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.”

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.

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 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.

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.

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.

Finnish humanity and independence The breadth of Bawa's oeuvre

2003 ◽  
Vol 7 (2) ◽  
pp. 101-103
Author(s):  
DAVID ROBSON
Keyword(s):  
Catholic Church ◽  
Third World ◽  
Rapid Urbanization ◽  
The Third ◽  
Population Explosion ◽  
The Third World ◽  
The Catholic Church

I would like to respond to one of the points raised by Richard Murphy in his perceptive review of my book on Geoffrey Bawa (arq 7/1, pp86–88). His description of Bawa as an architect ‘in the Third World but decidedly not of it’ exercised by the fact that Bawa, like Luis Barragán, failed to address ‘pressing problems of population explosion and rapid urbanization’ in his work and that ‘with the exception of some work for the Catholic Church, Bawa's opus was built exclusively for the country's elite’.

The Catholic Church at Puebla

Worldview ◽  
1979 ◽  
Vol 22 (7-8) ◽  
pp. 13-15
Author(s):  
Renato Poblete
Keyword(s):  
Latin America ◽  
Latin American ◽  
Catholic Church ◽  
Human Life ◽  
General Assembly ◽  
Profound Impact ◽  
The Third ◽  
The Church ◽  
The Catholic Church

The Third General Assembly of the Latin American Episcopate took place last February in the Mexican city of Puebla. Without doubt it will make a profound impact upon the evangelizing action of the Church in Latin America. The documents produced at Puebla, like those produced in Medellin ten years earlier, will give rise to reflections that will find their way into the diverse pastoral plans of each nation.Neither Medellin nor Puebla can be considered isolated phenomenon. On the contrary, each should be seen as fruits of a maturing process in which Christian people, together with their pastors, express both the depths of their anguish and their high hopes and visions. That vision encompasses raising people from subhuman situations to a fuller experience of human life. Such experience should be expected to bring people together in brotherly love and lead naturally to a greater openness to God.

Religion and Violence from Christian Theological Perspectives

2013 ◽  
Author(s):  
Charles Kimball
Keyword(s):  
Catholic Church ◽  
Just War ◽  
Just War Theory ◽  
First Century ◽  
War And Peace ◽  
The Third ◽  
Twenty First Century ◽  
City State ◽  
The City ◽  
The Catholic Church

This chapter reviews the movement from pacifism to Just War and Crusade. It also tries to demonstrate the ways prominent Catholic and Protestant leaders have harshly used violent measures within their communities, and determines contemporary manifestations of these three approaches among twenty-first-century Christians. The Crusades constitute the third type of response to war and peace among Christians, joining the ongoing Just War and pacifist traditions. The Inquisition within the Catholic Church and the city-state of Geneva under John Calvin's leadership within the emerging Protestant movement are elaborated. These examples show how pervasive the use of violence in the name of religion had become. The Just Peacemaking Paradigm is the alternative to pacifism and Just War theory, an effort that tries to change the focus to initiatives which can help prevent war and foster peace.

Sign in / Sign up

Export Citation Format

Share Document