Lists and Timelines
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
Importance of the Reformation
Do you have a Bible in the English language in your home? Did you know that it was once illegal to own a Bible in the common language? Please take a few minutes to read this very, very brief history of Christianity. Most modern-day Christians do not know our history—but we should! The New Testament church was founded by Jesus Christ, but it has faced opposition throughout its history. In the 50 years following the death and resurrection of Jesus, most of His 12 apostles were killed for preaching the gospel of Jesus Christ. The Roman government hated Christians because they wouldn’t bow down to their false gods or to Caesar and continued to persecute and kill Christians, such as Polycarp who they martyred in 155 AD. Widespread persecution and killing of Christians continued until 313 AD, when the emperor Constantine declared Christianity to be legal. His proclamation caused most of the persecution to stop, but it also had a side effect—the church and state began to rule the people together, effectively giving birth to the Roman Catholic Church. Over time, the Roman Catholic Church gained more and more power—but unfortunately, they became corrupted by that power. They gradually began to add things to the teachings found in the Bible. For example, they began to sell indulgences to supposedly help people spend less time in purgatory. However, the idea of purgatory is not found in the Bible, and the idea that money can improve one’s favor with God shows a complete lack of understanding of the truth preached by Jesus Christ. -
Forerunners to the Reformation
{ Lecture 19 } FORERUNNERS TO THE REFORMATION * * * * * Long before Luther nailed his 95 Theses to the Wittenberg Door, there were those who recognized the corruption within the Roman Catholic Church and the need for major reform. Generally speaking, these men attempted to stay within the Catholic system rather than attempting to leave the church (as the Protestant Reformers later would do). The Waldensians (1184–1500s) • Waldo (or Peter Waldo) lived from around 1140 to 1218. He was a merchant from Lyon. But after being influenced by the story of the fourth-century Alexius (a Christian who sold all of his belongings in devotion to Christ), Waldo sold his belongings and began a life of radical service to Christ. • By 1170, Waldo had surrounded himself with a group of followers known as the Poor Men of Lyon, though they would later become known as Waldensians. • The movement was denied official sanction by the Roman Catholic Church (and condemned at the Third Lateran Council in 1179). Waldo was excommunicated by Pope Lucius III in 1184, and the movement was again condemned at the Fourth Lateran Council in 1215. • Waldensians were, therefore, persecuted by the Roman Catholics as heretics. However, the movement survived (even down to the present) though the Waldensians were often forced into hiding in the Alps. • The Waldensian movement was characterized by (1) voluntary poverty (though Waldo taught that salvation was not restricted to those who gave up their wealth), (2) lay preaching, and (2) the authority of the Bible (translated in the language of the people) over any other authority. -
The Greek New Testament, Stephens 1550
Public Domain pdfs brought to you by http://bibletranslation.ws/palmer-translation/ JESUS BUY THE TRUTH AND SELL IT NOT Prov. 23:23 THY WORD IS TRUTH John 17:17 This text is The Greek New Testament Textus Receptus (Stephanus 1550) Prepared for the Web by Richard T. Dodds for Christian Hospitality Any feedback, including reports of errors found, would be welcome: mail to [email protected] THE COMPLETE NEW TESTAMENT th#v [Rou;y. ]Wbh'd de' e]ge;nnhse to'n ]Iessai;. 6 ]Iessai' de' e]ge;nnhse to'n Dabi'd to'n basile;a. Dabi'd de' o[ basileu'v e]ge;nnhse to'n Solomw#nta e]k th#v tou# Ou]ri;ou. 7 Solomw'n de' e]ge;nnhse to'n [Roboa;m. [Roboa'm de' THS# KAINHS# e]ge;nnhse to'n ]Abia;. ]Abia' de' e]ge;nnhse to'n ]Asa;. 8 ]Asa' de' e]ge;nnhse ; to'n ]Iwsafa;t. ]Iwsafa't de' e]ge;nnhse DIAYHKHS to'n ]Iwra;m. ]Iwra'm de' e]ge;nnhse to'n ]Ozi;an. 9 ]Ozi;av de' e]ge;nnhse = to'n ]Iwa;yam. ]Iwa;yam de' e]ge;nnhse APANTA to'n /Acaz. /Acaz de' e]ge;nnhse to'n ]Ezeki;an. 10 ]Ezeki;av de' e]ge;nnhse to'n Manassh#. Manassh#v de' e]ge;nnhse to'n ]Amw;n. ]Amw'n de' e]ge;nnhse to'n ]Iwsi;an. 11 ]Iwsi;av de' e]ge;nnhse MATTHEW to'n ]Ieconi;an kai' tou'v a]delfou'v au]tou#, e]pi' th#v metoikesi;av Babulw#nov. -
The Impact and Influence of Erasmus's Greek New Testament
HISTORICAL STUDIES The Impact and Influence of Erasmus’s Greek New Testament PETER J. GOEMAN Abstract Although often eclipsed by the giants of the Reformation, Desiderius Erasmus had a notable influence on the Reformation and the world that followed. Responsible for five editions of the Greek New Testament, his contributions include a renewed emphasis on the Greek over against the Latin of the day, as well as influence on subsequent Greek New Testaments and many translations, including Luther’s German Bible and the English King James Version. In God’s providence, Erasmus provided kindling for the fire of the Reformation.1 “ he name of Erasmus shall never perish.” Time has proved these words, spoken by one of his friends in the early 1500s, to be true. Today, Desiderius Erasmus of Rotterdam is recognized as a key figure—especially in regard to his influence on Bible translation and textual criticism. Although his fame has been Tsuperseded by the heroes of the Reformation, many of them were benefi- ciaries of his hard work. The Reformers owed him much. In the English- speaking world, the average person may not know Erasmus’s name, yet those who read the Bible today are indebted both to his contribution and to those he influenced. 1 I would like to thank my friends and colleagues Abner Chou and Will Varner for reading an earlier version of this article and providing valuable feedback. 69 70 UNIO CUM CHRISTO ›› UNIOCC.COM Much has been written about Erasmus’s life, and this article will focus on his work on the Greek New Testament. -
Scope & Sequence
God’s Prevailing Work Scope & Sequence for Volume 1: AD 30–1517 Chapter Objectives Notable Points • Demonstrate continuity between the early and modern • The Apostles church • Papias 1. Life in the Early • Emphasize the love and unity central to biblical descriptions • Tertullian Church of the church • Discuss the priorities of the early church, comparing them with Christian activity today • Explore the basis for Christian persecution, along with • Polycarp examples in the early church • The Early 2. The Persecuted • Discuss common responses to persecution, as well as the Persecutions Church view encouraged by Scripture • Note ways that God can turn the evils of persecution toward good • Discuss ways Christians have related with the world • St. Anthony • Discern appropriate ways to respond to opposition from • The Apologists 3. Living in the unbelievers World • Challenge students to develop an answer for their hope in Christ • Explain how Christianity became a legal religion in the • Constantine Roman Empire • Eusebius of 4. From Persecution • Discuss the benefits of religious freedom Nicomedia to Privilege • Examine some dangers of religious privilege • The Edicts of Milan and Thessalonica • Describe some of the heresies faced by the early church • The Ecumenical • Review biblical teaching on heresies and false teachers Councils 5. Heresies • Briefly note major ecumenical councils • The Nicene Creed • Discuss the response to major heresies, including God-given opportunities to clarify truth • Introduce the life and work of Augustine • Augustine • Note the distinctions between what Augustine called earthly • The Sack of Rome 6. No Earthly City and heavenly cities • Discuss Augustine’s later controversies • Introduce several early Christian missionaries, including the • Patrick 7. -
What Happened in the First Century -- Creation of New Testament Writings; Spread of Christianity; Rise of Persecutions
What Happened in the First Century -- Creation of New Testament Writings; Spread of Christianity; Rise of Persecutions • The words and sayings of Jesus are collected and preserved. New Testament writings are completed. • A new generation of leaders succeeds the apostles. Nevertheless, expectation still runs high that the Lord may return at any time. The end must be close. • The Gospel taken through a great portion of the known world of the Roman empire and even to regions beyond. • New churches at first usually begin in Jewish synagogues around the empire and Christianity is seen at first as a part of Judaism. • The Church faces a major crisis in understanding itself as a universal faith and how it is to relate to its Jewish roots. • Christianity begins to emerge from its Jewish womb. A key transition takes place at the time of Jewish Revolt against Roman authority. In 70 AD Christians do not take part in the revolt and relocate to Pella in Jordan. • The Jews at Jamnia in 90 AD confirm the canon of the Hebrew Scriptures. The same books are recognized as authoritative by Christians. • Persecutions test the church. Jewish historian Josephus seems to express surprise that they are still in existence in his Antiquities in latter part of first century. • Key persecutions include Nero at Rome who blames Christians for a devastating fire that ravages the city in 64 AD He uses Christians as human torches to illumine his gardens. • Emperor Domitian demands to be worshiped as "Lord and God." During his reign the book of Revelation is written and believers cannot miss the reference when it proclaims Christ as the one worthy of our worship. -
A Theological Analysis of the Non-Church Movement in Korea with a Special Reference to the Formation of Its Spirituality
A THEOLOGICAL ANALYSIS OF THE NON-CHURCH MOVEMENT IN KOREA WITH A SPECIAL REFERENCE TO THE FORMATION OF ITS SPIRITUALITY by SUN CHAE HWANG A Thesis Submitted to The University of Birmingham For the Degree of MASTER OF PHILOSOPHY School of Philosophy, Theology and Religion College of Arts and Law The University of Birmingham June 2012 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 This study provides a new theological approach for interpreting the Non- Church Movement (NCM) in Korea. Previous studies have been written from a historical perspective. Therefore, an examination of the spirituality and characteristics of the NCM from a theological standpoint is a new approach. The present study investigates the connection between the NCM and Confucianism. It attempts to highlight the influence of Confucian spirituality on the NCM, in particular the Confucian tradition of learning. It also examines the link between the NCM and Quakerism, in particular the influence of Quaker ecclesiology on the NCM. This too has not been examined in previous studies. The thesis argues that the theological roots of NCM ecclesiology lie in the relatively flat ecclesiology of the Quaker movement in the USA. -
WHO DO YOU SAY THAT I AM?: the JESUS QUESTION at CATHOLIC UNIVERSITIES and COLLEGES Dr
Verbum Incarnatum: An Academic Journal of Social Justice Volume 1 1 Article 15 1-1-2006 WHO DO YOU SAY THAT I AM?: THE JESUS QUESTION AT CATHOLIC UNIVERSITIES AND COLLEGES Dr. Glenn Ambrose Ph.D. University of the Incarnate Word, [email protected] Follow this and additional works at: https://athenaeum.uiw.edu/verbumincarnatum Part of the Sociology Commons Recommended Citation Ambrose, Dr. Glenn Ph.D. (2006) "WHO DO YOU SAY THAT I AM?: THE JESUS QUESTION AT CATHOLIC UNIVERSITIES AND COLLEGES," Verbum Incarnatum: An Academic Journal of Social Justice: Vol. 1 , Article 15. Available at: https://athenaeum.uiw.edu/verbumincarnatum/vol1/iss1/15 This Article is brought to you for free and open access by The theA naeum. It has been accepted for inclusion in Verbum Incarnatum: An Academic Journal of Social Justice by an authorized editor of The theA naeum. For more information, please contact [email protected]. Ambrose: WHO DO YOU WHOSAY THAT DO I AM?: YOU THE SAYJESUS QUESTION THAT I AT AM? CATHOLIC: UNIVERS THE JESUS QUESTION AT CATHOLIC UNIVERSITIES AND COLLEGES Glenn Ambrose University of the Incarnate Word Abstract The question concerning the identity and message <?f Jesus of Nazareth is fundamentally important for Catholic universities and colleges. This has always been true, but today's pluralistic and ecumenical setting presses us to think in new ways. This essay draws attention to two types of Christologies, one Fom "above" and one .fom "below, " that have been a part of the Christian tradition and examines their viability in contemporary Christian faith-based education. In conclusion. -
The Meaning of Faith in Buddhism and Christianity by Alfred Bloom, Emeritus Professor, University of Hawaii
The Meaning of Faith in Buddhism and Christianity by Alfred Bloom, Emeritus Professor, University of Hawaii Recently I was asked to comment on issues between Buddhism and Christianity. The inquirer was particularly concerned with the appropriateness of using the term Faith in Buddhism. As we understand it, the term Faith in the West carries Christian connotations, essentially trust in a personal God. This applies also to several other terms such as Grace or Salvation and perhaps even Heaven or Hell. We use these concepts rather loosely when discussing religion with our friends. Interaction and dialogue have been taking place between these religions more frequently as family members are likely to belong to one Faith or another. In the scholarly realm there has also been increasing dialogue between Christians and Buddhists because of the rising interest in, and spread of, Buddhism in western society. Without proper understanding of each tradition and its teaching much confusion, distortion and misunderstanding arises. Because interaction between the various Faiths is increasing, it is very important that each follower be well informed about the nature of other religions. Dialogue is not only taking place between Christians and Buddhists but with other religions as well. The general principles of each religion should be taught in our Churches or temples so members can be informed, thereby reducing religious friction in families and society. The process of interaction between Faiths is more than a question of religious beliefs, concepts or words. It also involves culture. Within each religious tradition an understanding of life, values and social relations have developed over centuries. -
THE ISSUE of REBAPTISM at Issue Is How We Are to Understand the Purpose of Baptism As Well As the Mode of Baptism
THE ISSUE OF REBAPTISM At issue is how we are to understand the purpose of baptism as well as the mode of baptism. If baptism if for the purpose of receiving forgiveness from God for past sins, then one does not have salvation prior to baptism - because salvation cannot be granted us while we are still in our sinful state. If baptism is not for the purpose of receiving forgiveness for past sins, then it is not essential to salvation because our sinful state was changed prior to baptism. In this case, baptism is understood as a required rite, but one that only "testifies" to the forgiveness, acceptance, that God has already granted us. One key text in this discussion (but not the only one) is Acts 2:38. Below are several English translation renderings of this text. King James Version - "for the remission of sins. American Standard Version - "unto the remission of sins. New King James Version - "for the remission of sins." New International Version - "for the forgiveness of your sins." Revised Standard Version - "for the forgiveness of your sins." New Revised Standard Version - "so that your sins may be forgiven." New American Standard Bible - " for the forgiveness of your sins." World English Bible - "for the forgiveness of sins." Bible in Basic English - "for the forgiveness of your sins." Contemporary English Version - "so that your sins will be forgiven." Good News Bible - "so that your sins will be forgiven." God's Word - "so that your sins will be forgiven." Young's Literal Translation - "to remission of sins." Modern King James Version -
How We Got Our Bible: Christian History Timeline Philip W
How We Got Our Bible: Christian History Timeline Philip W. Comfort EARLY DEVELOPMENT c. 1400–400 B.C. Books of the Hebrew Old Testament written c. 250–200 B.C. The Septuagint, a popular Greek translation of the Old Testament, produced A.D. 45–85? Books of the Greek New Testament written 90 and 118 Councils of Jamnia give final affirmation to the Old Testament canon (39 books)* 140-150 Marcion’s heretical “New Testament” incites orthodox Christians to establish a NT canon 303-306 Diocletian’s persecution includes confiscating and destroying New Testament Scriptures c. 305-310 Lucian of Antioch’s Greek New Testament text; becomes a foundation for later Bibles 367 Athanasius’s Festal Letter lists complete New Testament canon (27 books) for the first time 397 Council of Carthage establishes orthodox New Testament canon (27 books) c. 400 Jerome translates the Bible into Latin; this “Vulgate” becomes standard of medieval church ENGLISH VERSIONS FROM LATIN c. 650 Caedmon, a monk, puts Bible books into verse c. 735 >Historian Bede translates the Gospels 871-899 King Alfred the Great translates the Psalms and 10 Commandments 950 The 7th-century Lindisfarne Gospels receive English translation 955-1020 Aelfric translates various Bible books c. 1300 Invention of eyeglasses aids copying c. 1325 Both Richard Rolle and William Shoreham translate psalms into metrical verse 1380-1382 John Wycliffe and associates make first translation of the whole Bible into English 1388 John Purvey revises Wycliffe Bible 1455 Gutenberg’s Latin Bible—first from press ENGLISH -
Maybetoday.Org » Electronic Versions of the Bible in English.Xlsx
The English Versions of Sacred Scripture Currently Available in Electronic Bible Study Software Editions Abbr. Name Date Accordance BibleWorks Logos OliveTree PC Study Bible PocketBible WORDsearch ESV2016 English Standard Version "Permanent Text Edition" 2016 $15 BP $10 $10 AMPU Amplified Bible, 2015 Update 2015 $15 $10 NLT15 New Living Translation 2nd ed. Rel. 4 2015 $15 MEV Modern English Version 2014 $24 $10 NLT13 New Living Translation 2nd ed. Rel. 3 2013 $40 $10 TLV Tree of Life Version 2013 $24 $20 LES Lexham English Septuagint 2012 $25 TV The Voice 2012 $40 CEB Common English Bible 2011 $15 BP $15 $10 $10 EOB Eastern/Greek Orthodox Bible ‐ NT (of PATr) 2011 BP BP $24 ESV2011 English Standard Version 2nd ed. 2011 Free BP $10 EXB Expanded Bible 2011 $30 ISV2 International Standard Version 2.0 2011 $10 $15 $18 NIV11 New International Version 2011 2011 $20 BP $10 Free $24 $10 $10 OEB Open English Bible 2011 NABRE New American Bible Revised Edition 2010 $15 BP $17 $20 $24 $15 CPDV Catholic Public Domain Version 2009 EXB‐NT Expanded Bible ‐ New Testament 2009 $19 $20 $10 GUV Grammar Uses Version 2009 HCSB‐SE Holman Christian Standard Bible 2nd ed. 2009 $15 BP $10 Free $15 Free NHEB New Heart English Bible 2009 C COM Comprehensive New Testament (Clontz) 2008 $50 LEB Lexham English Bible 2008 Free C MIT MacDonald Idiomatic Translation Bible 2008 BP SAAS Saint Anthanasius Academy Septuagint 2008 $40 VW Voice in the Wilderness 2008 NETS New English Translation of the Septuagint 2007 $30 BP $25 NLT07 New Living Translation 2nd ed.