Be Ye Therefore Perfect or The Ineradicability of Sin

1985 ◽  
Vol 21 (1) ◽  
pp. 1-19 ◽  
Author(s):  
Jonathan Harrison

The Catholic Church holds it better for the sun and moon to drop from heaven, for the earth to fail, and for all the many millions on it to die in extreme agony, as far as temporal affliction goes, than that one soul, I will not say, shall be lost, but should commit one single venial sin, should will one venial untruth, or should steal one poor farthing without excuse (John Henry Newman, Apologia Pro Vita Sua)

2021 ◽  
pp. 36-49
Author(s):  
Steven L. Goldman

Galileo is an iconic founder of modern science, but his career and his contributions were far more complex than his reputation. He, too, championed a scientific method, but his thinking differed greatly from Bacon’s and Descartes’. Galileo’s method was based on Archimedes’ combination of experiment, mathematics, and deduction. This method allowed Galileo to claim certain knowledge of reality derived from mathematical accounts of natural phenomena. But he also claimed certain knowledge of reality derived directly from observation, as in his assertion that the Earth moved around the sun. While Galileo’s predictions were sometimes correct, he had no criterion for distinguishing between correct and incorrect inferences or for connecting his mathematical deductive reasoning about phenomena to the way they really were.


1983 ◽  
Vol 14 (3) ◽  
pp. 167-186 ◽  
Author(s):  
John W. Burton

AbstractIf my discernment of the thought that underlies his study of Nuer religion is not entirely misconstrued, then one can assert a logical consistency between Collingwood's methodology for history and Evans-Pritchard's for ethnography. It is worthwhile, in that light, to consider the fact that "at one time Evans-Pritchard contemplated writing Collingwood's biography" (Beidelman 1974:559). One commentator, (Kuper 1980:118) typifies this methodology as "postwar idealism" and suggests that the major works he published in the later decades of his presence at Oxford demonstrate the "sterility" of his methodology and theory. Still others have hinted that his entry into the Catholic Church was later reflected in his depiction of Nuer religous life. These are remarkable assertions, when one takes the time to reflect on the many ways in which his own approach and writings have so profoundly influenced the direction of anthropological enquiry in his own country and abroad. The fact is, one can no longer write ethnography in lieu of a solid understanding of the historical circumstances which have resulted in the contemporary 'ethnographic present'. At the same time, practitioners of the discipline have addressed from almost every angle the proposition that all ethnography is indeed a good part confession-that we write what we are able to see. That is precisely the quality of the work that will guarantee the status of Nuer religion as a classic. The methods of history and anthropology can only become more similar. Anyone who holds an absence of definition or presumed repugnance toward theory as criticisms of his contributions, has truly lost the forest for the trees. It is all the more remarkable that his methodological and theoretical advances in the anthropological study of religion are to be found not in his answers, but in the questions he raised.10


2013 ◽  
Vol 69 (1) ◽  
Author(s):  
Andreas Hoffmann

It is one fundamental conviction of ancient philosophy that, in contrast to the vast majority, only few are able to gain knowledge of truth. This axiom, which also underlies Cicero’s Hortensius, is adapted by the young Augustine. When looking for a concept of truth that combines the ideal of a philosophical existence with Christianity, he decides to join the Manichaeans. As opposed to the ‘mainline church’ of the catholica in which ‘the many’ are gathered, the Manichaeans appear to him as a small, elitist Christian community meeting higher intellectual as well as ethical demands. This claim seems to be particularly and impressively confirmed by the ‘pauci electi’. Their approach has apparently strengthened Augustine’s belief that true, higher Christianity is to be found amongst the Manichaeans. When he later devotes himself to the catholica and leads the fight against the Manichaeans, Augustine adheres to the conviction of the ‘few wise’. Also within the catholica only few attain maximum insight and lead an appropriate life. At the same time, however, Augustine increasingly considers ‘the many’ as positive. These two aspects are combined in his epistemological concept of ‘auctoritas’: by means of their auctoritas, the few ‘wise’ within the Catholic Church are supposed to guide the many towards truth on their journey of faith and cause them to improve their moral conduct. Its big success is a major argument for the catholica, whilst the ‘paucitas’ of the Manichaeans (and all heretics) can be considered evidence of the groundlessness and absurdity of their doctrine.


1992 ◽  
Vol 21 (2) ◽  
pp. 167-179
Author(s):  
Geoffrey Rowell

Between 1845 and 1850 Manning, as Archdeacon of Chichester, published four volumes of collected sermons. They are not his only published sermons as an Anglican, but they are the ones with which this article will be concerned. They were published by the firm of William Pickering, whose list included the liturgical works of the Revd. William Maskell, chaplain to the High Church Henry Phillpotts, Bishop of Exeter, sermons by Manning’S nephew, W. H. Anderdon, and reprints of Bishop Wilson’s Sacra Privata and Lancelot Andrewes’ Preces Privatae, as well as Jeremy Taylor, George Herbert and Henry Vaughan. In 1882 as a Catholic Manning claimed that he had never been concerned that his Anglican sermons should be re-issued. ‘£250 was offered to me for an edition of the four volumes of Sermons. But I always refused. I wished my past, while I was in the twilight, to lie dead to me, and I to it.’ Yet, as Purcell points out, in 1865 he had consulted Dr. Bernard Smith in Rome about their re-issue. Smith’s verdict was negative. ‘These were the works of Dr. Manning, a Protestant. They were the fruits of the Anglican not of the Catholic Church.’ He was, nonetheless, impressed. ‘What I admired most in the perusal of these volumes was not the many strong Catholic truths I met with, but that almost Catholic unction of a St. Francis de Sales, or of a St. Teresa, that breathes through them all.’


Author(s):  
Timothy A. Byrnes

The key to understanding the political role of the Catholic hierarchy is acknowledging that the leadership of the Catholic Church is remarkably well suited to participate at all levels of political contestation. Individual diocesan bishops often play active political roles in their specific contexts, generally framed around protecting the institutional interests of local churches, schools, and social service providers, as well as representing the social interests of Catholic communities in local political discourse and conflict. For their part, national conferences of bishops serve in many countries as vehicles for advancing the church’s positions within nationally defined policy debates and political contestation. These conferences have limited formal teaching authority according to Catholic ecclesiology. But in many contexts, these coneferences have come to play important roles as policy issues of interest to the Catholic hierarchy get played out on national rather than local political stages. Finally, the Pope, as leader not only of the transnational church but also of the sovereign entity of the Holy See is able to participate in world politics in ways that would be unthinkable for virtually any other religious leader. Enjoying formal diplomatic relations with over 180 countries and occupying a seat as Permanent Observer at the UN, the Holy See is deeply engaged in international diplomacy and firmly entrenched as a prominent element of global civil society. In sum, it is precisely this institutional complexity and multileveled breadth that renders the Catholic hierarchy uniquely well positioned to play meaningful roles at all levels of politics: local, national, and global. Moreover, the multifaceted ways in which these levels of the church’s leadership structure interact with and intersect with each other also grant complexity, nuance, and pervasiveness to the hierarchy’s political role. The first requirement for scholars seeking to conceptualize and explicate this role, therefore, is to be careful about what we mean when we use the term “the Catholic hierarchy,” and to be cognizant of the many different “levels of analysis” at which the Catholic Church operates as a universal institution.


2021 ◽  
Vol 14 (2) ◽  
pp. 63-76
Author(s):  
Paweł Beyga

John Henry Newman is one of the most famous person on the Catholic and Anglican Church. In his works he was writing on the both theological position. In the article author showed selected aspects of John Henry Newman’s theology of the Church, so-calledecclesiology. For understanding Newman’s theological position very important are his personal history in the Church of England, situation in the Catholic Church and two dogmas proclaimed during the life of this new Catholic saint. In the last part of the article theecclesiology of John Henry Newman is rereading in the light of modern problems in the Catholic and Anglican theology.


2014 ◽  
Vol 1 (1) ◽  
pp. 88-104 ◽  
Author(s):  
Sheila J. Rabin

The traditional narrative of early modern science, or the scientific revolution, made the Catholic church appear anti-scientific. However, as scholars during the last three decades have reconstructed science in the sixteenth and seventeenth centuries, they have found that members of the Catholic church and the Jesuits in particular, despite their rejection of Copernican astronomy, contributed significantly to the advancement of science in those centuries. Many members of the Society of Jesus were both practitioners of mathematics and science and teachers of these subjects. They were trained in mathematics and open to the use of new instruments. As a result they made improvements in mathematics, astronomy, and physics. They kept work alive on magnetism and electricity; they corrected the calendar; they improved maps both of the earth and the sky. As teachers they influenced others, and their method of argumentation encouraged rigorous logic and the use of experiment in the pursuit of science. They also used mathematics and science in their missions in Asia and the Americas, which aided their successes in these missions. Historians of science now realize that detailing the progress of science in the sixteenth and seventeenth centuries requires the inclusion of Jesuit science.


2001 ◽  
Vol 25 (3) ◽  
pp. 511-529
Author(s):  
Rowan Strong

This paper seeks to identify the developing pre-conversion outlooks of two clerical converts to Roman Catholicism using their own self-explanations as sources. William Maclaurin, an Episcopalian priest and dean of the diocese of Moray, explained himself in a series of letters to John Henry Newman during the 1840s. William Humphrey, a young Aberdonian serving in the diocese of Brechin, related his conversion of 1868 in a little devotional work published in 1896. Using these sources, I will investigate the pre-conversion understanding of Catholicism of these two converts and identify factors which prompted their conversion. What was it about the Catholic Church that was attractive to these potential converts, compared with their existing Anglican allegiance?


2021 ◽  
Vol 03 (06) ◽  
pp. 21-29
Author(s):  
Temam NASEREDDIN

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.


2004 ◽  
Vol 39 ◽  
pp. 319-348
Author(s):  
Sarah Jane Boss

In the Catholic Church throughout the world, the cult of the Immaculate Heart of Mary is one of the most widespread forms of modern Marian devotion, expressing a dominant mood within contemporary Catholicism.’ For its devotees, the heart of Mary is almost literally ‘the heart of a heartless world’, and indeed, the image of the world - the globe of the Earth - is central to the cult.


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