The Theological Legacy of St. Cyprian

1963 ◽  
Vol 14 (2) ◽  
pp. 139-149 ◽  
Author(s):  
M. F. Wiles
Keyword(s):  
Catholic Church ◽  
Prima Facie ◽  
The Other ◽  
Third Century ◽  
Religious Leader ◽  
The Third ◽  
Critical Scrutiny ◽  
Do So ◽  
The Catholic Church

‘Into theology Cyprian scarcely ever entered’, wrote W. D. Niven, yet d'Alès's book La Théologie de S. Cyprien covers more than 400 pages without appearing to be dealing with a non-existent subject. The prima facie conflict is not difficult to resolve. A religious leader can no more help talking theology, whether consciously intending to do so or not, than Molière's M. Jourdain could help talking prose. An unconscious theology, indeed, can be every bit as important and as influential as a fully selfconscious one; in fact, its influence is very liable to be the greater, because succeeding generations are less likely to be aware of it and so less likely to submit it to critical scrutiny and review. In no case is this largely-unconscious influence more significant than in the case of Cyprian. All the other outstanding writers of the third-century western Church ended their days in schism. Tertullian, Hippolytus and Novatian were all far greater theologians than Cyprian, but all three broke from the catholic Church in support of the rigorist cause. In spite of this fact, their importance for later theology remains considerable. But that importance is a fully conscious theological one. Where their ideas were accepted and developed, it was because they carried conscious conviction as theological ideas; the fact of who it was who was the father of the ideas did little to commend them.

scholarly journals DONATUS' RESISTANCE TO ROMAN POWER, BETWEEN THE 3RD AND 5TH CENTURIES AD

2021 ◽  
Vol 03 (06) ◽  
pp. 21-29
Author(s):  
Temam NASEREDDIN
Keyword(s):  
Catholic Church ◽  
Religious Movement ◽  
Third Century ◽  
The Third ◽  
The Will ◽  
Popular Classes ◽  
The Stability ◽  
The Many ◽  
The Church ◽  
The Catholic Church

According to the term Catholic polemicists, historians such as Opitat Milév and Saint Augustin, who called the anti-Romanian movement and the Catholic Church of Carthage loyal to it, called the Donatismus, a Christian religious movement that appeared in Morocco in the third century AD and flourished between the fourth and fifth centuries AD, which was named after one of its great founders (Donatus), a Christian cleric born in Tivest (present-day Algeria), who refused to submit to the will of the emperor, and the resistance of the Catholic bishops of Carthage who They contented themselves with being under the banner of the emperor and the Roman authority, Those conditions in which Donatus saw a severe indignation from the principles of Christ and a shattering of the strength of the faithful believers in Christianity, an outright retreat from true Christianity, a religious apostasy and a betrayal of the victims of oppression (martyrs). Donatism emerged in the form of an independent religious current opposing the Church of Carthage, a reason that was sufficient for the beginning of the conflict between Donatism and its allies from The lower popular classes, together with the Church of Carthage and the Romanian authority, were evident in the many revolutions throughout Morocco, represented by the revolutions of the Circum Cellas, who tasted the woes of the Romanian authority and the Catholic Christians in Morocco, and the revolts of the Fermus brothers and after Gildon (Ghildon), However, the Romanian authority did not remain static, but rather used all its capabilities to quell these revolutions and eliminate this Donatian bee that was able to strike the stability of the Romans and Catholics in Morocco.

scholarly journals Heretical baptism in debate

2009 ◽  
Vol 43 (3) ◽  
Author(s):  
A. Van de Beek
Keyword(s):  
North Africa ◽  
Catholic Church ◽  
Fifth Century ◽  
Third Century ◽  
Early Christian ◽  
The Third ◽  
Salutary Effect ◽  
The Church ◽  
The Catholic Church

It is generally stated that acceptance of heretics in the Catholic Church without baptism has always been normal use in the church and has been confirmed by general councils. The only exceptions would be some groups in North Africa in the third through the fifth century. This opinion is mainly based on Au- gustine’s “De baptismo”. The author of this article argues that Augustine is historically incorrect and systematically weak in this respect. Baptism of converted heretics was normal, except from Rome, and even the council of Nicea confirms that normal use. The bishop of Rome in the fifties of the third century, Stephan, had his own reasons for refusing to rebaptise heretics. Augustine’s view that the baptismal rite and its salutary effect by faith can be received separately is a break with early Christian ecclesiology and its impact on the Western Church has been enormous.

Spiritual Avatars

2016 ◽  
Author(s):  
April D. DeConick
Keyword(s):  
Catholic Church ◽  
Third Century ◽  
The Third ◽  
The Catholic Church

Valentinian Christians functioning within the Catholic Church until the third century when they were expelled; shared teachings and rituals with Catholics, while elaborating and redefining them; divine humans and angelic twins; sacred marriage and holy eroticism; Valentinus; Ptolemy; Heraclean; Marcus. Engages the movie, “Avatar.”

Gillows’ Furnishings for Catholic Chapels, 1750-1800

1992 ◽  
Vol 28 ◽  
pp. 363-379
Author(s):  
Lindsay Boynton
Keyword(s):  
Catholic Church ◽  
The Other ◽  
Fanny Burney ◽  
Other Hand ◽  
National Memory ◽  
George Iii ◽  
Do So ◽  
The Catholic Church ◽  
Gordon Riots

When Catholic Emancipation came at last in 1829 it was the culmination of half a century’s agitation. The first landmark was the Relief Act of 1778, which repealed most of the penal legislation of the 1690S, and the second was the Act of 1791, which, in effect, removed penal restraint on Catholic worship in England. Of course, both the anti-Catholic hysteria of the Gordon Riots which followed the 1778 Act and the repression after the rebellions of 1715 and ’45 have remained vivid in the national memory. On the other hand, we ought to recall how Defoe observed that Durham was full of Catholics, Svho live peaceably and disturb nobody, and nobody them; for we … saw them going as publickly to mass as the Dissenters did on other days to their meetinghouse.’ After the death of the Old Pretender in 1766 the Pope recognized George III de facto and ordered the Catholic Church to pay no royal honours to ‘Charles III’. The penal laws on church-going were now only lightly enforced and then usually at the behest of informers, until the 1778 Act frustrated them, since it was no longer illegal for a priest to say Mass. Thomas Weld of Lulworth Castle (the head of probably the richest Catholic family in the kingdom) maintained six chaplains in different houses; his ability to do so must have been helped by the fact that the Lulworth estate had not paid the double land tax, for which it was theoretically liable, since 1725.* Mr Weld deliberately flouted the remaining archaic laws by building a handsome chapel in his grounds (‘truly elegant,—a Pantheon in miniature,—and ornamented with immense expense and richness’, said Fanny Burney).

Lamennais

1947 ◽  
Vol 9 (2) ◽  
pp. 205-229 ◽  
Author(s):  
Waldemar Gurian
Keyword(s):  
Nineteenth Century ◽  
Catholic Church ◽  
Early Church ◽  
The Third ◽  
Vatican Council ◽  
Papal Infallibility ◽  
History Of ◽  
The Church ◽  
The Catholic Church

The history of the Catholic Church includes men who, after brilliant services to the Church, died outside her fold. Best known among them is Tertullian, the apologetic writer of the Early Church; less known is Ochino, the third vicar-general of the Capuchins, whose flight to Calvin's Geneva almost destroyed his order. In the nineteenth century there were two famous representatives of this group. Johann von Doellinger refused, when more than seventy years old, to accept the decision of the Vatican Council about papal infallibility. He passed away in 1890 unreconciled, though he had been distinguished for years as the outstanding German Catholic theologian. Félicité de la Mennais was celebrated as the new Pascal and Bossuet of his time before he became the modern Tertullian by breaking with the Church because Pope Gregory XVI rejected his views on the relations between the Church and die world. As he lay deathly ill, his niece, “Madame de Kertanguy asked him: ‘Féli, do you want a priest? Surely, you want a priest?’ Lamennais answered: ‘No.’ The niece repeated: ‘I beg of you.’ But he said with a stronger voice: ‘No, no, no.

Danebury, Hampshire: Second Interim Report on the Excavations 1971–5

1976 ◽  
Vol 56 (2) ◽  
pp. 198-216 ◽  
Author(s):  
Barry Cunliffe
Keyword(s):  
Fifth Century ◽  
Second Century ◽  
The Other ◽  
Third Century ◽  
Interim Report ◽  
The Third ◽  
The Hill ◽  
Religious Nature ◽  
Continuous Strip

SummaryThe results of five seasons of excavation (1971–5) are summarized. A continuous strip 30–40 m. wide extending across the centre of the fort from one side to the other was completely excavated revealing pits, gullies, circular stake-built houses, rectangular buildings, and 2-, 4-, and 6-post structures, belonging to the period from the sixth to the end of the second century B.C. The types of structures are discussed. A sequence of development, based largely upon the stratification preserved behind the ramparts, is presented: in the sixth–fifth century the hill was occupied by small four-post ‘granaries’ possibly enclosed by a palisade. The first hill-fort rampart was built in the fifth century protecting houses, an area of storage pits, and a zone of 4-and 6-post buildings laid out in rows along streets. The rampart was heightened in the third century, after which pits continued to be dug and rows of circular houses were built. About 100 B.C. rectangular buildings, possibly of a religious nature, were erected, after which the site was virtually abandoned. Social and economic matters are considered. The excavation will continue.

V. Models of Dissent: The Chicano Movement in the Roman Catholic Church

Horizons ◽  
2018 ◽  
Vol 45 (1) ◽  
pp. 146-149
Author(s):  
Jason Steidl
Keyword(s):  
Case Studies ◽  
Catholic Church ◽  
Roman Catholic ◽  
The Other ◽  
Roman Catholic Church ◽  
Chicano Movement ◽  
Catholic Priests ◽  
The Church ◽  
Successes And Failures ◽  
The Catholic Church

This contribution to the roundtable will compare two forms of protest in the church—one that is radical and challenges the church from the outside, and the other that is institutional and challenges the church from the inside. For case studies, I will compare Católicos Por La Raza (CPLR), a group of Chicano students that employed dramatic demonstrations in its protest of the Catholic Church, and PADRES, an organization of Catholic priests that utilized the tools at its disposal to challenge racism from within the hierarchy. I will outline the ecclesiologies of CPLR and PADRES, the ways in which these visions led to differing means of dissent, and the successes and failures of each group.

scholarly journals The Wrong Practice Of Anointing Oil In The Church According To James 5:14 A Theological study

2020 ◽  
Vol 3 (2) ◽  
pp. 5-20
Author(s):  
Sayangi Laia ◽  
Harman Ziduhu Laia ◽  
Daniel Ari Wibowo
Keyword(s):  
New Testament ◽  
Catholic Church ◽  
First Century ◽  
The Other ◽  
Other Hand ◽  
The New Testament ◽  
Theological Study ◽  
The Church ◽  
The Catholic Church

The practice of anointing with oil has been done in the church since the first century to the present. On the other hand, there are also churches which have refused to do this. The practice of anointing with oil has essentially lifted from James 5:14. This text has become one of one text in the New Testament which is quite difficult to understand and bring a variety of views. Not a few denominations of the church understand James 5:14 is wrong, even the Catholic church including in it. The increasingly incorrect practice of anointing in the church today, that can be believed can heal disease physically and a variety of other functions push back the author to check the text of James 5:14 in the exegesis. Studies the exegesis of the deep, which focuses on the contextual, grammatical-structural,

Review Essays Recent Books on the Catholic Church in Poland

2000 ◽  
pp. 401-405
Author(s):  
John T. Pawlikowski
Keyword(s):  
Catholic Church ◽  
Concentration Camps ◽  
Ritual Murder ◽  
The Third ◽  
The Catholic Church

This chapter explores four review essays. The first essay considers recent books on the Catholic Church in Poland, which raise issues that are crucial to a continued Polish–Jewish dialogue. The second essay recounts how, in the course of 1997, a handful of publications of a distinctly antisemitic character found their way onto the shelves of bookshops in Poland, and some contain the infamous nonsense about ‘ritual murder’. Some of the publications also talk about a ‘Jewish-masonic plot’ aimed at world domination. The third essay presents a Lithuanian account of life in the Nazi concentration camps. Finally, the fourth essay considers analyses of world antisemitism published between 1991 and 1997.

scholarly journals I.—Clay Disks from Tarentum

1883 ◽  
Vol 4 ◽  
pp. 156-157
Author(s):  
P. G.
Keyword(s):  
Fourth Century ◽  
The Other ◽  
Third Century ◽  
Artistic Value ◽  
The Third ◽  
Image Position

Among the objects brought from Tarentum by the Rev. G. J. Chester are certain disks of clay of some interest, though not of artistic value. They are circular and flat or cheese-like in form, with a diameter of 3½ to 3¾ inches, and a thickness of about ¾ of an inch. The inscriptions are impressed in the clay by means of a stamp, and run thus:The order in date is that followed in the list. No. 1 is oldest, and the shape of the м seems to indicate that it may date from the fourth century B.C.; the other three are probably not earlier than the third century. Later they can scarcely be, for after that time the obol gave way to the Roman denarius and sestertius as a measure of value at Tarentum.

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