. Among other things, this text contains his purported " Letter of Appointment " from Joseph Smith and his translation of the Voree plates. Starting with that premise, we can compare writings outside the accepted canon of Scripture to see if they meet the test. This played a major role in finalizing the structure of the collection of works called the Bible. Yes Osee. These are works recognized by the Catholic, Eastern Orthodox, and Oriental Orthodox Churches as being part of scripture and thus deuterocanonical rather than apocryphalbut Protestants do not recognize them as divinely inspired. Canon Help Learn to edit Community portal Recent changes Upload file. The King James Version references some of these books by the traditional spelling when referring to them in the New Testament, such as "Esaias" for Isaiah. Yes Abdias. No early tradition? However, from this canon, he omitted the Book of Esther. Books found in both the Hebrew and the Greek are accepted by all denominations, and by Jews, these are the protocanonical books. -
Introduction to the Oriental Orthodox Churches
Introduction to the Oriental Orthodox Churches Society of St. John Chrysostom - Western Region November 14, 2015 Fr. Kyrillos Ibrahim Outline • Introduction to the Six Oriental Orthodox Churches: • The Coptic Orthodox Church of Alexandria • The Syrian Orthodox Church of Antioch and All the East • The Armenian Apostolic Church • The Ethiopian Orthodox Tewahedo Church • The Eritrean Orthodox Tewahedo Church • The Malankara Orthodox Syrian Church of India • Christology and the "Non-Chalcedonian" Churches • Theological Dialogue with the Eastern Orthodox Who are the Oriental Churches? The Oriental Orthodox churches are ancient churches which were founded in apostolic times, by apostles or by the apostles' earliest disciples. They are heirs to some of the richest and most ancient traditions in the Christian world.The majority of the members of these churches live in Ethiopia, Egypt, Eritrea, Armenia, India, Syria and Lebanon. There are also large diaspora communities in parts of the Middle East, Europe, Asia, North and South America, and Australia. Who are the Oriental Churches? The Oriental Orthodox Churches were united with Rome and Byzantium in a common profession of faith until the fifth century Council of Chalcedon (451). While the Roman and Byzantine Churches came to accept Chalcedon as the Fourth Ecumenical Council, the Oriental Orthodox Churches acknowledge only the first three. Who are the Oriental Churches? The history of the Oriental Orthodox churches has been marked by ceaseless persecutions under the Byzantine, Persian, Muslim and Ottoman powers. The sufferings have had a profound impact on their life, witness, theology and spirituality. In spite of their continuous suffering, these churches have sustained themselves through constant efforts of renewal. -
International Joint Commission for Theological Dialogue Between the Catholic Church and the Oriental Orthodox Churches
INTERNATIONAL JOINT COMMISSION FOR THEOLOGICAL DIALOGUE BETWEEN THE CATHOLIC CHURCH AND THE ORIENTAL ORTHODOX CHURCHES REPORT Fourteenth Meeting Rome, January 22-27, 2017 The fourteenth meeting of the International Joint Commission for Theological Dialogue between the Catholic Church and the Oriental Orthodox Churches took place in Rome from January 22 to 27, 2017, hosted by the Pontifical Council for Promoting Christian Unity. It was chaired jointly by His Eminence Cardinal Kurt Koch, President of the Pontifical Council for Promoting Christian Unity, and by His Eminence Metropolitan Bishoy of Damiette. Joining delegates from the Catholic Church were representatives of the following Oriental Orthodox Churches: the Antiochian Syrian Orthodox Church, the Armenian Apostolic Church (Catholicosate of All Armenians and Catholicosate of the Holy See of Cilicia), the Coptic Orthodox Church, the Ethiopian Orthodox Tewahedo Church, and the Malankara Orthodox Syrian Church. No representative of the Eritrean Orthodox Tewahedo Church was able to attend. The two delegations met separately on January 22 and 23. Plenary sessions were held January 24-27, each of which began with a brief prayer service based on material prepared for the Week of Prayer for Christian Unity. During the first plenary session, recent developments in the relations between the two communions were discussed. These included: the visit of His Holiness Abune Mathias I to Rome (26-29 February), when he was received by His Holiness Pope Francis; the Apostolic Journey of His Holiness Pope Francis to Armenia (24-26 June); the meeting of the General Assembly of the Middle East Council of Churches in Amman (6-8 September). -
The Faith Effect
The Faith Effect A Facilitator Manual to Train Ethiopian Orthodox Tewahedo Church (EOTC) Faith Leaders THE FAITH EFFECT Early Marriage and Female Genital Cutting A Facilitator Manual To Train Muslim Faith Leaders Table of Contents Curriculum & Activities Acknowledgements i Introduction for Trainers iii Goals of Training iii Preparation iii Location of Trainings v Materials vi Do’s and Don’ts vi A Note About Using This Training Manual vii Day 1: Welcome and Introduction Day 1 Goals 1 1.1 Welcome 1 1.2 Getting to Know Each Other 3 1.3 Key Terms and Definitions 4 Daily Wrap-Up 7 Day 1 Evaluation Checklist 7 Day 2: Female Genital Cutting (FSG) Day 2 Goals 9 2.1 Ice Breaker 9 2.2 FGC Sociological/Cultural Unit 11 2.3 FGC Sociological/Cultural Modeling Tool 16 2.4 FGC Anatomy/Health Unit 21 2.5 FGC Policy Unit 27 2.6 FGC Programs Unit 31 2.7 FGC Theology Unit 32 Daily Wrap-Up 34 Day 2 Evaluation Checklist 34 Day 3: Early Marriage (EM) Day 3 Goals 35 3.1 Ice Breaker 35 3.2 EM Sociological/Cultural Unit 37 3.3 EM Sociological/Cultural Modeling Tool 42 3.4 EM Anatomy/Health Unit 45 3.5 EM Policy Unit 51 3.6 EM Programs Unit 54 3.7 EM Theology Unit 56 EOTC Six-Point Resolution on FGC and Gender-Based Violence 59 Daily Wrap-Up 61 Day 4: FL Equipping, Wrap-Up & Closing Ceremony Day 4 Goals 63 4.1 Ice Breaker Activity (Role Play) 63 4.2 FGC Tool Presentation and Practice Unit 66 4.3 Group Discussion of Lessons Learned 68 4.4 Declaration 72 4.5 Training Certificates 74 4.6 Billboard Revealing Ceremony (if applicable) 74 4.7 Closing Speeches (Participants, NGO’s, Government Officials) 76 6 i Acknowledgements This Facilitator Training Manual is based on a previously prepared manual by Samson Estifanos Hailegiorgis (MD, MPH, PhD), in collaboration with the Center for Interfaith Action on Global Poverty (CIFA) and the Nike Foundation. -
The Shade of the Divine Approaching the Sacred in an Ethiopian Orthodox Christian Community
London School of Economics and Political Science The Shade of the Divine Approaching the Sacred in an Ethiopian Orthodox Christian Community Tom Boylston A thesis submitted to the Department of Anthropology of the London School of Economics for the degree of Doctor of Philosophy, London, March 2012 1 Declaration I certify that the thesis I have presented for examination for the MPhil/PhD degree of the London School of Economics and Political Science is solely my own work other than where I have clearly indicated that it is the work of others (in which case the extent of any work carried out jointly by me and any other person is clearly identified in it). The copyright of this thesis rests with the author. Quotation from it is permitted, provided that full acknowledgement is made. This thesis may not be reproduced without my prior written consent. I warrant that this authorisation does not, to the best of my belief, infringe the rights of any third party. I declare that my thesis consists of 85956 words. 2 Abstract The dissertation is a study of the religious lives of Orthodox Christians in a semi‐ rural, coffee‐producing community on the shores of Lake Tana in northwest Ethiopia. Its thesis is that mediation in Ethiopian Orthodoxy – how things, substances, and people act as go‐betweens and enable connections between people and other people, the lived environment, saints, angels, and God – is characterised by an animating tension between commensality or shared substance, on the one hand, and hierarchical principles on the other. This tension pertains to long‐standing debates in the study of Christianity about the divide between the created world and the Kingdom of Heaven.