History: Christian

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A Comparison of the Stories of the Flood

Click Here For Research Papers Online! Christian History 102 Nicholas Ferrar Nicholas Ferrar was assumed to be born in 1592. I have found that his most probable birth date was in February of 1593. This is due to the usual calendar confusion: England was not at that time using the new calendar adopted in October 1582. It was 1593 according to our modern calendar, but at the time the new year in England began on the following March 25th. Nicholas Ferrar was one of the mor

POPE JULIUS II Pope Julius II was a powerful ruler and also the greatest art patron among the popes. His reign is considered one of the most brilliant in the Renaissance period. He was born Giuliano della Rovere, in Albisola, Italy in 1443. He became a Franciscan priest in 1468. After his uncle became Pope Alexander VI in 1492, he fled to France, where he stayed until Alexander died. He was elected Pope Julius II in 1503. Even though bribery was a large part of his own election, the new pope

By the time Constantine declared himself a Christian in 313 CE, almost half of the Roman population had abandoned the traditional Roman gods for Christianity (Galloway 4). The reason for the spread of this particular religion was because the ideas behind it were simple and easy for the people of the Roman world to embrace. Christian rituals offered equality to its members (Renan 239). Upper and lower classes as well as slaves and women were able to participate together. This was a welcome cha

HS1102 Sept 16, 1994 note: this paper is a response to an assignment to discuss the rhetorical devices used by Irenaus in his polemic against the gnostics. Combatting the Heresy of the So-Called Gnosis You, sibling in the faith and fellow teacher of the church, ask both why I am so angry with the Gnostics and with what rhetorical and theological weapons I fight them. To be brief, I am angry at the ways they alter the faith I hold dear and at the success they have at leading souls astray-

Holiness in the Rule of St. Benedict The portrait of holiness presented in the Rule of St. Benedict is one of radical humility attained through obedience in order to perform the Holy Office in a worthy manner. In psychological terms it is the maintenance of extremely low self-esteem and low autonomy in order to have a highly dependent relationship with God. The holiness of the individual and community is centered on the Holy Office: "Nothing comes before the Divine Office" (43). (It is for thi

Observations on the Theologies of Abelard and Heloise Analysis of the first two letters between Heloise and Abelard demonstrates the variety of theological and practical viewpoints of thirteenth century France. Interesting points of contrast emerge on examination of their views of theological authority, Abelard's "calamities", their entry into monasticism, and the own-ership of the Convent of the Paraclete. Theological Authority Comparison of these letters shows a marked difference in the t

What Is Augustine Confessing? In Confessions, Augustine uses two meanings of the word "confession": a statement about belief, and an acknowledgment of sin. In the form of autobiography he explores the shortcomings of his past and makes assertions about God's nature, acts, and his own relationship with God. This paper will briefly identify some of the themes in both confessions. About God In the Confessions, Augustine speaks extensively about God's immutability, perfection, and other philosoph

Martyrdom in the Third Century; A Comparative Study The acts of the martyrs, from Stephen to Bonhoffer, have been a source of inspiration to the Church throughout its history; cele-brated in liturgy and hymnody, honored in prayer and piety. Sadly, twentieth century American Lutheranism remembers the martyrs with our lips, but our hearts are far from them. Let us consider the Acts of the Martyrs of Lyons and of Perpetua and her companions to begin to appreciate the third cen-tury meaningof mar

Lutheran Orthodoxy and Pietism-So What? In many contemporary Lutheran circles, the labels "Orthodoxy" and "Pietism" are distinctly uncomplimentary. In popular usage, Orthodoxy means a fossilized over-intellectualized theological system that neglected the life of the people and distorted the heritage of the Reformation, synonymous with "ivory-tower unregenerate reactionary intellectual." One congregation, for example, had to listen to a sermon on Matthew 10:30 ("And even the hairs of your hea