Encyclopedia of Catholicism by Frank K. Flinn

By Frank K. Flinn

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A Mended and Broken Heart: The Life and Love of Francis of Assisi

A few reflections:

(1) That Francis was once a fine looking guy, as steered by way of the author,was rarely the case. we now have modern pix of Francis exhibiting in a different way in addition to descriptions of his contemporaries similar to Thomas of Celano;

(2) That Francis used to be a womanizer, back instructed via the writer, is uncertain. there's no facts in any respect of this. In thirteenth Century Assisi, this sort of small city, it will were prohibitied except the writer is suggesting Francis visited homes of prostitution. there's no list of this in any respect. the writer is placing her twenty first Century inklings into the thirteenth Century;

(3) there is not any indication in any respect that Francis had any romantic feelings
toward Claire of Assisi. background is totally silent in this factor. the writer is true pertaining to Francis' and his love of Arthurian legends.
As a question of heritage, the assumption of chivalric love prohibited sexual touch. woman Poverty was once simply that - a component of his mystical existence. And certainly the age distinction is suspect - Francis used to be nearly 30 whilst he switched over to the magical lifestyles - Claire turning 14 - 15;

(4) sure, Francis did visit warfare. the writer says he was once a "warrior. "
Such a be aware indicates a life-style which can hardly ever painting the Francis of Assisi of old list. sure, he went to conflict yet we don't have any suggestion of what he did. He can have killed or he might have been nursing the wounded in his first conflict. we do not be aware of. We do comprehend he was once attempting to satisfy his father's aspirations whilst he armored as much as move at the Cursades. This enterprise, we all know, was once interrupted by means of a magical occasion for Francis. He grew to become again and have become a knight of his Lord - the magical Christ who finally spoke to him at Daniano. was once he then a "failed knight? " as urged through the writer. Francis inspiration in a different way. the matter the following seems to be the author's loss of spiritual intuition which might make such occasions incomprehensible. If something should be stated approximately Francis at this juncture is that he didn't reside as much as his father's needs - a failed son instead of a failed knight. the connection among Francis and his father is a gold mine that merits mental scrutiny - to make sure a Freudian could come to another end than a Jungian.

(5)The writer contends that he created friendship with the Muslims. hugely exagerated. Francis was once a medieval guy and probably inspiration as so much medieval Christians the idea of the hugely influential Saint Bernard of Clairvaux, the 1st preacher of the Crusades a century previous. Bernard stated "to kill a Muslim isn't really to devote homocide. " Francis faced the Sultan through the Crusades. at the moment he justified the killing going as being useful until eventually the Muslims authorised the Gospel of Jesus Christ. On his go back from the Crusades he not just didn't hold forth opposed to the Crusades yet his Order, the Franciscans, have been ordered by means of the Pope to evangelise the Crusades. during this capability, they went from city to city to elevate males, cash and fabric for the Crusades. Had it no longer been for the Franciscans the Crusades couldn't have occurred in that century. No objections from the founder here;

There are many solid books on Saint Francis. this isn't one in every of them. the writer lacks the spirit of the age, the spiritual intuition that may understand what the actors are dealing with. i'm sorry to claim this isn't stable heritage. it really is sloppy historical past reflecting the sentiments of the current into the prior. Of the prospective 5 stars I remove 3 for wish of heritage yet supply it one famous person for the canopy and one famous person for the paper it's written on. Why punish the blameless whether inanimate?

Philosophy and Politics in the Thought of John Wyclif

John Wyclif used to be the fourteenth-century English philosopher accountable for the 1st English Bible, and for the Lollard movement--persecuted generally for its makes an attempt to reform the church via empowerment of the laity. This examine argues that John Wyclif's political schedule used to be in accordance with a coherent philosophical imaginative and prescient finally in keeping with his past reformative rules.

Established Church, Sectarian People: Itinerancy and the Transformation of English Dissent, 1780-1830

This publication examines a overlooked point of English social historical past - the operation of itinerant preachers in the course of the interval of political and social ferment on the flip of the 19th century. It investigates the character in their well known model of Christianity and considers their impression upon present church buildings: either the hazard it sounds as if posed to the demonstrated Church of britain and the results in their task for the smaller Protestant our bodies from which they arose.

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The church’s compromised position during the civil war in Rwanda created a scandal: both the Hutu and Tutsi are Catholics; many on both sides took refuge in churches but were killed nonetheless. Finally, the recent conflicts between Catholics and Muslims in the Sudan, Nigeria, and elsewhere have raised alarms. Despite such concerns, many scholars note that the future growth of Christianity and Catholicism lies in Africa, Latin America, and Asia. Further reading: David B. Barrett, World Christian Encyclopedia (Nairobi: Oxford University Press, 2000); agape Vincent J.

Alexandrine School The early CHRISTIAN philosophers of Alexandria, who shared a certain theological bent, are often referred to as the Alexandrine School. Alexandria, located on the Mediterranean coast at the tip of the Nile delta, was the second most important city in the Roman Empire with the largest population of Jews outside of Palestine. In the first century it became a center of Jewish and Christian thought. PHILO OF ALEXANDRIA (c. ) established the allegorical method of interpreting scripture that allowed him to reconcile it with Neoplatonic philosophy.

11 J wrote the Summa de Creaturis (1246), wrote a commentary on the Sentences of PETER LOMBARD, and lectured on the Neoplatonic mystical writer DIONYSIUS the Pseudo-Areopagite. Albertus also wrote commentaries on the Bible and at the end of his life embarked on a Summa Theologiae. Albertus defended apophatic theology, the thesis that God is ultimately incomprehensible and that the theologian must at some point “stop speaking” (Gk. apophasis) about the Godhead. Albertus was a skillful diplomat and mediated many conflicts, although he preached the Crusade in Germany.

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