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Fathers of the Church, Part 2: the Latin (Or Western) Fathers
Fathers of the Church, Part 2: The Latin (or Western) Fathers A previous In Focus explored some of the great Fathers of the Eastern, or Greek, Church. This week the Latin (Western) Fathers are highlighted. While there is no official list of the Fathers, since the fifth century the criteria for selection has been that the individuals lived holy lives, were orthodox in their teachings and writings, lived during antiquity (the first through seventh centuries) and have been approved by the Church. According to some historians, there are more than 100 total Church Fathers (East and West); many of the same names are found on the different lists. The Fathers helped define, establish and promote the dogmas of the Catholic faith. They not only explained and advanced Christianity, but they stood against those who would defame, deny or exploit our Lord, Jesus Christ. This author is not able to adequately measure or describe the sanctity of these men, who were popes, bishops, theologians, apologists and writers. Some are saints, and all gave themselves in the service of the Lord. Here are a handful among the giants from the Western Church who have the title Church Father. They are categorized by those who lived just before the Council of Nicea, those in the era of Nicea and those after the council, up through the seventh century. Part one about the Greek (Eastern) Church Fathers was published Jan. 21 and can be found at: bit.ly/fatherspart1. Ante-Nicea Fathers Tertullian (c. 155-220) Tertullian Public domain The Fathers of the Western Church begin with Tertullian in the second century. -
The History of Christianity
The History of Christianity BARNET SACRE June 2012 The Task • Is huge • Complicated • Many people have different & very strongly held opinions about it The History of Christianity • Christianity began as a small sect in a rather remote part of the Roman Empire to become one of the world’s major religions • How did it happen? • What were the main events in its history? • My main source has been ‘A History of Christianity’ by Diarmaid Mac Culloch. Jesus the Jew • Jesus grew up in Galilee, part of the Roman province of Palestine & lived the life of a Jew • He spoke at the synagogue • He came to the Temple at Jerusalem for festivals • ‘Jesus the Jew’ by Geza Vermes Beginnings • Initially Christianity was regarded as a movement among a small group of Jews. After Jesus’ death c 30 CE his followers began to spread his ideas. • From the beginning there was some conflict between those who tried to keep the Mosaic Law & those who believed that to follow it was no longer necessary in the new religion. Early Church • Peter and the Gentiles – Acts 10 • The Apostles – Church Planting – Martyrdom The Locations of the Deaths of the Apostles Roman Empire • By 2C Christians can be found throughout Roman Empire & beyond. In Rome they are a substantial group but still seen as a small, minority immigrant group. They spoke Greek not Latin. Gradually a move from meeting in houses to dedicated buildings took place & Rome became a pilgrimage site. Wandering preachers were banned & the role of women slowly diminished. • Various groups began to express ideas that proved controversial (Montanism, Gnostcism) & the relationship of religion to philosophy provided some tension. -
A Letter to Pope Francis Concerning His Past, the Abysmal State of Papism, and a Plea to Return to Holy Orthodoxy
A Letter to Pope Francis Concerning His Past, the Abysmal State of Papism, and a Plea to Return to Holy Orthodoxy The lengthy letter that follows was written by His Eminence, the Metropolitan of Piraeus, Seraphim, and His Eminence, the Metropolitan of Dryinoupolis, Andrew, both of the Church of Greece. It was sent to Pope Francis on April 10, 2014. The Orthodox Christian Information Center (OrthodoxInfo.com) assisted in editing the English translation. It was posted on OrthodoxInfo.com on Great and Holy Monday, April 14, 2014. The above title was added for the English version and did not appear in the Greek text. Metropolitan Seraphim is well known and loved in Greece for his defense of Orthodoxy, his strong stance against ecumenism, and for the philanthropic work carried out in his Metropolis (http://www.imp.gr/). His Metropolis is also well known for Greece’s first and best ecclesiastical radio station: http://www.pe912fm.com/. This radio station is one of the most important tools for Orthodox outreach in Greece. Metropolitan Seraphim was born in 1956 in Athens. He studied law and theology, receiving his master’s degree and his license to practice law. In 1980 he was tonsured a monk and ordained to the holy diaconate and the priesthood by His Beatitude Seraphim of blessed memory, Archbishop of Athens and All Greece. He served as the rector of various churches and as the head ecclesiastical judge for the Archdiocese of Athens (1983) and as the Secretary of the Synodal Court of the Church of Greece (1985-2000). In December of 2000 the Holy Synod of the Ecumenical Patriarch elected him as an auxiliary bishop of the Holy Archdiocese of Australia in which he served until 2002. -
QUESTION 39 Schism We Next Have to Consider the Vices That Are Opposed to Peace and That Involve Deeds: Schism (Schisma) (Quest
QUESTION 39 Schism We next have to consider the vices that are opposed to peace and that involve deeds: schism (schisma) (question 39); strife (rixa) (question 41); sedition (seditio) (question 42); and war (bellum) (question 40). On the first topic there are four questions: (1) Is schism a special sin? (2) Is schism a more serious sin than unbelief? (3) Do schismatics have any power? (4) Are schismatics appropriately punished with excommunication? Article 1 Is schism a special sin? It seems that schism is not a special sin: Objection 1: As Pope Pelagius says, “Schism (schisma) sounds like scissor (scissura).” But every sin effects some sort of cutting off—this according to Isaiah 59:2 (“Your sins have cut you off from your God”). Therefore, schism is not a special sin. Objection 2: Schismatics seem to be individuals who do not obey the Church. But a man becomes disobedient to the precepts of the Church through every sin, since sin, according to Ambrose, “is disobedience with respect to the celestial commandments.” Therefore, every sin is an instance of schism. Objection 3: Heresy likewise cuts a man off from the unity of the Faith. Therefore, if the name ‘schism’ implies being cut off, then schism does not seem to differ as a special sin from the sin of unbelief. But contrary to this: In Contra Faustum Augustine distinguishes schism from heresy as follows: “Schism is believing the same things as the others and worshiping with the same rites, but being content merely to split the congregation, whereas heresy is believing things that are diverse from what the Catholic Church believes.” Therefore, schism is not a general sin. -
ABSTRACT Savannah Dehart. BRACTEATES AS INDICATORS OF
ABSTRACT Savannah DeHart. BRACTEATES AS INDICATORS OF NORTHERN PAGAN RELIGIOSITY IN THE EARLY MIDDLE AGES. (Under the direction of Michael J. Enright) Department of History, May 2012. This thesis investigates the religiosity of some Germanic peoples of the Migration period (approximately AD 300-800) and seeks to overcome some difficulties in the related source material. The written sources which describe pagan elements of this period - such as Tacitus’ Germania, Bede’s Ecclesiastical History of the English People, and Paul the Deacon’s History of the Lombards - are problematic because they were composed by Roman or Christian authors whose primary goals were not to preserve the traditions of pagans. Literary sources of the High Middle Ages (approximately AD 1000-1400) - such as The Poetic Edda, Snorri Sturluson’s Prose Edda , and Icelandic Family Sagas - can only offer a clearer picture of Old Norse religiosity alone. The problem is that the beliefs described by these late sources cannot accurately reflect religious conditions of the Early Middle Ages. Too much time has elapsed and too many changes have occurred. If literary sources are unavailing, however, archaeology can offer a way out of the dilemma. Rightly interpreted, archaeological evidence can be used in conjunction with literary sources to demonstrate considerable continuity in precisely this area of religiosity. Some of the most relevant material objects (often overlooked by scholars) are bracteates. These coin-like amulets are stamped with designs that appear to reflect motifs from Old Norse myths, yet their find contexts, including the inhumation graves of women and hoards, demonstrate that they were used during the Migration period of half a millennium earlier. -
Events of the Reformation Part 1 – Church Becomes Powerful Institution
May 20, 2018 Events of the Reformation Protestants and Roman Catholics agree on first 5 centuries. What changed? Why did some in the Church want reform by the 16th century? Outline Why the Reformation? 1. Church becomes powerful institution. 2. Additional teaching and practices were added. 3. People begin questioning the Church. 4. Martin Luther’s protest. Part 1 – Church Becomes Powerful Institution Evidence of Rome’s power grab • In 2nd century we see bishops over regions; people looked to them for guidance. • Around 195AD there was dispute over which day to celebrate Passover (14th Nissan vs. Sunday) • Polycarp said 14th Nissan, but now Victor (Bishop of Rome) liked Sunday. • A council was convened to decide, and they decided on Sunday. • But bishops of Asia continued the Passover on 14th Nissan. • Eusebius wrote what happened next: “Thereupon Victor, who presided over the church at Rome, immediately attempted to cut off from the common unity the parishes of all Asia, with the churches that agreed with them, as heterodox [heretics]; and he wrote letters and declared all the brethren there wholly excommunicate.” (Eus., Hist. eccl. 5.24.9) Everyone started looking to Rome to settle disputes • Rome was always ending up on the winning side in their handling of controversial topics. 1 • So through a combination of the fact that Rome was the most important city in the ancient world and its bishop was always right doctrinally then everyone started looking to Rome. • So Rome took that power and developed it into the Roman Catholic Church by the 600s. Church granted power to rule • Constantine gave the pope power to rule over Italy, Jerusalem, Constantinople and Alexandria. -
Causes and Consequences of the Protestant Reformation Sascha O
Chapman University Chapman University Digital Commons ESI Working Papers Economic Science Institute 2016 Causes and Consequences of the Protestant Reformation Sascha O. Becker University of Warwick Steven Pfaff University of Washington Jared Rubin Chapman University, [email protected] Follow this and additional works at: http://digitalcommons.chapman.edu/esi_working_papers Part of the Christian Denominations and Sects Commons, Christianity Commons, Econometrics Commons, Economic Theory Commons, History of Christianity Commons, and the Other Economics Commons Recommended Citation Becker, S.O., Pfaff, S., & Rubin, J. (2016). Causes and consequences of the Protestant Reformation. ESI Working Paper 16-13. Retrieved from http://digitalcommons.chapman.edu/esi_working_papers/178 This Article is brought to you for free and open access by the Economic Science Institute at Chapman University Digital Commons. It has been accepted for inclusion in ESI Working Papers by an authorized administrator of Chapman University Digital Commons. For more information, please contact [email protected]. Causes and Consequences of the Protestant Reformation Comments Working Paper 16-13 This article is available at Chapman University Digital Commons: http://digitalcommons.chapman.edu/esi_working_papers/178 Causes and Consequences of the Protestant Reformation* Sascha O. Becker† Steven Pfaff‡ University of Warwick University of Washington Jared Rubin§ Chapman University The Protestant Reformation is one of the defining events of the last millennium. Nearly 500 years after the Reformation, its causes and consequences have seen a renewed interest in the social sciences. Research in economics, sociology, and political science increasingly uses detailed individual-level, city-level, and regional-level data to identify drivers of the adoption of the Reformation, its diffusion pattern, and its socioeconomic consequences. -
The Person of Christ in the Seventh–Day Adventism: Doctrine–Building and E
Middlesex University Research Repository An open access repository of Middlesex University research http://eprints.mdx.ac.uk Butoiu, Nicolae (2018) The person of Christ in the Seventh–day Adventism: doctrine–building and E. J. Wagonner’s potential in developing christological dialogue with eastern Christianity. PhD thesis, Middlesex University / Oxford Centre for Mission Studies. [Thesis] Final accepted version (with author’s formatting) This version is available at: https://eprints.mdx.ac.uk/24350/ Copyright: Middlesex University Research Repository makes the University’s research available electronically. Copyright and moral rights to this work are retained by the author and/or other copyright owners unless otherwise stated. The work is supplied on the understanding that any use for commercial gain is strictly forbidden. A copy may be downloaded for personal, non-commercial, research or study without prior permission and without charge. Works, including theses and research projects, may not be reproduced in any format or medium, or extensive quotations taken from them, or their content changed in any way, without first obtaining permission in writing from the copyright holder(s). They may not be sold or exploited commercially in any format or medium without the prior written permission of the copyright holder(s). Full bibliographic details must be given when referring to, or quoting from full items including the author’s name, the title of the work, publication details where relevant (place, publisher, date), pag- ination, and for theses or dissertations the awarding institution, the degree type awarded, and the date of the award. If you believe that any material held in the repository infringes copyright law, please contact the Repository Team at Middlesex University via the following email address: [email protected] The item will be removed from the repository while any claim is being investigated. -
Who Are Christians in the Middle East?
Who Are Christians in the Middle East? Seven Churches, each bearing a great and ancient history with Patriarch, who chose as his patriarchal seat the monastery at unique liturgical traditions and culture, comprise the Catho- Bzommar, Lebanon. After a brief relocation to Constantinople, lic Church in the Middle East. Each of these Churches is in the Patriarch of Cilicia of Armenian Catholics returned his seat full communion with Rome, but six with an Eastern tradition to Bzommar, with his residence and offices in Beirut, Lebanon. are sui iuris, or self-governing, and have their own Patriarchs. The Chaldean Catholic Church has almost 500,000 mem- All these Churches are Arabic-speaking and immersed in Ar- bers, with about 60 percent residing in the Middle East. The abic culture. Chaldeans are historically concentrated in Iraq as they came The Maronite Catholic Church is the largest of the East- from the Assyrian Church of the East. In 1552, a group of As- ern Catholic Churches in the Middle East at around 3 million syrian bishops decided to seek union with Rome. Although members. It has a strong presence in Lebanon, with smaller Pope Julius III proclaimed Patriarch Simon VIII Patriarch “of communities in Syria, Jordan, Cyprus, and the Holy Land. the Chaldeans,” pro- and anti-Catholic parties struggled with- However, slightly over half its members have emigrated from in the Assyrian Church of the East until 1830, when another the Middle East to countries such as Argentina, Brazil, Aus- Chaldean Patriarch was appointed. The Patriarch of Babylon of tralia, Mexico, Canada, and the United States. -
The Exercise of the Primacy: Continuing the Dialogue Edited by Phyllis Zagano and Terrence W
372 Catholic Educatiotj/March 1999 soned Catholic educators in a variety of ways. It is well worth reading and adding to one's library and will prove a valuable reference and tool for many years to come. Elaine M. Schuster is superintendent of schools in the Archdiocese of Chicago. THE EXERCISE OF THE PRIMACY: CONTINUING THE DIALOGUE EDITED BY PHYLLIS ZAGANO AND TERRENCE W. TILLEY. CROSSROAD PUBLISHING CO., 1998. Reviewed by Robert Burns, O.P. he Exercise of the Primacy is a fascinating study. The cornerstone of the T book is the lecture presented at Oxford University on June 29, 1996, by John R. Quinn, the retired Archbishop of San Erancisco. The lecture, titled "The Exercise of Primacy and the Costly Call to Unity," is Archbishop Quinn's response to Pope John Paul II's encyclical, Ut Unum Sint (That All May Be One). In San Francisco on November 22, 1997, the Roman Catholic Study Group of the American Academy of Religion hosted a dialogue between scholars and Quinn on his Oxford lecture. This volume presents the responses and comments of five scholars, Quinn's response to the scholars and final comments by the editors, Phyllis Zagano and Terrence W. Tilley, on both the topic and the project. Quinn's lecture is a caring response to Ut Unum Sint. In his encyclical Pope John Paul cites his remarks to the Patriarch of Constantinople: "I insis- tently pray the Holy Spirit to shine his light upon us, enlightening all the Pastors and theologians of our Churches that we may seek—together of course—the forms in which this ministry (of Peter) -
Concept of a Crusade Within Each Faith in an Attempt to Ascertain the Roots of the Actions of Christian and Muslim Crusades
InSight: RIVIER ACADEMIC JOURNAL, VOLUME 5, NUMBER 2, FALL 2009 CONCEPT OF A CRUSAID Thomas Jackson* Master of Arts in Teaching Social Studies Program, Rivier College Keywords: Crusades, Islam, Pope, Warfare, Christianity Abstract Mention the word Crusade and depending on who is listening, the word's meaning and cultural impact varies significantly. Specifically, the Medieval Crusades, often traditionally defined by historians as offensive military campaigns waged by Christians to recapture the Holy Land from Muslims are held out as an example of western exploitation of Islam. Much work by authors such as John M. Riddle and Jonathan Riley-Smith has highlighted the historical events but has not considered the possibility these Crusades were defensive actions to counter previous Islamic advances into Christian territories. This paper will first examine the origins of Christianity and Islam, their spread, and the general concept of a Crusade within each faith in an attempt to ascertain the roots of the actions of Christian and Muslim Crusades. There will be an examination of the early Islamic advances into the Christian Levant. The work will assess the 1094 call for help by Byzantine Emperor Alexius Comnenus I to thwart the Seljuk Muslim invaders. The paper will also examine the abhorrent Western European behavior during the Crusades. Finally, in a thoughtful postmortem analysis, the case will made that if the Crusades were not undertaken, Europe and its culture that we know today may not have existed. Introduction Mention the word Crusades and depending on who you converse with, the word's connotation and historical impact varies significantly with Christians and Muslims often holding diametrically opposing views. -
Papal Primacy Church and Papal Infallibility Apostolic Succession
The Catholic Faith Papal Primacy Papal Primacy Compare Matthew 16:13-19 with Isaiah 22:19-22. Papacy: The supreme jurisdiction and ministry of the Pope as shepherd of the whole Church. As successor of St. Peter, and therefore Bishop of Rome and Vicar of Christ, the Pope is the perpetual and visible principle of unity in faith and communion in the Church (CCC 882). Primacy (Pope): The successor of St. Peter as Bishop of Rome and Supreme Pontiff of the universal Catholic Church. The Pope exercises a primacy of authority as Vicar of Christ and shepherd of the whole Church; he receives the divine assistance promised by Christ to the Church when he defines infallibly a doctrine of faith or morals (CCC 880-882). Church and Papal Infallibility Infallibility: The gift of the Holy Spirit to the Church whereby the pastors of the Church, the pope and bishops in union with him, can definitively proclaim a doctrine of faith or morals for the belief of the faithful (CCC 891). This gift is related to the inability of the whole body of the faithful to err in matters of faith and morals (CCC 92). Magisterium: The living, teaching office of the Church, whose task it is to give as authentic interpretation of the word of God, whether in its written form (Sacred Scripture), or in the form of Tradition. The Magisterium ensures the Church’s fidelity to the teaching of the Apostles in matters of faith and morals (CCC 85, 890, 2033). Apostolic Succession Apostolic Succession: The handing on of apostolic preaching and authority from the Apostles to their successors the bishops through the laying on of hands, as a permanent office in the Church (CCC 77, 861).