Sentences with phrase «fifth century christian»

He cites fifth century Christian bishop Julian of Eclanum who interpreted Romans 1 as a contrast of those who make «right use» of sexual desire with those who «indulge in the excess of it.»

In the fifth century Christian orthodoxy formally rejected something rather like this interpretation of the divinity of Jesus, labeling it the Nestorian heresy; but I think it has much to teach us.

Contemporary scholars, however, have demonstrated that the works more likely belong to an unknown fifth century Christian.

Not exact matches

Ron Dreher calls it the Benedict Option as he believes it is time for Christians to copy the fifth - century monk St Benedict and pursue a «communal withdrawal from the mainstream, for the sake of sheltering one's faith and family from corrosive modernity and cultivating a more traditional way of life».

It is not difficult to understand why, in such an intellectual atmosphere, most Christian theologians of the third through the fifth centuries were unable to hold onto the body - affirming insight of the original Jewish and Christian visions.

Princeton historian Peter Brown takes up this issue of care for the poor as it was practiced in the fourth and fifth centuries of the Christian era.

While noting that God remained the dominant presence in Christian art throughout the fifth century, Malraux makes this extremely important theological point: «It seems that in art — and probably in religion too — Christ tended to become the more Jesus, the more God the Father receded into the background.

Mindfulness has a rich history in the Christian tradition through the ancient practice of contemplative prayer, which dates back to the Desert Fathers and Mothers during the fourth and fifth centuries.

Christian scripture depicts the end of the human pilgrimage as a heavenly city, the New Jerusalem; and the relationship between this world and the next was articulated paradigmatically for Christians in the fifth century in St. Augustine's classic The City of God.

What So Proudly We Hail: The American Soul in Story, Speech, and Song edited by Amy A. Kass, Leon R. Kass, and Diana Schaub ISI, 790 pages, $ 35 Writing early in the fifth century a.d. to bolster the spirits of Christians in chaotic political times, St. Augustine asked: «As for this mortal....

There were persecutions of Christians under Shapur II in the fourth century and under Bahram V and Yezdegerd II in the fifth century.

From the end of the fifth century, Nestorian missionaries were working in Central Asia and there was a possibility of Christians coming into contact with the Chinese.

Before the trinitarian and christological debates in the fourth and fifth centuries, Christians sang praise in language that was quite fluid while also at least implicitly trinitarian.

The Cross became popular as a Christian symbol in the Fifth Century A.D..

The fact that an ancient table of contents, already referred to in the Latin version of the fifth or sixth century, omits mention of the Testimonium (though, admittedly, it is selective, one must find it hard to believe that such a remarkable passage would be omitted by anyone, let alone by a Christian, summarizing the work) is further indication that either there was no such notice or that it was much less remarkable than it reads at present.

In the fourth and fifth centuries there was a Christian sect called Donatism.

Even in the dark days from the fifth to the eighth century there were Christian scholars, such as Boethius (c. 480 - c. 524) and Cassiodorus (c. 485 - c. 580) in Rome, St Isidore (c.560 - 636), who was Archbishop of Seville in Spain, and the Venerable Bede (c.673 - 735), who has been called the «father of English church history».

That council tried to answer the problem in the terms in which fifth - century Christians asked it.

Like a latter - day member of the Pelagians, the fifth - century Christian sect which insisted that a truly just God must give each of us the ability to save ourselves via our own free will, Aquinas creates a theory of salvation that rests too squarely on the shoulders of humanity, the argument goes.

It could be argued that Martin King's contribution to the identity of Christianity in America and the world was as far - reaching as Augustine's in the fifth century and Luther's in the sixteenth.3 Before King no Christian theologian showed so conclusively in his actions and words the great contradiction between racial segregation and the gospel of Jesus.

A somewhat schematic account of early Christian history up to the fifth century.

The Christian congregations there, to begin with, were independent of one another and only in the fifth century a national ecclesiastical body was established.

But the history of our time is no less the stage upon which the drama of salvation is played out than was the history of the fifth century B.C. or the first century A.D. Accordingly, the Christian does not doubt that God is moving with power in the world today — the world of African nationalism, thermonuclear politics, metropolitan planning, and space exploration, The Christian's problem is rather to discover when, where, and how God is moving with such decisiveness as to create a crisis of decision for the church and to summon it and its resources into the struggle.

Augustine understood this when in the fifth century a convert asked him for a listing of his ethical obligations as a Christian.

And a later designation of the Christians as «Nazoraeans» (So Jerome on the fifth century — see Guthe in PRE3, XIII, 677.)

Long before the close of the fifth century, however, the majority of Christians had rejected this view.

That appraisal would have been supported by the fact that geographically Christianity was confined to a smaller proportion of the earth's surface than it had been at the close of the fifth century and that the cultures into which it had entered were held by fewer of civilized mankind than had been true at the close of the preceding height of the Christian tide.

You note that according to the archaeological record, the cross didn't appear as a Christian symbol until the fifth century.

This is the fifth in a series of articles during the 100th - anniversary of The Christian Century.

The fifth - century B.C. Greek philosopher Heraclitus, even though he was not a Christian, referred to Ephesus as «the darkness of vileness.

Among the monastery's most important Syriac and Arabic manuscripts are a fifth century copy of the Gospels in Syriac, a literary language based on an eastern Aramaic dialect; a Syriac copy of the «Lives of Women Saints,» dated 779 A.D.; the Syriac version of the «Apology of Aristides,» of which the Greek original has been lost; and numerous Arabic manuscripts from the ninth and 10th centuries, when Middle Eastern Christians first began to use Arabic as a literary language.