1. “In the beginning”

2019 ◽  
pp. 5-16
Author(s):  
A. Edward Siecienski
Keyword(s):  
Roman Empire ◽  
The One ◽  
In The Beginning ◽  
The Church

Orthodox Christians will tell you that their church was founded by Christ himself some 2,000 years ago, and that modern-day Orthodoxy is simply the continuation of the one true church Jesus established when he was on Earth. ‘“In the beginning”’ describes how the twelve apostles, the first Christians, continued Jesus’s preaching of the gospel, despite a lot of early resistance and Roman persecution. It also explains how the church moved on after the apostles’ deaths and how their teaching was preserved through the four gospels. The growth and shaping of Christianity under Constantine the Great—including how it became the official religion of the Roman Empire—and future emperors is described.

scholarly journals Obrona integralnego człowieczeństwa Chrystusa przeciw apolinaryzmowi w dziełach Epifaniusza z Salaminy

Vox Patrum ◽  
2018 ◽  
Vol 68 ◽  
pp. 253-269
Author(s):  
Roland Marcin Pancerz
Keyword(s):  
Human Nature ◽  
Human Mind ◽  
Church Fathers ◽  
Hypostatic Union ◽  
Apostolic Fathers ◽  
Communicatio Idiomatum ◽  
The One ◽  
In The Beginning ◽  
The Church ◽  
Technical Terms

Epiphanius of Salamis was one of the Church Fathers, who reacted resolutely against incorrect Christology of Apollinaris of Laodicea. The latter asserted that the divine Logos took the place of Christ’s human mind (noàj). In the beginning, the bishop of Salamis tackled the problem of Christ’s human body, since – as he told himself – followers of Apollinaris, that arrived in Cyprus, put about incorrect doctrine on the Saviour’s body. Among other things, they asserted it was consub­stantial with his godhead. Beyond doubt, this idea constituted a deformation of the original thought of Apollinaris. Anyway, Epiphanius opposing that error took up again expressions, which had been employed before by the Apostolic Fathers and Apologists in the fight against Docetism. Besides, Epiphanius told that some followers of Apollinaris denied the exi­stence of Christ’s human soul (yuc»). Also in this matter, in all probability, we come across a deformation of the original doctrine of the bishop of Laodicea. A real controversy with Apollinaris was the defence of the human mind of the Sa­viour. Epiphanius emphasized that He becoming man took all components of hu­man nature: “body, soul, mind and everything that man is”, in accordance with the axiom “What is not assumed is not saved” (Quod non assumptum, non sanatum). A proof of the integrity of human nature was the reasonable human feelings the Saviour experienced (hunger, tiredness, sorrow, anxiety) as well as knowledge he had to gain partly from experience, which was witnessed by Luke 2, 52. In the lat­ter question, the bishop of Salamis was a forerunner of contemporary Christology. The fact that Epiphanius admitted a complete human nature in Christ didn’t bring dividing the incarnate Logos into two persons. Although the bishop of Sa­lamis didn’t use technical terms for the one person of Jesus Christ, he outlined nonetheless the idea of the hypostatic union in his own words, as well as through employing the rule of the communicatio idiomatum. The ontological union of the divine Logos with his human nature assured Christ’s holiness, too.

From Jerusalem to Rome via Constantinople

2017 ◽  
Author(s):  
Marinos Diamantides ◽  
Anton Schütz
Keyword(s):  
Roman Empire ◽  
Legal Aspects ◽  
The Other ◽  
Giorgio Agamben ◽  
Public Power ◽  
The Public ◽  
The One ◽  
Religious Aspects ◽  
The Church ◽  
Institutional Order

The globalisation of the Western-Christian institutional order in its manifest legal aspects, but not necessarily of its latent religious aspects, puts a supplement of importance onto the need of grasping its genesis. The most decisive note is located — or so we argue — in unfolding the classical division between polis and politics on the one hand, and the household and the art of handling it (management or oikonomia) on the other, in Christian times. These divides delivered the blueprint for the divide that would differentiate, over more than a millennium, the public power of the Roman Empire in its Eastern and Western re-embodiments from that of the Church. We also refer, by way of contrast, to the pre-Christian biblical model of the divide. Further, by contrast to Giorgio Agamben, we specify that while the today thoroughly studied occidental West, availing of a simplified trinitarian creed, instituted legitimate public power as subject to on-going conflictual competition between the so-called ‘two powers’, the still much less studied East struggled to preserve the unity, or as the Byzantines called it, 'symphony', of the Whole in line with its (original) version of Trinitarianism.

scholarly journals Salvation in Matthew 5:17–20 and its Implications in the Church in Antioch and St James Kajire Anglican Parish, Kenya

2020 ◽  
Vol 46 (3) ◽  
Author(s):  
Fednand Manjewa M'bwangi
Keyword(s):  
Roman Empire ◽  
Political Theory ◽  
Gospel Of Matthew ◽  
First Century ◽  
Literary Analysis ◽  
Christian Identity ◽  
Jesus Movement ◽  
Telephone Calls ◽  
The One ◽  
The Church

This article was prompted by my fervour to find out how modern and ancient cultures influence Christian conception and the practice of salvation. To address this issue, I decided to do a comparative study of salvation in modern time, with first century practice of the same. On the one hand, I focused on exploring salvation as reflected in the Gospel of Matthew 5.17–20, because most scholars believe that this Gospel addresses a multi-cultural community composed of Gentiles and Judeans. On the other hand, to observe modern practices of salvation, I interviewed a focus group through a questionnaire and telephone calls in 2011 and 2019, respectively, to briefly explore the case of St James Anglican Parish at Kajire Village in Taita-Taveta County, Kenya. The overall goal of the article is to explore how, in pursuit of practising their salvation, the community of Matthew in Antioch had to contest the Roman Empire, accommodate Diaspora Judaism, and identify with the emerging Jesus Movement. Consequently, employing literary analysis and what I call “social identity political theory” (SIPT), I have argued that a culturally conditioned practice of salvation is prone to the promotion of group dominance. To address this problem, Matthew advances an inclusive view of salvation that entails the construction of a superordinate Christian identity, which has the potential to support a Christocentric perspective of salvation.

Holy Roman Empire of the German Nation

2018 ◽  
Author(s):  
Mathias Schmoeckel
Keyword(s):  
Roman Empire ◽  
Holy Roman Empire ◽  
Ancient History ◽  
German Nation ◽  
The One ◽  
The Church ◽  
Christian Society

‘The Holy Roman Empire of the German Nation’ cannot easily be explained in the terms of modern states. Deriving its authority from ancient history, it still upheld the aspiration to represent Christian society in secular affairs. Modern notions can hardly describe the structure and the ambition of the empire. The official denomination refers to essential features, which are used here as the fundamental descriptions. Like the four ‘notae’ of the Church in the tradition of the Nicaean creed, these terms may give access to an understanding of the mission and principle errands of the empire. The ‘empire’, therefore, assumes superiority over all other territories. It is ‘holy’ because it protects the one and only Church and ‘Roman’ due to its origin and its aspirations. Furthermore, ‘German nation’ indicates the slow integration into the system of European states.

The Polonization of Christianity in the Sixteenth and Seventeenth Centuries

1990 ◽  
Vol 6 ◽  
pp. 117-135
Author(s):  
Janusz Tazbir
Keyword(s):  
Roman Empire ◽  
Local Church ◽  
The Other ◽  
The Reformation ◽  
Great Schism ◽  
The One ◽  
The Church ◽  
Local Cultures

The process of adapting universal religions to local cultures, conditions, and milieux is as old as the religions themselves. As far as Christinity is concerned, it was also subject to the continuous blending of general doctrinal principles with the national form of their expression, especially with age-old traditions in folklore. Consequently, Frankish or Germanic Christianity differed considerably from the Slavic version, while the latter again differed from that prevailing in the Eastern Roman Empire. Although in missionary areas the Church sometimes approved of investing the cult with specific features, taking into account the nationality and mentality of its congregations, in Europe itself conflicts between local church authorities on the one hand and Rome on the other often broke out over these matters. They found expression and were finally ossified in successive divisions of Christianity; beginning with the Great Schism of 1054, through the attempt to organize a national church in Bohemia (the Hussite Movement), to the permanent split brought about by the Reformation.

IX. Religion

1989 ◽  
Vol 21 ◽  
pp. 33-37
Keyword(s):  
Roman Empire ◽  
The West ◽  
Family Commitment ◽  
Thought Patterns ◽  
The One ◽  
To Receive ◽  
The Church

Old thought-patterns die hard: three centuries after the guardianship of women was formally abolished, both halves of the Roman empire legislated to restrict the rights of clergy to receive legacies from women. The West showed more anxiety about property being left away from the rightful heirs, the East about clergy who used religion as a pretext for entering the houses of women not of their family. Great heiresses, like Olympias in Constantinople or Demetrias in Rome, could divert their riches to the church, refusing to perpetuate a family line or to benefit the imperial house.Religion had always been the one area in which women might have non-family duties. This is not to say that religious duties were likely to conflict with family commitment. Two famous counter-examples, the Antigone of Sophocles and the Bacchae of Euripides, do not prove the point: in both, women are forced out of their proper behaviour-patterns because the man in charge fails to recognize an obligation to family, city, and gods.

Christus Virgo

2012 ◽  
Vol 41 (2) ◽  
pp. 22-27
Author(s):  
Sissel Undheim
Keyword(s):  
Moral Status ◽  
The Other ◽  
Late Antique ◽  
Church Fathers ◽  
Early Christian ◽  
Female Sex ◽  
The One ◽  
The Church

The description of Christ as a virgin, 'Christus virgo', does occur at rare occasions in Early Christian and late antique texts. Considering that 'virgo' was a term that most commonly described the sexual and moral status of a member of the female sex, such representations of Christ as a virgin may exemplify some of the complex negotiations over gender, salvation, sanctity and Christology that we find in the writings of the Church fathers. The article provides some suggestions as to how we can understand the notion of the virgin Christ within the context of early Christian and late antique theological debates on the one hand, and in light of the growing interest in sacred virginity on the other.

The Samarin Family and the Parish Question in the Russian Empire. 1860s–1910s

2019 ◽  
Vol 54 ◽  
pp. 235-246
Author(s):  
Alexey L. Beglov
Keyword(s):  
Twentieth Century ◽  
Russian Empire ◽  
Public Discussion ◽  
The Public ◽  
The Social ◽  
Church Life ◽  
The Russian Empire ◽  
In The Beginning ◽  
The Church ◽  
Do So

The article examines the contribution of the representatives of the Samarin family to the development of the Parish issue in the Russian Empire in the late 19th and early 20th centuries. The issue of expanding the rights of the laity in the sphere of parish self-government was one of the most debated problems of Church life in that period. The public discussion was initiated by D.F. Samarin (1827-1901). He formulated the “social concept” of the parish and parish reform, based on Slavophile views on society and the Church. In the beginning of the twentieth century his eldest son F.D. Samarin who was a member of the Special Council on the development the Orthodox parish project in 1907, and as such developed the Slavophile concept of the parish. In 1915, A.D. Samarin, who took up the position of the Chief Procurator of the Most Holy Synod, tried to make his contribution to the cause of the parish reforms, but he failed to do so due to his resignation.

Рождениехристианскоговостокакактрансформацияэллинистическойкультуры

2019 ◽  
pp. 14-31
Author(s):  
P.V. Kuzenkov
Keyword(s):  
Roman Empire ◽  
Middle East ◽  
Late Antiquity ◽  
Science Literature ◽  
Ancient Rome ◽  
Greek Mythology ◽  
Pamir Mountains ◽  
The One ◽  
Historical Transition ◽  
Education Science

The article offers a new evaluation of the wellknown phenomenon of cultural renaissance of the peoples of the Middle East and Egypt of the Syrians, the Copts, the Armenians, the Georgians, etc., in the first centuries AD. This period is commonly associated with the spreading of Christianity around the territory of the Roman Empire and the Parthian, later on Sassanid Iran. According to the author there are reasons to regard the genesis of the Christianity in the Middle East as a single yet multifaceted process of transformation of the Late Antiquity culture in its totality of the Eucumene, from the Atlantic Ocean to the Pamir mountains. The essence of this process could roughly be defined as overcoming the Hellenistic culture crisis called forth by the ever deepening disparity between the transcendental intellectual environment it had given rise to, on the one hand, and its ideological nucleus rooted in the archaic Greek mythology, on the other. The only feasible recourse out of this crisis was the appearance of a new cultural nucleus, conventionally described as the canonized sacred text (The Holy Scriptures). This nucleus, together with the Hellenistic cultural and technological achievements (general literacy, school education, science, literature, symbolic culture, etc.) gave rise to religious civilizations with Christianity as the principal example. Thus, the author describes the historical transition from the Late Hellenistic and Post Hellenistic cultures of the Ancient Rome and the Ancient Middle East that resulted in the new nationallytinged in form but supranational in content cultures of the Christianity in the Middle East.В статье предлагается новая оценка известного феномена культурного возрождения народов Ближнего Востока и ЕгиптоСирийцев, Коптов, Армян, Грузин и др. в первые века нашей эры. Этот период обычно связывают с распространением христианства по территории Римской Империи и Парфянского, позднее Сасанидского Ирана. По мнению автора есть основания рассматривать генезис христианства на Ближнем Востоке как единый, но многогранный процесс трансформации культуры поздней Античности в ее тотальности Ойкумены, от Атлантического океана до Памирских гор. Суть этого процесса можно приблизительно определить как преодоление кризиса эллинистической культуры, вызванного все более углубляющимся несоответствием между трансцендентальной интеллектуальной средой, которую она породила, с одной стороны, и ее идеологическим ядром, коренящимся в архаической греческой мифологии, с другой. Единственным возможным выходом из этого кризиса было появление нового культурного ядра, условно описываемого как канонизированный священный текст (Священное Писание). Это ядро, наряду с эллинистическими культурными и технологическими достижениями (общая грамотность, школьное образование, наука, литература, символическая культура и др.) породило религиозные цивилизации с христианством, в качестве основного примера. Таким образом, автор описывает исторический переход от Позднеэллинистической и Постэллинистической культур Древнего Рима и Древнего Ближнего Востока к новым национально окрашенным по форме, но наднациональным по содержанию культурам христианства в Cредние века.

Solidaritas Sebagai Norma Dasar Dalam Etika Paulus

1970 ◽  
Vol 11 (1) ◽  
pp. 79-100
Author(s):  
Martin Harun
Keyword(s):  
Community Building ◽  
Lord's Supper ◽  
Body Of Christ ◽  
The Poor ◽  
Central Elements ◽  
The New Testament ◽  
Unity In Diversity ◽  
The One ◽  
The Church ◽  
Different Parts

Abstract: Solidarity, a modern word and concept, has old roots in the concept of koinonia (fellowship) as it is understood in the New Testament. David G. Horrell even maintains that what we now call solidarity, functions as a meta norm in Paul’s ethics, since phenomena of solidarity are clearly present in the central elements of Paul’s community building. Reference is made to the two basic rituals, Baptism and the Lord’s Supper, which build unity in diversity; to the most frequently used form of address, adelphoi/brothers, which asks for familial treatment of one another; also to the special way in which Paul often tries to restore unity in the middle of conflicts; and especially to his metaphor of the Church as the one body of Christ with many different parts that need and support one another. When speaking about the collections as a sign of the Greek community’s solidarity with the poor community in Jerusalem, Paul refers to Christ’s solidarity as the source of solidarity within and among communities. Keywords: Solidarity, fellowship, David Horrell, Paul, Ethics, baptism, the Lord’s Supper, brothers, Body of Christ, Christ’s solidarity. Abstrak: Solidaritas, sebuah kata dan paham modern, memiliki akar yang lama, antara lain dalam paham koinonia (persekutuan), sebagaimana digunakan dalam Alkitab Perjanjian Baru. David G. Horrell mempertahankan bahwa apa yang sekarang kita sebut solidaritas, merupakan norma dasar (meta norm) dalam etika Paulus, sebab fenomen-fenomen solidaritas tampak dalam unsur-unsur sentral pembinaan jemaatnya, antara lain dalam kedua ritual paling dasar, baptisan dan perjamuan Tuhan, yang membina kesatuan dalam perbedaan. Solidaritas juga muncul dalam sebutan paling frekuen, saudara-saudara (adelphoi), yang menuntut suatu etos kekeluargaan. Solidaritas juga tampak dalam banyak seruan Paulus untuk memulihkan kesatuan apabila ia berhadapan dengan perpecahan, dan teristimewa dalam menggambarkan jemaat sebagai satu tubuh Kristus dengan banyak anggota yang berbeda dan saling membutuhkan serta memberi. Dalam konteks kolekte-kolekte sebagai tanda solidaritas antarjemaat, Paulus secara eksplisit menunjuk kepada solidaritas Kristus dengan kita sebagai dasar terdalam dari solidaritas antarumat. Kata-kata kunci: Solidaritas, persekutuan, David Horrell, Paulus, etika, baptisan, Perjamuan Tuhan, saudara-saudara, Tubuh Kristus, solidaritas Kristus.

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