Sentences with phrase «early church writers»

There was some dispute (as early church writers like Eusebius freely admitted) over Hebrews, James, 2 Peter, 2 and 3 John, Jude, and Revelation, but far less than any of the books that were excluded from the canon.

It isn't found in any that date back later than the 8th century in fact and is not referenced by any of the early church writers before the 13th century.

Not exact matches

What the early Christian believers and writers, for example Mark, tried to do was apply to him the highest conceivable categories, human and divine; but in the end these all proved inadequate, as the later church soon discovered; for Jesus means more, was more, and is more than any of these categories could convey.

Such an interpretation was strongly argued by early - church writers, including Justin Martyr, Irenaeus and Tertullian,

Earlier, nothing was known about it except the fact that it was used by several heretical groups such as the Naassenes; some church writers denounced it but did not describe it.

The message of the four Gospels is consistent with the writings of the Apostle Paul, who was the earliest New Testament writer, and the message of the Gospel is consistent with the teachings of the early church.

The Addai traditions were as persistent in the early church of Mesopotamia as the Thomas traditions were in India By the end of the fourth century Addai was commonly accepted by Syrian writers both Eastern and Western as the founder of their church.

One often finds that the Fathers of the early years of the Church are more direct and better at this than modern writers.

The writer has in view the disturbed political situation of the late fifties or early sixties, the «wars and rumours of wars» upon the eastern frontier of the Empire, the famines and earthquake shocks recorded under Claudius and Nero, and the growing isolation and unpopularity of the Christian Church; but he is concerned to assure his readers that» the end is not yet.»

[8] In looking back and examining such documents, one does so not out of some kind of antiquarian curiosity, but because the issues and themes with which the writers and theologians of the early church wrestled with are of enduring significance even for the self - understanding of the church today.

It is possible, of course, that water baptism continued to be practiced as frequently as ever, and the writers simply stopped mentioning it, but when we understand the cultural and religious significance of water baptism in the first century Mediterranean world, and specifically the role of baptism within the book of Acts, it becomes clear that water baptism served a special and specific role within the early church which became unnecessary later on.

In looking back and examining such documents, one does so not out of some kind of antiquarian curiosity, but because the issues and themes with which the writers and theologians of the early church wrestled with are of enduring significance even for the self - understanding of the church today.

So it follows that the notion of God's revelation, as Christians believe it, must be understood always through the great Hebrew affirmations — this, in fact, is why the early Church refused to cut the Gospel of Jesus Christ loose from its moorings in the Old Testament, and why such thinkers as sought to do this, like Marcion and other Gnostic writers, were condemned as perverters of the faith.

The early writers of the Church expressed it thus: The New Testament lies hidden in the Old and the Old Testament is unveiled in the New.

The earliest post-biblical writers are the so - called Apostolic fathers of the church.

These texts and studies do not exhaust the various ways in which women were perceived, and their roles commented upon, by writers of the early church, but they offer points of departure for a discussion on the contribution of women to the life and witness of the early church without forgetting that the «ancient sources and modern historians agree that primary conversion to Christianity was far more prevalent among females than among males» [13] in the time of the early church.

The wonder is not that such sublimated reminiscences of apocalypticism should be present, but that the Johannine writer should have commended so boldly to the early church so radical a rethinking of its hope.

With respect also to earlier Christian thinkers and their various statements, there is Hodgson's further remark — which those of us who were his students vividly recall — that we must always ask something like this: «What must the truth be for us now, if people like that» — he was referring both to biblical writers and theologians in the past history of the Church --» «put it in the way they did?»

@GlendaK - offer up one piece of evidence that shows that any Christian writer of the early church took from Mithra's faith.

All the other books, non-cannonical as well, could be gathered together as «everything said before Jesus, by the Jewish writers, and everything post Jesus that was written about the early church, or early writings that were not specifically what Jesus said and did.

Even the earlier gospel writers like Mark live in a kind of tension between what Jesus was in the days of his flesh and what he was for the church.

All the great spiritual writers have known this, but few in the Church's history understood it better, experienced it more deeply, and wrote about it with more insight than John Cassian, the monk from southern Gaul who lived in the early part of the fifth century.

This is echoed by non-Catholic writers: Massey H Shepherd in A Handbook of Christian Theology comments: «It is now commonly admitted... that in the early Church no clear distinction was drawn between baptism and confirmation, since both rites were part of a single complex of initiatory ceremonies that included also the celebration of the Eucharist...» 19

This preaching of the kingdom, or reign, of God was continued by the early church: by Philip (Acts 8:12), Paul and Barnabas (Acts 14:22), Paul alone (19:8; 20:25), the writer of Hebrews (1:8; 12:28), James (2:5), 2 Peter (1:11), and John the Revelator (1:9; 12:10).

For Christian writers after Eusebius, however, it was generally evident that the writings of the Apostolic Fathers belonged to the documents of early church history, not to the New Testament canon.

It seems to the writer rather unlikely that so dynamic a figure and influence in the early church as Paul was should have faded into near oblivion, only to be revived by the publication of a book about him, nearly a generation after his death.

There are also quotations from the New Testament provided by the writers of the early Church, and though the manuscripts of the patristic writings are often late the quotations they give were not often altered by copyists.