Christianity Sentence Examples

christianity
  • Christianity is a prophetic religion.

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  • As Christianity wins the day, a new objection is raised to it.

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  • Rashdall - we surely cut down Christianity to the limits of theism.

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  • Still, it is not certain that the shock of Copernicanism on supernatural Christianity is exhausted.

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  • But if evolution is to be the whole truth regarding Christianity, we should have to surrender both supernatural revelation and divine redemption.

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  • We are at first inclined to think of Christianity itself, but it is certainly most improbable that at the time of the rise of Christianity the Babylonian teaching about the seven planet-deities governing the world should have played so great a part throughout all Syria, Asia Minor and Egypt, that the most varying sections of syncretic Christianity should over and over again adopt this doctrine and work it up into their system.

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  • The Consolatio affords conclusive proof that the author was not a practical believer in Christianity.

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  • But, further still, philosophy offered a vehicle which could be applied to the contents of Christianity.

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  • Even in the middle ages there were not wanting those - the St Victors, Bonaventura - who sought to vindicate mystical if not moral redemption as the central thought of Christianity.

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  • His Reasonableness of Christianity (1695) is the thesis of " a whole century " of theologians.

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  • His Letters on the Evidences of Christianity (1815) have been several times reprinted, and an abridgment was published by the Religious Tract Society in 1853.

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  • Of an enthusiastic temperament, accomplished in classical literature, he seems while a pagan to have courted discussion with the converts to Christianity.

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  • Those of Bishop Watson and Lord Hailes were the best, but simply because they contented themselves with a dispassionate exposition of the general argument in favour of Christianity.

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  • The account of the causes of the expansion of Christianity is chiefly to be criticized for its omissions.

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  • And he did not realize the importance of the kinship between Christian doctrine and Hellenistic syncretism, which helped to promote the reception of Christianity.

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  • They gave up their property and travelled to Soissons (Noviodunum, Augusta Suessionum), where they supported themselves by shoemaking and made many converts to Christianity.

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  • On that occasion the court reaffirmed the dictum of Chief Justice Hale, that Christianity is part of the laws of England.

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  • Such tenets were destructive not only of Catholicism but of Christianity of any kind and of civil society itself; and for this reason so unecclesiastical a person as the emperor Frederick II.

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  • The real turning-point had been reached earlier, when Christianity became the state religion under Constantine I.

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  • In Spain and North Africa persecution created that strange and significant phenomenon Maranism or crypto-Judaism, a public acceptance of Islam or Christianity combined with a private fidelity to the rites of Judaism.

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  • Their prior conversion to Christianity gave the people from Tonga several advantages over their neighbors.

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  • It appears, therefore, contemporaneously with Christianity, and is a sign of the world-weariness and deep religious need that mark the decay of the old world.

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  • The doctrines of Christianity were by that time so firmly established that the Church could look upon a symbolical or mystical interpretation of them without anxiety.

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  • The freedom with which Eckhart treats historical Christianity allies him much more to the German idealists of the 19th century than to his scholastic predecessors.

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  • On the other hand Christianity, though Asiatic in its origin and essential ideas, has to a large extent taken its present form on European soil, and some of its most important manifestations - notably the Roman Church - are European reconstructions in which little of the Asiatic element remains.

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  • Christianity has made little way farther east then Asia Minor.

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  • Two of the greatest religions of the world, Christianity and Islam, are Semitic in origin, as well as Judaism.

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  • All ideas of external conquest were abandoned, Christianity was forbidden, and Japan closed to foreigners, only the Dutch being allowed a strictly limited commerce.

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  • From choice or compulsion large numbers settled in Egypt in the time of the Ptolemies, and added an appreciable element to Alexandrine culture, while gradual voluntary emigration established Jewish communities in Syria, Asia Minor, Greece and Italy, who facilitated the first spread of Christianity.

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  • The resemblances between primitive Christianity and Buddhism appear to be coincidences, and though both early Greek philosophy and later Alexandrine ideas suggest Indian affinities, there is no clear connexion such as there is between certain aspects of Chinese thought and India.

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  • Somewhat later the Crusades kept up communication with the Levant, and established there the power of the Roman Church, somewhat to the detriment of oriental Christianity, but intercourse with farther Asia was limited to the voyages of a few travellers.

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  • Christianity was introduced in the 12, th century, a bishopric. being founded in the Island of Wollin, and its advance went rapidly hand in hand with the Germanizing of the district.

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  • Of the former class the most conspicuous was the Holy Roman Empire; but in Europe all monarchies were, within certain limits, originally elective; and, after the introduction of Christianity, the essential condition of the assumption of sovereign power was not so much kinship with the reigning family as the "sacring" by the divine authority of the Church.

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  • He made an eloquent plea for Christianity, but his case was weak in law, and the court sustained the will.

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  • The advent of Christianity, with its categorical assertion of future happiness for the good, to a large extent did away with pessimism in the true sense.

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  • A very charming piece of work of a lighter kind was inspired by a question from his friend, Mrs Katherine Phillips (the "matchless Orinda"), asking "How far is a dear and perfect friendship authorized by the principles of Christianity?"

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  • Particularly under the grand master Winrich of Kniprode (1351-1382) it was the school of northern chivalry, engaged in unceasing struggle to defend and extend Christianity against the heathen Lithuanian.

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  • He sentenced to death his own cousin and nephew by marriage, Flavius Clemens, whose wife he banished for her supposed leaning towards Judaism (Christianity).

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  • He could not have been what he was unless two generations before him had laboured at the problem of finding an intellectual expression and a philosophic basis for Christianity (Justin, Tatian, Athenagoras, Pantaenus, Clement).

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  • Alexandria had been, since the days of the Ptolemies, a centre for the interchange of ideas between East and West - between Egypt, Syria, Greece and Italy; and, as it had furnished Judaism with an Hellenic philosophy, so it also brought about the alliance of Christianity with Greek philosophy.

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  • This work is invaluable as a source for the history and situation of the church in the 2nd century; for it contains nearly the whole of the famous work of Celsus (Abyos angs) against Christianity.

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  • Origen's apologetic is most effective when he appeals to the spirit and power of Christianity as an evidence of its truth.

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  • In such propositions historical Christianity is stripped off as a mere husk.

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  • In two works of this period, Pierre Bayle (1838) and Philosophie and Christentum (1839), which deal largely with theology, he held that he had proved "that Christianity has in fact long vanished not only from the reason but from the life of mankind, that it is nothing more than a fixed idea" in flagrant contradiction to the distinctive features of contemporary civilization.

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  • In spite of many admirable quanlities both of style and matter the Essence of Christianity has never Made much impression upon British thought.

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  • But it is equally plain that the Ophite nucleus has from time to time received very numerous and often curiously perverted accretions from Babylonian Judaism, Oriental Christianity and Parsism, exhibiting a striking example of religious syncretism.

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  • The celebrations are directly traceable to the pagan Saturnalia of ancient Rome, which in spite of the conversion of the Empire to Christianity, and of the denunciation of bishops and ecclesiastical councils, continued to be celebrated by the people on the Kalends of January with all their old licence.

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  • As the main support of his proof of the truth of Christianity appears his detailed demonstration that the prophecies of the old dispensation, which are older than the Pagan poets and philosophers, have found their fulfilment in Christianity.

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  • Christianity consists for him in the doctrines, guaranteed by the manifestation of the Logos in the person of Christ, of God, righteousness and immortality, truths which have been to a certain extent foreshadowed in the monotheistic religious philosophies.

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  • Thus Justin may give the impression of having rationalized Christianity, and of not having given it its full value as a religion of salvation.

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  • It must not, however, be forgotten that Justin is here speaking as the apologist of Christianity to an educated Pagan public, on whose philosophical view of life he had to base his arguments, and from whom he could not expect an intimate comprehension of the religious position of Christians.

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  • Here, where he had to deal with the Judaism that believed in a Messiah, he was far better able to do justice to Christianity as a revelation; and so we find that the arguments of this work are much more completely in harmony with primitive Christian theology than those of the Apology.

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  • With this idea went the notions that Christianity had been diffused throughout the whole earth by the apostles, and that only what was found everywhere throughout the church could be true.

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  • Erskine had little interest in the "historical criticism" of Christianity, and regarded as the only proper criterion of its truth its conformity or nonconformity with man's spiritual nature, and its adaptability or non-adaptability to man's spiritual needs.

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  • The town was so heavily taxed by the Hamdanid princes at Mosul that the Arab tribe of the Banu Habib, although blood relations of the Hamdanids, migrated into Byzantine territory, where they were well received, accepted Christianity, attracted other emigrants from Nisibis, and at last began to avenge themselves by yearly raids upon their old home.

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  • His chief theological and philosophical works were Institutes of Natural and Revealed Religion (3 vols., 1772-1774); History of the Corruption of Christianity (2 vols., 1782); General History of the Christian Church to the Fall of the Western Empire, vols.

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  • When Augustine proposed this task he had already planned and made some progress with his own De civitate Dei; it is the same argument that is elaborated by his disciple, namely, the evidence from history that the circumstances of the world had not really become worse since the introduction of Christianity.

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  • The term is particularly associated with the supernatural factors in Christianity.

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  • The functions of Caesar's Druids we here find distributed amongst Druids, bards and poets (fili), but even in very early times the poet has usurped many of the duties of the Druid and finally supplants him with the spread of Christianity.

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  • Characteristically meditative, he rested with a secure footing on the great central truths of Christianity, and recognized strongly their essential reasonableness and harmony.

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  • His guiding principle in treating both of the history and of the present condition of the church was - that Christianity has room for the various tendencies of human nature, and aims at permeating and glorifying them all; that according to the divine plan these various tendencies are to occur successively and simultaneously and to counterbalance each other, so that the freedom and variety of the development of the spiritual life ought not to be forced into a single dogmatic form" (Otto Pfleiderer, Development of Theology, p. 280).

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  • He considers that in its earliest origins Christian faith and the methods of Greek thought were so closely intermingled that much that is not essential to Christianity found its way into the resultant system.

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  • His distinctive characteristics are his claim for absolute freedom in the study of church history and the New Testament; his distrust of speculative theology, whether orthodox or liberal; his interest in practical Christianity as a religious life and not a system of theology.

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  • It was thus natural, for these reasons, that the conquest of the Holy Land should gradually become an object for the ambition of Western Christianity - an object which the papacy, eager to realize its dream of a universal Church subject to its sway, would naturally cherish and attempt to advance.

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  • When a power arose in Mosul, about 1130, which was able to unify Syria - when, again, in the hands of Saladin, unified Syria was in turn united to Egypt - the cause of Latin Christianity in the East was doomed.

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  • At the end of 1099 any contemporary observer must have believed that the capital of Latin Christianity in the East was destined to be Antioch.

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  • Europe had sinned in the face of God; otherwise Jerusalem would never have fallen; and the idea of a spiritual reform from within, as the necessary corollary and accompaniment of the expedition of Christianity without, breathes in some of the papal letters, just as, during the conciliar movement, the causa reformationis was blended with the causa unionis.

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  • This last fact in particular caused western Europe to dream of an alliance with the great khan "Prester John," who should aid in the reconquest of Jerusalem and the final conversion to Christianity of the whole continent of Asia.

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  • Some of them lay the blame on the papacy; and it is true that the papacy had contributed towards the decay of the Crusades when it had allowed its own particular interests to overbear the general welfare of Christianity, and had dignified with the name and the benefits of a Crusade its own political war against the Hohenstaufen.

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  • Others again find in the princes of Europe the authors of the ruin of the Crusades; they too had preferred their own national or dynastic interests to the cause of a common Christianity.

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  • In the 13th century the whole of Europe was Christian; part of Asia Minor still belonged to Greek Christianity, and there was a Christian kingdom in Palestine.

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  • But a Mahommedan reaction came, thanks in large measure to the zeal of Timur; and central Asia was lost to Christianity.

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  • Through them the popes had deposed the emperors of the West from their headship of the world, partly because through the Crusades the popes were able to direct the common Christianity of Europe in a foreign policy of their own without consultation with the emperor, partly because in the 13th century they were ultimately able to direct the Crusade itself against the empire.

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  • The ages were not dark in which Christianity could gather itself together in a common cause, and carry the flag of its faith to the grave of its Redeemer; nor can we but give thanks for their memory, even if for us religion is of the spirit, and Jerusalem in the heart of every man who believes in Christ.

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  • Its medieval importance as an intermediary of trade between Europe and the East was greatly impaired by the opening of the Red Sea route, and finally abolished by the Suez Canal; and Syria is at present important mainly for the sentimental reason that it contains the holiest places of Judaism and Christianity, and for the strategic reason that it lies on the flank of the greatest traderoute of the eastern hemisphere.

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  • Many Basuto profess Christianity and have adopted European clothing.

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  • Under the Romans Quercy was part of Aquitania prima, and Christianity was introduced therein during the 4th century.

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  • Nothing is more likely than that Christianity gained adherents among the Therapeutae, and that their institutions were adapted to the new religion, just as they seem to have been borrowed by the Jews from the Egyptians.

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  • The ascetic orders resemble the Franciscans of Christianity.

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  • He entered Trinity College, Dublin, in 1682, and after ten years' residence obtained a fellowship. In 1699 he was made provost of the college, and in the same year published his Letter in answer to a Book entitled "Christianity not Mysterious," which was recognized as the ablest reply yet written to Toland.

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  • The chief result of the alliance with the latter was the conversion of the Moravians to Christianity by two Greek monks, Cyril and Methodius, despatched from Constantinople (863).

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  • The reference to affranchisement in ecclesia shows that it was composed at a period subsequent to the conversion of the Alamanni to Christianity.

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  • The law established the ancient customs, at the same time eliminating anything that was contrary to the spirit of Christianity; it proclaimed the peace of the churches, whose possessions it guaranteed and whose right of asylum it recognized.

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  • Among other matters reference is made to the introduction of Christianity in the reign of Tiberius; the persecution under Diocletian; the spread of the Arian heresy; the election of Maximus as emperor by the legions in Britain, and his subsequent death at Aquileia; the incursions of the Picts and Scots into the southern part of the island; the temporary assistance rendered to the harassed Britons by the Romans; the final abandonment of the island by the latter; the coming of the Saxons and their reception by Guortigern (Vortigern); and, finally, the conflicts between the Britons, led by a noble Roman, Ambrosius Aurelianus, and the new invaders.

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  • During the conflict between Paganism and Christianity when many Christians "testified" to the truth of their convictions by sacrificing their lives, the word assumed its modern technical sense.

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  • The Hessians were converted to Christianity mainly through the efforts of St Boniface; their land was included in the archbishopric of Mainz; and religion and culture were kept alive among them largely owing to the foundation of the Benedictine abbeys of Fulda and Hersfeld.

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  • Accepting the Jewish apocalypses as sacred books of venerable antiquity, they read them eagerly, and transferred their contents bodily to Christianity.

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  • To the student of ecclesiastical history it is remarkable as exhibiting a form of Christianity widely divergent from the prevalent types, being a religious fellowship which has no formulated creed demanding definite subscription, and no liturgy, priesthood or outward sacrament, and which gives to women an equal place with men in church organization.

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  • Impressed by the formalism and deadness of contemporary Christianity (of which there is much evidence in the confessions of the Puritan writers themselves) he emphasized the importance of repentance and personal striving after the truth.

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  • On the contrary, they see that a manifest blessing has rested on women's preaching, and they regard its almost universal prohibition as a relic of the seclusion of women which was customary in the countries where Christianity took its rise.

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  • This ancient civilization is supposed to have been swept away by Mahommedan conquerors; before that event the people, in the opinion of several travellers, professed a degraded form of Christianity, which they had acquired from their Abyssinian neighbours.

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  • But he had little success, and soon concluded a treaty by which both empires promised toleration to the worshippers of the two rival religions, Christianity and Zoroastrianism.

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  • Society, he earnestly pleaded, can only find salvation by a return to Christianity and to the fold of the Roman Catholic Church.

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  • The rise of Christianity in the Roman world still further improved the condition of the slave.

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  • But a stronger influence of Christianity appears in Theodosius, and this influence is at the highest in the legislation of Justinian.

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  • English Christianity seemed to have no power to uplift the people.

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  • It had been the dream of this man's whole life to supersede both forms of Christianity by a semi-pagan theosophy deduced from the writings of the later Pythagoreans and Platonists.

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  • Ficino differed from the majority of his contemporaries in this that, while he felt the influence of antiquity no less strongly than they did, he never lost his faith in Christianity, or contaminated his morals by contact with paganism.

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  • He maintained that the Platonic doctrine was providentially made to harmonize with Christianity, in order that by its means speculative intellects might be led to Christ.

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  • The islanders were converted to Christianity in the 6th and 7th centuries by Irish missionaries, in commemoration of whose zeal several isles bear the name of Papa or "priest."

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  • When the storms of persecution ceased and Christianity had become the imperial faith, the evil fruits of prosperity were not slow to appear.

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  • The question of his Christianity seems settled by the discovery of the sepulchre of these Christian Acilii.

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  • As early as 1450 a company of Jewish converts in Spain, at the head of which were Paul de Heredia, Vidal de Saragossa de Aragon, and Davila, published compilations of Kabbalistic treatises to prove from them the doctrines of Christianity.'

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  • Mirandola so convinced Pope Sixtus of the paramount importance of the Kabbalah as an auxiliary to Christianity that his holiness exerted himself to have Kabbalistic writings translated into Latin for the use of divinity students.

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  • Judged by its influence on Bosnian politics, the Orthodox community was relatively unimportant at the Turkish conquest; and its subsequent growth is perhaps due to the official recognition of the Greek Church, as the representative of Christianity in Turkey.

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  • According to Christian writers, he was a convert to Christianity.

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  • Law's Case of Reason (1732), in answer to Tindal's Christianity as old as the Creation is to a great extent an anticipation of Bishop Butler's famous argument in the Analogy.

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  • All hope seemed lost, when by a brilliant feat of arms John Sobieski, king of Poland, drove away the besiegers in hopeless confusion and saved the cause of Christianity, 1683.

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  • We know nothing of his conversion except that he passed from heathenism to Christianity.

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  • The first three form together a progressive introduction to Christianity corresponding to the stages through which the Aim7ns passed at Eleusis - purification, initiation, revelation.

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  • Clement occupies a profoundly interesting position in the history of Christianity.

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  • In fact Clement regarded Christianity as a philosophy.

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  • The ancient philosophers sought through their philosophy to attain to a nobler and holier life, and this also was the aim of Christianity.

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  • The difference between the two, in Clement's judgment, was that the Greek philosophers had only glimpses of the truth, that they attained only to fragments of the truth, while Christianity revealed in Christ the absolute and perfect truth.

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  • Clement thus looks entirely at the enlightened moral elevation to which Christianity raises man.

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  • Allenlightenment tended to lead up to the truths of Christianity, and hence knowledge of every kind not evil was its handmaid.

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  • The world went through various stages in preparation for Christianity.

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  • His mode of viewing Christianity does not fit into any classification.

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  • Christianity was introduced by Leif Ericsson at the instance of Olaf Trygvasson, king of Norway, in r000 and following years.

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  • They profess Christianity, and speak a language closely resembling that of the Sagai Tatars.

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  • The pope, no longer possessing any more power than other bishops (though Marsilius recognizes that the supremacy of the Church of Rome goes back to the earliest times of Christianity), is to content himself with a pre-eminence mainly of an honorary kind, without claiming to interpret the Holy Scriptures, define dogmas or distribute benefices; moreover, he is to be elected by the Christian people, or by the delegates of the people, i.e.

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  • There were many Jewish settlers in Melos in the beginning of the Christian era, and Christianity was early introduced.

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  • In 811 Charlemagne founded a church here, perhaps on the site of a Saxon place of sacrifice, and this became a great centre for the evangelization of the north of Europe, missionaries from Hamburg introducing Christianity into Jutland and the Danish islands and even into Sweden and Norway.

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  • The reign of Gratian forms an important epoch in ecclesiastical history, since during that period orthodox Christianity for the first time became dominant throughout the empire.

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  • Christianity was early introduced, and in the third century Tipasa was a bishop's see.

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  • Bohemia, which had first received Christianity from the East, was from geographical and other causes long but very loosely connected with the Church of Rome.

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  • In spite of the phrase renatus in aeternum, there is no reason to suppose that the ceremony was in any way borrowed from Christianity.

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  • On the r4th of February Mgr Amette, the new archbishop of Paris, prohibited his diocesans to read or defend the two books, which "attack and deny several fundamental dogmas of Christianity," under pain of excommunication.

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  • Christianity swept the whole discussion on to a higher plane.

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  • When he entered the divinity school he was an orthodox Unitarian; when he left it, he entertained strong doubts about the infallibility of the Bible, the possibility of miracles, and the exclusive claims of Christianity and the Church.

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  • But on the 19th of May 1841 he preached at Boston a sermon on "the transient and permanent in Christianity," which presented in embryo the main principles and ideas of his final theological position, and the preaching of which determined his subsequent relations to the churches with which he was connected and to the whole ecclesiastical world.

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  • We shall therefore enter at once on a short account of the origin of this literature in Judaism, of its adoption by early Christianity, of the various meanings which the term " apocryphal " assumed in the course of its history, and having so done we shall proceed to classify and deal with the books that belong to this literature.

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  • But as Christianity took its origin from Judaism, it is not unnatural that a large body of Jewish ideas was incorporated in the system of Christian thought.

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  • The bulk of these in due course underwent transformation either complete or partial, but there was always a residuum of incongruous and inconsistent elements existing side by side with the essential truths of Christianity.

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  • Christianity, moreover, moved by the same apocalyptic tendency as Judaism, gave birth to new Christian apocryphs, though, in the case of most of them, the subject matter was to a large extent traditional and derived from Jewish sources.

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  • The object of the writer is to embody in St Paul the model ideal of the popular Christianity of the 2nd century.

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  • The charge of heathenism we find in Suidas is probable enough; that is to say, Tribonian may well have been a crypto-pagan, like many other eminent courtiers and litterateurs of the time (including Procopius himself), a person who, while professing Christianity, was at least indifferent to its dogmas and rites, cherishing a sentimental recollection of the older and more glorious days of the empire.

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  • The aggression of Christianity also was now more effective.

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  • Mithraism courted the favour of Roman paganism and combined monotheism with polytheism, while Christianity was uncompromising.

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  • Its eminence, however, was so largely based upon dalliance with Roman society, its weakness so great in having only a mythical character, instead of a personality, as an object of adoration, and in excluding women from its privileges, that it fell rapidly before the assaults of Christianity.

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  • Manichaeism, which combined the adoration of Zoroaster and Christ, became the refuge of those supporters of Mithraism who were inclined to compromise, while many found the transition to orthodox Christianity easy because of its very resemblance to their old faith.

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  • Few memorials of the Roman era 2 or of the first centuries of Christianity have been preserved (except the legend of St Ansanus), and none at all of the interval preceding the Lombard period.

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  • In his youth, the excesses of absolutism had made Herculano a Liberal, and the attacks on his history turned this man, full of sentiment and deep religious conviction, into an anti-clerical who began to distinguish between political Catholicism and Christianity.

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  • There are also notices of the leading systems in Milman's History of Latin Christianity; and the same writers are considered from the theological side in many works devoted to theology, and the history of dogma.

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  • The inevitable consequence of this rupture was the Teutonizing of the western branch of the great Slav family, which, no longer able to stand alone, and cut off from both Rome and Constantinople, was forced, in self-defence, to take Christianity, and civilization along with it, from Germany.

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  • Christianity had already begun to percolate Hungary.

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  • The moral superiority of Christianity to paganism was speedily obvious.

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  • The only question was which form of Christianity were the Magyars to adopt, the Eastern or the Western?

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  • Alarmed at the sudden revival of the Eastern Empire, which under the Macedonian dynasty extended once more to the Danube, and thus became the immediate neighbour of Hungary, Duke Geza, who succeeded Taksony in 972, shrewdly resolved to accept Christianity from the more distant and therefore less dangerous emperor of the West.

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  • During his reign, however, Hungarian Christianity did not extend much beyond the limits of his court.

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  • Moreover, by accepting Christianity from Germany, he ran the risk of imperilling the independence of Hungary.

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  • During the four hundred years of the Arpad dominion the nomadic Magyar race had established itself permanently in central Europe, adopted western Christianity and founded a national monarchy on the western model.

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  • At the various churches such elementary schools as existed were to be found, but they did not profess to teach more than a smattering of the three " R's " and the principles of Christianity.

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  • All our historical sources support the view taken above that Edessa, the capital of the kingdom which the Greeks and Romans called Osrhoene, was the earliest seat of Christianity in Mesopotamia and the cradle of Syriac literature.

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  • C. Burkitt (Early Eastern Christianity, p. 14), that Eusebius knew of Christ's promise as part of the letter to Abgar, and purposely suppressed it as inconsistent with historical facts.

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  • In all probability the first king of Osrhoene to adopt Christianity was Abgar IX., son of Ma'nu, who reigned from A.D.

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  • But Christianity must have reached Edessa some thirty to fifty years earlier.

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  • The form of this notice shows, as von Gutschmid and others have remarked, that Christianity was not yet the religion of the state; but it must for some time have had a home in Edessa.

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  • The author is in sympathy with Christianity, but is himself an adherent of the stoic philosophy.

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  • It is also likely enough that they did not consider sensible matter to be a vehicle worthy to contain divine effluence and holy virtues, and knew that such rites were alien to early Christianity.

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  • It is then on the whole probable that the Paulicians who appear in Armenian records as early as 550, and were afterwards= called Thonraki, by the Greeks by the Armenian name Paulikiani, were the remains of a primitive adoptionist Christianity, widely dispersed in the east and already condemned under the name of Pauliani by the council of Nice in 325.

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  • The word "god," on the conversion of the Teutonic races to Christianity, was adopted as the name of the one Supreme Being, the Creator of the universe, and of the Persons of the Trinity.

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  • At that period the urban masses, but recently converted to Christianity, sought in the worship of the martyrs a sort of substitute for polytheism.

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  • In fact the whole Samaj movement is as distinct a product of the contest of Hinduism with Christianity in the 19th century, as the Panth movement was of its contest with Islam 300 years earlier.

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  • It is desultory to a degree; it is a base libel on religion and history; it differs from its model Ariosto in being, not, as Ariosto is, a mixture of romance and burlesque, but a sometimes tedious tissue of burlesque pure and simple; and it is exposed to the objection - often and justly urged - that much of its fun depends simply on the fact that there were and are many people who believe enough in Christianity to make its jokes give pain to them and to make their disgust at such jokes piquant to others.

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  • In this, the earliest period of Saxon history recorded, there appears to be no relic of the Christianity of the Britons, which at one time was well in evidence.

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  • After the driving out of Mellitus London remained without a bishop until the year 656, when Cedda, brother of St Chad of Lichfield, was invited to London by Sigebert, who had been converted to Christianity by Finan, bishop of the Northumbrians.

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  • The writer is more versed than any other New Testament writer except the author of the Epistle to the Hebrews, and very much more than most of them, in the literary Greek of the period of the rise of Christianity; and he has, also, like other writers, his favourite words, turns of expression and thoughts.

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    0
  • An analysis shows that not quite two in every thousand Burmese profess Christianity, and there are about the same number of Mahommedans among them.

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  • It is admitted by the missionaries themselves that Christianity has progressed very slowly among the Burmese in comparison with the rapid progress made amongst the Karens.

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  • It is amongst the Sgaw Karens that the greatest progress in Christianity has been made, and the number of spirit-worshippers among them is very much smaller.

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  • The forms of Christianity which make most converts in Burma are the Baptist and Roman Catholic faiths.

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  • Of recent years many conversions to Christianity have been made by the American Baptist missionaries amongst the Lahu or Muhso hill tribesmen.

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  • Very few have any reference to Christianity, but they served as indestructible marks for indicating the position of interments in the catacombs.

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  • Sikhism mainly differs from Christianity in that it inculcates the transmigration of the soul, and adopts a belief in predestination, which is universal in the East.

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  • As yet the law is not impregnated with the Christian spirit; this absence of both Christian and Pagan elements is due to the fact that many of the Franks were still heathens, although their king had been converted to Christianity.

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  • The Apocalyptic literature of Judaism and Christianity embraces a considerable period, from the centuries following the exile down to the close of the middle ages.

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  • But though Christianity was in spirit the descendant of ancient Jewish prophecy, it was no less truly the child of that Judaism which had expressed its highest aspirations and ideals in pseudepigraphic and apocalyptic literature.

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  • Hence we shall not be surprised to find that the two tendencies are fully represented in primitive Christianity, and, still more strange as it may appear, that New Testament apocalyptic found a more ready hearing amid the stress and storm of the 1st century than the prophetic side of Christianity, and that the type of the forerunner on the side of its declared asceticism appealed more readily to primitive Christianity than that of Him who came "eating and drinking," declaring both worlds good and both God's.

    0
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  • Early Christianity had thus naturally a special fondness for this class of literature.

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  • It was Christianity that preserved Jewish apocalyptic, when it was abandoned by Judaism as it sank into Rabbinism, and gave it a Christian character either by a forcible exegesis or by a systematic process of interpolation.

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  • When once it had taught men that the next world was God's world, though it did so at the cost of relinquishing the present to Satan, it had achieved its real task, and the time had come for it to quit the stage of history, when Christianity appeared as the heir of this true spiritual achievement.

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  • But Christianity was no less assuredly the heir of ancient prophecy, and thus as spiritual representative of what was true in prophecy and apocalyptic; its essential teaching was as that of its Founder that both worlds were of God and that both should be made God's.

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  • The fourth is pagan, the fifth Christian, Aeizanes having in the interval embraced Christianity.

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  • The preaching of Jesus shows traces of this, and the Fourth Gospel (as well as the Synoptists) displays a marked interest in connecting the Johannine movement with the beginnings of Christianity.

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    0
  • Since Apollos was a Christian and "taught exactly," he could hardly have been acquainted only with John's baptism or have required to be taught Christianity more thoroughly by Aquila and Priscilla.

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  • In 1665 and 1666 he published the second and first volumes respectively of the Exact Chronological Vindication and Historical Demonstration of the supreme ecclesiastical jurisdiction exercised by the English kings from the original planting of Christianity to the death of Richard I.

    0
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  • This was partly due to the influence of Christianity, which sought to include as objects of sacrilege all forms of church property, rather than merely those things consecrated in pagan cults, partly to the efforts of the later emperors to surround themselves and everything emanating from them with highest sanctions.

    0
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  • He filled a position intermediate between Jewish and Pauline Christianity - one characteristic of Christian Hellenists generally.

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  • The picture, too, which it gives of the danger lest the Christianity of its readers should be unduly Judaic in feeling and practice, suits well the experiences of a writer living in Alexandria, where Judaism was immensely strong.

    0
    0
  • The struggle between them and the Abyssinians now became one of Judaism against Christianity.

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  • Five years later the Persians, who had been called in by the opponents of Christianity, succeeded in taking over the rule and in appointing governors over Yemen.

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  • Arabian tradition tells of their prince Jabala ibn Aiham who accepted Islam, after fighting against it, but finding it too democratic, returned to Christianity and exile in the Roman empire.

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  • The first was a Christian of the tribe of Taghlib, whose Christianity enabled him to write many verses which would have been impossible to a professing Moslem.

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  • Pahlavi inscriptions' found on crosses at St Thomas's Mount near Madras and at Kottayam in Travancore, are evidence both of the antiquity of Christianity in these places (7th or 8th century), and for the semi-patripassianism (the apparent identification of all three persons of the Trinity in the sufferer on the cross) which marked the Nestorian teaching.

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  • In the 10th century the Nestorians introduced Christianity into Tartary proper; in 1274 Marco Polo saw two of their churches.

    0
    0
  • Hase's aim was to reconcile modern culture with historical Christianity in a scientific way.

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  • Indeed, he vigorously attacked rationalism, as distinguished from the rational principle, charging it with being unscientific inasmuch as it ignored the historical significance of Christianity, shut its eyes to individuality and failed to give religious feeling its due.

    0
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  • For several centuries Vienna filled an important role as the most advanced bulwark of Western civilization and Christianity against the Turks, for during the whole of the middle ages Hungary practically retained its Asiatic character.

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  • The main argument for putting it earlier is derived from the admitted affinities between it and Romans, the Colossian and Ephesian epistles containing, it is held, a more advanced christology (so Lightfoot especially, and Hort, Judaistic Christianity, pp. 115-129).

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  • He is important as the historian of early Christianity and of the pre-Reformation period.

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  • In the early history of Latin Christianity Africa holds a more important place than Italy.

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    0
  • Traces of Christianity remained among the Kabyles till after the conquest of Granada (1492),(1492), when the influx of Andalusian Moors from Spain completed the conversion of those tribes.

    0
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  • Here lies a great merit of Hermas's book, his insight into experimental religion and the secret of failure in Christians about him, to many of whom Christianity had come by birth rather than personal conviction.

    0
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  • Indeed the prime value of the Shepherd is the light it casts on Christianity at Rome in the otherwise obscure period c. I10-140, when it had as yet hardly felt the influences converging on it from other centres of tradition and thought.

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  • In middle age he became a convert to Christianity, and about 306 he went to Gaul (Treves) on the invitation of Constantine the Great, and became tutor to his eldest son, Crispus.

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  • The fifth book, De Justitia, maintains that true righteousness is not to be found apart from Christianity, and that it springs from piety which consists in the knowledge of God.

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  • In the Christian Church the tradition of faith healing dates from the earliest days of Christianity; upon the miracles of the New Testament follow cases of healing, first by the Apostles, then by their successors; but faith healing proper is gradually, from the 3rd century onwards, transformed into trust in relics, though faith cures still occur sporadically in later times.

    0
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  • The ecclesiastical organization of Lycaonia and the country round Iconium on all sides was complete in the early 4th century, and monuments of later 3rd and 4th century Christianity are extremely numerous.

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  • However this may be, remnants of their primitive superhuman qualities cling to the Celtic heroes long after they have been transfigured, under the influence of Christianity and chivalry, into the heroes of the medieval Arthurian romance, types - for the most part - of the knightly virtues as these were conceived by the middle ages; while shadowy memories of early myths live on, strangely disguised, in certain of the episodes repeated uncritically by the medieval poets.

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  • Charlemagne is chiefly venerated as the champion of Christianity against the heathen and the Saracens.

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  • Christianity seems to have been introduced into the town at a very early period, and in the 6th century a new Mainz was founded by Bishop Sidonius.

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  • An enemy defined Comtism as Catholicism minus Christianity, to which an able champion retorted by calling it Catholicism plus Science.

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  • His high appreciation of Christianity, which contrasts with the contemptuous estimate of the contemporary rationalists, rested on a firm belief in its essential humanity, to which fact, and not to conscious deception, he attributes its success.

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  • He shared the piety and superstition of the age, and did much for the spread of Christianity.

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  • The doctrine of emanation is thus to be distinguished from the cosmogonic theory of Judaism and Christianity, which explains human existence as due to a single creative act of a moral agent.

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  • The God of Judaism and Christianity is essentially a person in close personal relation to his creatures; emanation is the denial of personality both for God and for man.

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  • As his share in the controversy, Martineau published five discourses, in which he discussed " the Bible as the great autobiography of human nature from its infancy to its perfection," " the Deity of Christ," " Vicarious Redemption," " Evil," and " Christianity without Priest and without Ritual."' He remained to the end a keen and vigilant apologist of the school in which he had been nursed.

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  • It is impossible to say how much reliance may be placed on these figures, but from the 18th century, when the name of every subject had to be inscribed on the roll of a temple as a measure against his adoption of Christianity, a tolerably trustworthy census could always be taken.

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  • The fact that no traces of it have been discovered in Japan would be easily accounted for, when it is remembered that the examples taken home would almost certainly have been religious pictures, would have been preserved in well-known and accessible places, and would thus have been entirely destroyed in the terrible and minute extermination of Christianity by Hideyoshi at the beginning of the 17th century.

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  • His episcopate, which lasted some thirty years, was characterized by great missionary zeal, and by so much success that, according to the (doubtless somewhat rhetorical) statement of Gregory of Nyssa, whereas at the outset of his labours there were only seventeen Christians in the city, there were at his death only seventeen persons in all who had not embraced Christianity.

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  • He taught rhetoric at Rome (one of his pupils being Jerome), and in his old age became a convert to Christianity.

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  • Apart from his redoubtable powers as a controversialist, Philoxenus deserves commemoration as a scholar, an elegant writer, and an exponent of practical Christianity.

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  • The term is applied article of the Christian faith,"due to the introduction of" foreign elements "and resulting in a perversion of Christianity, and an amalgamation with it of ideas discordant with its nature (Fisher's History of Christian Doctrine, p. 9).

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  • Cyprian was the first to proclaim the identity of heretics and schismatics by making a man's Christianity depend on his belonging to the great episcopal church confederation.

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  • Gnosticism was the result of the attempt to blend with Christianity the religious notions of pagan mythology, mysterology, theosophy and philosophy" (p. 98).

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  • As long as the Christian Church was itself persecuted by the pagan empire, it advocated freedom of conscience, and insisted that religion could be promoted only by instruction and persuasion (Justin Martyr, Tertullian, Lactantius); but almost immediately after Christianity was adopted as the religion of the Roman empire the persecution of men for religious opinions began.

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  • It was maintained at the bar that the denial of the most fundamental doctrines of Christianity would not be a lawful cause for such rejection, but the judgment only queries whether a denial of the personality of the devil or eternal punishment is consistent with membership of the church.

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  • Olgierd died in 1377, accepting both Christianity and the tonsure shortly before his death.

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  • They are said to be descendants of Persian tribes; but the fact is very doubtful, and they may be at least as aboriginal as the Maronites, and a remnant of an old Incarnationist population which did not accept Christianity, and kept its heretical Islam free from those influences which modified Druse creed.

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  • In his addresses on the future of the Protestant Church (Reden fiber die Zukunft der evangelischen Kirche, 1849), he finds the essence of Christianity in Jesus's conceptions of the heavenly Father, the Son of Man and the kingdom of Heaven.

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  • In his zeal for orthodoxy, indeed, Frederick William outstripped his minister; he even blamed W6llner's "idleness and vanity" for the inevitable failure of the attempt to regulate opinion from above, and in 1794 deprived him of one of his secular offices in order that he might have more time "to devote himself to the things of God"; in edict after edict the king continued to the end of his reign to make regulations "in order to maintain in his states a true and active Christianity, as the path to genuine fear of God."

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  • From the middle of the 2nd century a change began to take place in the outward circumstances of Christianity.

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  • After their separation from the Church, they became narrower and pettier in their conception of Christianity.

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  • Their asceticism degenerated into legalism, their claim to a monopoly of pure Christianity made them arrogant.

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  • As for the popular religion of the larger Church, they scorned it as an adulterated, manipulated Christianity.

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  • The latter wished for more fasting, the prohibition of second marriages, a frank, courageous profession of Christianity in daily life, and entire separation from the world; the bishops, on the other hand, sought to make it as easy as possible to be a Christian, lest they should lose the greater part of their congregations.

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  • It allowed that the bishops were the successors of the apostles, that the Catholic rule of faith was a complete and authoritative exposition of Christianity, and that the New Testament was the supreme rule of the Christian life.

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  • He also wrote Fichte's Science of Knowledge (1884); Poetry, Comedy and Duty (1888); Religions before Christianity (1883); Ethics for Young People (1891); The Gospel of Paul (1892).

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  • If the essence of Christianity is winnowed down to a bare imitation of the Man Jesus, and his religion is accepted as Buddhists accept the religion of Buddha, still it cannot be denied that the early Christians put their trust in Christ rather than his religion.

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  • The missing link which has hitherto been lacking in the evidence has been found by Barns in the influence of Celtic missionaries who streamed across from Europe until they came in touch with the remnants of the Old Latin Christianity of the Danube.

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  • Hardy, Christianity and the Roman Government (1894), reprinted in Studies in Roman History (1906), pp. 1-162; with the literature quoted in these works and in Schanz, Rom.

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  • These evil tendencies in the popular presentation of Christianity undoubtedly begot in Shaftesbury's mind a certain amount of repugnance and contempt to some of the doctrines of Christianity itself; and, cultivating, almost of set purpose, his sense of the ridiculous, he was too apt to assume towards such doctrines and their teachers a tone of raillery.

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  • Christianity was introduced in the 3rd century of our era.

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  • Gregory did all in his power to promote the spread of Christianity in Germany, and gave special encouragement to the mission of St Boniface, whom he consecrated bishop in 722.

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  • Christianity found its way into Clusium as early as the 3rd century, and the tombstone of a bishop of A.D.

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  • Charlemagne's wars in Italy, Spain and Saxony formed part of the common epic material, and there are references to his wars against the Sla y s; but especially he remained in the popular mind as the great champion of Christianity against the creed of Mahomet, and even his Norman and Saxon enemies became Saracens in current legend.

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  • It marks the transition, from the earlier tolerant attitude of Rome towards Christianity, to its later hostile attitude.

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  • Yet, on the other hand, our author's attitude to the world reflects the temper of Judaism rather than that of Christianity.

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  • There is no evidence of any profession of Christianity on the part of the Gur Khan, though the daughter of the last of his race is recorded to have been a Christian.

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  • It afterwards became the seat of the dukes of Bavaria, and one of the main bulwarks of the East Frankish monarchy; and it was also the focus from which Christianity spread over southern Germany.

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  • Next to Christianity itself he loved the English Church.

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  • No book is fuller of devotion to the Church of England than The Temple, and no poems in our language exhibit more of the spirit of true Christianity.

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  • With its character largely determined by Jewish elements, and even more by contact with the dogmas of Christianity, this second Alexandrian school resulted in the speculative philosophy of the Neo-Platonists and the religious philosophy of the Gnostics and early church fathers.

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  • Clement, as a scholar and a theologian, proposed to unite the mysticism of NeoPlatonism with the practical spirit of Christianity.

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  • The compatibility of Christian and later Neo-Platonic ideas is evidenced by the writings of Synesius, bishop of Ptolemais, and though Neo-Platonism eventually succumbed to Christianity, it had the effect, through the writings of Clement and Origen, of modifying the tyrannical fanaticism and ultradogmatism of the early Christian writers.

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  • He was born of heathen parents at Tabatha near Gaza about 290; he was sent to Alexandria for his education and there became a convert to Christianity; about 306 he visited St Anthony and became his disciple, embracing the eremitical life.

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  • Tylor, asserts itself everywhere in Christianity; and objects thus invested with spiritual or curative powers are called by the Latin doctors sacramentals.

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  • On returning to Wittenberg, he turned to the canon law, and was shocked to find it so completely at variance with his notions of Christianity.

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  • Indeed, he gloried in the inherent and divine unreasonableness of Christianity, and brutally denounced reason as a cunning fool, " a pretty harlot."

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  • The emperor seconded the efforts of his vassals, Albert the Bear, margrave of the Saxon north mark, and Conrad I., margrave of Meissen and Lusatia, to extend the authority of the Germans in the districts east of the Elbe, and assisted Norbert, archbishop of Magdeburg, and Albert I., archbishop of Bremen, to spread Christianity.

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  • Through their efforts Christianity was firmly planted in various parts of England; and after the conversion of the country it was English.

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  • By this lexicon Teller had put himself amongst the most advanced rationalists, and his opponents charged him with the design of overthrowing positive Christianity altogether.

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  • In 409 or 410 Synesius, whose Christianity had until then been by no means very pronounced, was popularly chosen to be bishop of Ptolemais, and, after long hesitation on personal and doctrinal grounds, he ultimately accepted the office thus thrust upon him, being consecrated by Theophilus at Alexandria.

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  • His many-sided activity, as shown especially in his letters, and his loosely mediating position between Neoplatonism and Christianity, make him a subject of fascinating interest.

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  • The Augsburg Confession (1530) is divided into numerous " articles," while Luther's Lesser Catechism gathers Christianity under three " articles "- Creation, Redemption, Sanctification.

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  • In 604 we find Essex in close dependence upon Kent, being ruled by Saberht, sister's son of iEthelberht, under whom the East Saxons received Christianity.

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  • In 861 Michael and Bardas invaded Bulgaria and secured the conversion of the king to Christianity.

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  • About 1530 he appears to have revisited the Spanish court, but on what precise errand is not known; the confusion concerning this period of his life extends to the time when, after visits to Mexico, Nicaragua, Peru and Guatemala, he undertook an expedition in 1537 into Tuzulutlan, the inhabitants of which were, chiefly through his tact, peaceably converted to Christianity, mass being celebrated for the first time amongst them in the newly founded town of Rabinal in 1538.

    0
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  • As Christianity passed to Gentile soil, the sovereign assembly (ecclesia) of privileged citizens in each Greek city furnished an analogy to the latter usage.

    0
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  • These, the two senses recognized by Congregationalism, remained the only ones known to primitive Christianity.

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  • This remains the working rule of ante-Nicene Christianity.

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  • But his claim for " independent " churches no longer denies that true Christianity exists within parish assemblies.

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  • But it has largely outgrown this, and is addressing itself to the progressive re-interpretation of Christianity, in an essentially constructive spirit.

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  • In 1186 the emissaries of the archbishop of Bremen began to preach Christianity among the Ehsts and Letts, and in 1201 the bishop of Livonia established his residence at Riga.

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  • It was partly rebuilt during the Byzantine occupation and became a centre of Christianity.

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  • Still, cruel experience and the persevering preaching of the missionaries gradually checked the fighting, and by the year 1839 it could be claimed that peace and Christianity were in the ascendant.

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  • He destroyed the remnants of paganism that lingered on here, and by his preaching gained the rustic population to Christianity.

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  • Besides being bad philosophy based on fictitious history, Christianity is not respectable.

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  • Celsus and Porphyry are the two early literary opponents of Christianity who have most claim to consideration, and it is worth noticing that, while they agree alike in high aims, in skilful address and in devoted toil, their religious standpoints are widely dissimilar.

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  • In his antipathy to Christianity, which appears to him barbaric and superstitious, he gives himself up to the scepticism and satire of a man of the world through which he comes in contact with Epicurean tendencies."

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  • Any pagan who wished to understand and criticize Christianity intimately had to begin by learning from the Jews, and this accounts for the opening chapters of his argument.

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  • He is bound to admit that Christianity has been stated reasonably; against the moral teaching of Jesus he can only bring the lame charge of plagiarism, and with the Christian assertion that the Logos is the Son of God he completely accords.

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  • And the Jewish church, within which Christianity had first lived and moved, ceased to have a visible centre.

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  • In spite of their conversion to Christianity, the Samoyedes still regard these piles with superstition.

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  • The inland gods lost importance with the failure of the overland trade, and Judaism and Christianity seem for a time to have contended for the mastery in South Arabia.

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  • In Nejran Syrian missionaries seem to have introduced Christianity (Noldeke).

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  • Butt as the religion of the hostile Ethiopians, Christianity found political obstacles to its adoption in Yemen; and, as heathenism had quite lost its power, it is intelligible that Dhu Nuwas, who was at war with Ethiopia before the last fatal struggle, became a Jew.

    0
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  • The Ethiopian conquest rather hurt than helped Christianity.

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  • The total number of persons in the country professing Christianity was 251,904 or 65%.

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  • Hostages were given, oaths of fealty renewed, while many accepted Christianity, and the rudiments of an ecclesiastical system were established.

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  • Oaths and hostages were exacted; and many Saxon youths were educated in the land of the Franks as Christians, and sent back into Saxony to spread Christianity and Frankish influence.

    0
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  • The conversion of the Saxons to Christianity, which during this time had been steadily progressing, was continued in the reign of the emperor Louis I., the Pious, who, however, took very little interest in this part of his empire.

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  • We find little or no trace of them before Constantine made Christianity the state religion, i.e.

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  • As soon as Christianity made such progress that baptism became the rule, and as soon as immersion gave place to sprinkling, the ancient baptisteries were no longer necessary.

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  • He sought to spread Christianity by introducing the Cistercians, founding bishoprics, and building churches and monasteries.

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  • They are after all personal expressions of Christianity, in which are discernible also specific types of local tradition.

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  • Firstly, it suggests the supernormal level to which the Apostolic consciousness was raised at a bound by the direct influence of the Founder of Christianity, and justifies the marking-off of the Apostolic writings as a Canon, or body of Christian classics of unique religious authority.

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  • He also commissioned Palladius to preach the gospel in Ireland which was beginning to rally to Christianity.

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  • It was religion which first induced ladies, in the earlier centuries of Christianity, to take up the care of the sick as a charitable duty.

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  • In 1888 the tide of persecution turned, and several chiefs embraced Christianity, and on Crowther's return from another visit to England, the large iron church known as "St Stephen's cathedral" was opened.

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  • About this time the conversion of the Thuringians to Christianity was begun by British missionaries and continued by St Boniface, who founded a bishopric at Erfurt.

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  • But there is a vast difference in the relations in which they respectively stood to the church and to Christianity.

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  • It is possible that there may be some ground for the local tradition that Christianity was introduced into this region by Dionysius and Paracodus, who successively occupied the see of Vienne, but another tradition that the first bishop was named St Nazarius rests on a confusion, as that saint belongs to Genoa and not to Geneva.

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  • Augustine's City of God, published in 426, was an apologetic, not an historical work, but it had great influence in our field, for in it he undertook to answer the common heathen accusation that the growing misfortunes of the empire were due to the prevalence of Christianity and the forsaking of the gods of Rome.

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  • In his hands Christianity became a new religion, fitted to meet the needs of all the world, and freed entirely of the local and national meaning which had hitherto attached to it.

    0
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  • Thus Jesus had the same significance for one man as for another, and Christianity was meant as much for Gentiles as for Jews.

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  • It was Christianity in its universal form which won its great.

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  • Christianity, with its one God, and its promise of redemption and a blessed immortality based upon divine revelation, met as no other contemporary faith did the awakening religious needs.

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  • Christianity was essentially a proselytizing religion, not content to appeal simply to one class or race of people, and to be one among many faiths, but believing in the falsity or insufficiency of all others and eager to convert the whole world.

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  • Under his successors, except during the brief reign of Julian (361-363), when the effort was made to reinstate paganism in its former place of supremacy, the Church received growing support, until, under Theodosius the Great (379-395), orthodox Christianity, which stood upon the platform adopted at Nicaea in 325, was finally established as the sole official religion of the state, and heathen worship was put under the ban.

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  • An interesting parallel to the spread of Christianity in the Roman empire is afforded by the contemporary Mithraism.

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  • Two tendencies appeared in the thought of the primitive Church, the one to regard Christianity as a law given by God for the government of men's lives, with the promise of a blessed immortality as a reward for its observance; the other to view it as a means by which the corrupt and mortal nature of man is transformed, so that he becomes a spiritual and holy being.

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  • Christianity is at once a revealed law which a man must keep, and by keeping which he earns salvation, and a supernatural power whereby his nature is transformed and the divine quality of immortality imparted to it.

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  • From both points of view Christianity is a supernatural system without which salvation is impossible, and in the Christian Church it is preserved and mediated to the world.

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  • The effect of the legal view of Christianity was to make Christ an agent of God in the revelation of the divine will and truth, and so a subordinate being between God and the world, the Logos of current Greek thought.

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  • Since the time when the church of eastern Syria had decided, in opposition to the church of the Empire, to cling to the ancient views of Syrian theologians - therefore also to the teaching and person of Nestorius - her relations were broken off with the church in western Syria and in Greek and Latin countries; but the power of Nestorian, or, as it was termed, Chaldaic Christianity, was not thereby diminished.

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  • For, in view of the facts above stated, it was of small significance that in Britain Christianity was driven back into the western portion of the island still held by the Britons, and that in the countries of the Rhine and!Danube a few bishoprics disappeared.

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  • Finally, the dependence of the Swabian and Bavarian peoples on the Frankish empire paved the way for Christianity in those provinces also.

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  • The whole progress of Christianity in Europe from the 9th to the 12th century was due - if we exclude Eastern Christendom - to the Teutonic nations; neither the papacy nor the peoples of Latin race were concerned in it.

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  • German priests and bishops carried the Christian faith to the Czechs and the Moravians, laboured among the Hungarians and the Poles, and won the wide district between the Elbe and the Oder at once for Christianity and for the German nation.

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  • The new piety did not set itself in opposition either to the hierarchy or to the institutions of the Church, such as the sacraments and the discipline of penance, nor did it reject those foreign elements (asceticism, worship of saints and the like) which had passed of old time into Christianity from the ancient world.

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  • However much it agreed in admiration of the ancients, it differed absolutely in its preservation of the fundamental ideas of Christianity.

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  • The only possible synthesis is that of the Christianity common to all; as institutions, though they possess many features in common, their history is separate and must be separately dealt with.

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  • It was this book which first put before the world, with Schwegler's characteristic boldness and clearness, the results of the critical labours of the earlier representatives of the new Tubingen school in relation to the first development of Christianity.

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  • In this rapid glance at some of the chief priesthoods of antiquity we have hitherto passed over the pure Semites, whose priesthoods call for closer examination because of the profound influence which one of them - that of the Jews - has exercised on Christianity, and so on the whole history of the modern world.

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  • He subdued also the Germanic tribes; annexed Frisia, where Christianity was beginning to make progress; put an end to the duchy of Alemannia; intervened in the internal affairs of the dukes of Bavaria; made expeditions into Saxony; and in 738 compelled some of the Saxon tribes to pay him tribute.

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  • On the civil marriage question in particular, and some years earlier on the still more troublesome one of allowing the remarriage of native converts to Christianity, his guidance, being not only learned but statesmanlike, was of the greatest value.

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  • But, as Christianity became firmly established, Christian writers' became more tolerant of speculation, and laboured to reduce the doctrines of the church to a rational system.

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  • To accept Christianity, at least formally, was therefore a prudential safeguard on the part of the Slavonians.

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  • In less than twenty years after the death of its founder, it collapsed before a combined attack of all Poland's enemies, and simultaneously a terrible pagan reaction swept away the poor remnants of Christianity and civilization.

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  • The Cyrenaic ideal was, of course, utterly alien to Christianity, and, in general, subsequent thinkers found it an ideal of hopeless pessimism.

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  • He spent large sums in promoting the spread of Christianity, contributing liberally to missionary societies, and to the expenses of translating the Bible or portions of it into various languages.

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  • On Wednesday and Thursday, January 5th and 6th, 1 743, the friends of aggressive Christianity in Wales met at Wadford, near Caerphilly, Glam., in order to organize their societies.

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  • In 1767 Christianisme devoile appeared, in which he attacked Christianity and religion as the source of all human evils.

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  • The authority to grant such discharge was conceived to be included in the power of binding and loosing committed by Christ to His Church; and when in the course of time the vaguer theological conceptions of the first ages of Christianity assumed scientific form and shape at the hands of the Schoolmen, the doctrine came to prevail that this discharge of the sinner's debt was made through an application to the offender of what was called the " Treasure of the Church " (Thurston, p. 315).

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  • As the chronicle of Axum relates, Christianity was adopted in Abyssinia in the 4th century.

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  • Cedrenus and Nicephorus err in dating Abyssinian Christianity from Justinian, c. 542.

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  • Paulinus, first archbishop of York, about the year 627 preached in the district of Dewsbury, where Edwin, king of Northumbria, whom he converted to Christianity, had a royal mansion.

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  • To this end he promised religious toleration from the beginning and directed his officers accordingly; this led to the famous toleration act passed by the assembly in 1649, which, however, extended its protection only to sects of Trinitarian Christianity.

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  • And therefore he took the opportunity to send to the Romans what is really a summing up, not of the whole of Christianity, but of that side of Christianity which the preceding controversy had brought into special relief.

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  • He addresses his work to Theophilus, apparently an official person, who had already been taught the main outlines of Christianity.

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  • It drew together and gathered up into itself the forces at work in the apostolic age; and, by reaching out a hand as it were (through the preface) towards Greek philosophy, it succeeded in so formulating the leading doctrines of Christianity as to make it more acceptable than it had as yet been to the Gentile world, and in securing for the Gospel a place in the main stream of European thought.

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  • The triumph of the Athanasian Canon, indeed, went along with the triumph of Nicene Christianity.

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  • The chief argument against this is that it seems paradoxical to think of Africa rather than Rome as the home of the first Latin version; but it must be remembered that Roman Christianity was originally Greek, and that the beginnings of a Latin church in Rome seem to be surprisingly late.

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  • It is possible that this is the oldest Coptic version, and this view is supported by the general probabilities of the spread of Christianity in Egypt.

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  • The picture of Apostolical Christianity found in the New Testament offered indeed a glaring g g contrast to the papal system of the later middle ages.

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  • But though we may trace a real affiliation between the principles of Luther and modern German critical study - notably in the doctrines of the Gospel within the Gospel and of the residual Essence of Christianity - Luther's discriminations were in the 17th century ignored in practice.

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  • The doctrines of Christianity, and in many communities the customs of the Church, were held to be inferences from the inspired text of the Scriptures.

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  • The miracles of the New Testament, which had formerly been received as bulwarks of Christianity, now appeared as difficulties needing explanation.

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  • But if the New Testament be not itself the direct divine revelation in the sense of the 18th century, the question still remains, how we are to picture the true history of the rise of Christianity, what its true meaning is.

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  • Reimarus' posthumous attack on Christianity, a work which showed that the mere study of the New Testament is not enough to compel belief in an unwilling reader.

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  • From the study of these contemporary and genuine documents, he elaborated the theory that the earliest Christianity, the Christianity of Jesus and the original apostles, was wholly Judaistic in tone and practice.

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  • The quarrel between St Paul and his opponents did not last so long as Baur supposed, and the great catastrophe of the fall of Jerusalem effectually reduced thorough-going Judaistic Christianity into insignificance from A.D.

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  • The study of the Semitic elements in early Christianity is less advanced than the study of the Greek elements, so that it is doubtless from the Semitic side that further progress in the criticism of the New Testament may be expected.

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  • But in all probability these dates were only one development of those speculations in the region of numbers to which Gnosticism was so prone; and in any case to look for genuine traditions among Egyptian Gnostics, or even in the church of Alexandria, would be to misread the history of Christianity in the 2nd century.

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  • The imposition of strict rules of life upon the natives was in some instances carried too far; in others their conversion to Christianity was little more than nominal, but cases of this sort are overshadowed by the fine work of William Ellis and John Williams (c. 1818) and many of their successors.

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  • Moreover, the important body of apocalyptical and pseudepigraphical literature, with all its links between Christianity and Judaism, fell into disfavour on both sides.

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  • Pop. (1900), 6 3,937, including a colony of Jews converted to Christianity (Chuetas).

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  • The Gulf of Nicoya, a shallow landlocked inlet, containing a whole archipelago of richly-wooded islets, derives its name from Nicoya, an Indian chief who, with his tribe, was here converted to Christianity in the 16th century.

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  • Owing to intercourse with Greek and Slavonic Christianity, the title is sometimes to be met with in southern Italy and Sicily, and in Hungary and Poland.

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  • On the other hand, it was also in Asia Minor that there appeared along with Montanus those energetic prophetesses who charged the churches and their bishops and deacons with becoming secularized, and endeavoured to prevent Christianity from being naturalized in the world, and to bring the churches once more under the exclusive guidance of the Spirit and His charismata.

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  • His Christianity was conspicuous, even amongst deeply religious men like Lee and Stuart, and penetrated every part of his character and conduct.

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  • His sermons attracted wide attention in that community, and he gained a considerable reputation as a theologian and a controversialist by his publication in 1814 of a volume entitled Defence of Christianity, written in answer to a work, The Grounds of Christianity Examined (1813), by George Bethune English (1787-1828), an adventurer, who, born in Cambridge, Massachusetts, was in turn a student of law and of theology, an editor of a newspaper, and a soldier of fortune in Egypt.

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  • The answer to this question involves the answer to another - Why was Neoplatonism defeated by Christianity?

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  • The earliest Christian philosophers, particularly Justin and Athenagoras, likewise prepared the way for the speculations of the Neoplatonists - partly by their attempts to connect Christianity with Stoicism and Platonism, partly by their ambition to exhibit Christianity as " hyperplatonic."

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  • Did they know the Oriental religions, Judaism and Christianity in particular?

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  • Since Neoplatonism originated in Alexandria, where Oriental modes of worship were accessible to every one, and since the Jewish philosophy had also taken its place in the literary circles of Alexandria, we may safely assume that even the earliest of the Neoplatonists possessed 1 The resemblance would probably be still more apparent if we thoroughly understood the development of Christianity at Alexandria in the 2nd century; but unfortunately we have only very meagre fragments to guide us here.

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  • We have to come down to Iamblichus and his school before we find complete correspondence with the Christian Gnosticism of the and century; that is to say, it is only in the 4th century that Greek philosophy in its proper development reaches the stage at which certain Greek philosophers who had embraced Christianity had arrived in the and century.

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  • The influence of Christianity - whether Gnostic or Catholic - on Neoplatonism was at no time very considerable, although individual Neoplatonists, after Amelius, used Christian texts as oracles, and put on record their admiration for Christ.

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  • He was not an original thinker, but a diligent student, distinguished by great learning, by a turn for historical and philological criticism, and by an earnest purpose to uproot false teaching - especially Christianity, to ennoble men and train them to goodness.

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  • In his trenchant criticism of the origin of what passed for Christianity in his time, he spoke bitter and severe truths, which have gained for him the reputation of the most rabid and wicked of all the enemies of Christianity.

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  • Porphyry marks the transition to a new phase of Neoplatonism, in which it becomes completely subservient to polytheism, and seeks before everything else to protect the Greek and Christianity.

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  • But the emperor himself lived long enough to see that his romantic policy of restoration was to leave no results; and after his early death all hope of extinguishing Christianity was abandoned.

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  • But undoubtedly the victory of Christianity in the age of Valentinian and Theodosius had a purifying influence on Neoplatonism.

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  • During the struggle for supremacy, the philosophers had been driven to make common cause with everything that was hostile to Christianity.

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  • The question as to the influence of Neoplatonism on the development of Christianity is not easily answered, because it is scarcely possible to get a complete view of their mutual relations.

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  • It must be confessed that when Christianity began to project a theology it was already deeply impregnated by Hellenic influences.

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  • On all the cardinal doctrines - God, matter, the relation of God to the world, freedom and evil - Augustine retained the impress of Neoplatonism; at the same time he is the theologian of antiquity who most clearly perceived and most fully stated wherein Neoplatonism and Christianity differ.

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  • Why Neoplatonism succumbed in the conflict with Christianity is a question which the historians have never satisfactorily answered.

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  • We have nothing to do here with our own private ideal of Christianity, but solely with catholic Christianity and catholic theology.

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  • It is only when these and all other circumstances of the case are duly realized that we have a right to inquire how much the essential doctrines of Christianity contributed to the victory, and what share must be assigned to the organization of the church.

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  • On the relation of Neoplatonism to Christianity, and the historical importance of Neoplatonism generally, see the leading church histories, and the Histories of Dogma by Baur, Nitzsch, Harnack, &c. Compare also Loffler, Der Platonismus der Kirchenvater (1782); Huber, Die Philosophie der Kirchenvdter (1859); Tzchirner, Fall des Heidenthums (1829), pp. 574618; Burckhardt, Die Zeit Constantin's des Grossen (1853); Chastel, Hist.

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  • At his own request the article on Christianity was assigned to him in Dr Brewster's Edinburgh Encyclopaedia, and in studying the credentials of Christianity he received a new impression of its contents.

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  • Moreover, in the universal unrest and oversetting of all authority, Christianity itself was in danger of perishing, not only as the result of the cultured paganism of the Renaissance, but also through the brutish ignorance of the common folk, deprived now of their traditional religious restraints.

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  • This Society, instituted to this special end, namely, to offer spiritual consolation for the advancement of souls in life and Christian doctrine, for the propagation of the faith by public preaching and the ministry of the word of God, spiritual exercises and works of charity and, especially, by the instruction .of children and ignorant people in Christianity, and by the spiritual, consolation of the faithful in Christ in hearing confessions...."

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  • It was also about this same period that the grave scandal of the Chinese and Malabar rites began to attract attention in Europe, and to make thinking men ask seriously whether the Jesuit missionaries in those parts taught anything which could fairly be called Christianity at all.

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  • It was derived directly from the times of primitive Christianity; from the Saviour himself and his disciples and friends, with whom they claimed to be connected by a secret tradition, or else from later prophets, of whom many sects boasted.

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  • It is far more probable that the combination which we meet with in Gnosticism is older than Christianity, and was found already in existence by Christianity and its sects.

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  • Of all the fundamental ideas of Gnosticism of which we have so far treated, it can with some certainty be assumed that they were in existence before the rise of Christianity and the influence of Christian ideas on the development of Gnosticism.

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  • Thus the essential part of most of the conceptions of what we call Gnosticism was already in existence and fully developed before the rise of Christianity.

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  • But the fundamental ideas of Gnosticism and of early Christianity had a kind of magnetic attraction for each other.

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  • Above all the Gnostics represented and developed the distinctly anti-Jewish tendency in Christianity.

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  • Paul's battle against the law and the narrow national conception of Christianity found a willing following in a movement, the syncretic origin of which directed it towards a universal religion.

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  • And it is interesting to observe how, e.g., St Augustine, though desperately combating the dualism of the Manichaeans, yet afterwards introduced a number of dualistic ideas into Christianity, which are distinguishable from those of Manichaeism only by a very keen eye, and even then with difficulty.

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  • Through its syncretic origin Gnosticism introduced for the first time into Christianity a whole mass of sacramental, mystical ideas, which had hitherto existed in it only in its earliest phases.

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  • But in the long run even genuine Christianity has been unable to free itself from the magic of the sacraments; and the Eastern Church especially has taken the same direction as Gnosticism.

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  • It must be considered as an unqualified advantage for the further development of Christianity, as a universal religion, that at its very outset it prevailed against the great movement of Gnosticism.

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  • Indirectly, however, Gnosticism was certainly one of the most powerful factors in the development of Christianity in the ist century.

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  • Taking the title margrave of Brandenburg, he pressed the warfare against the Wends, extended the area of his mark, did much for the spread of Christianity and civilization therein, and so became the founder of the margraviate of Brandenburg.

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  • This country was subdued (c. 550) by the Emperor Justinian, who introduced Christianity.

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  • Christianity was introduced by St Patrick about 450.

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  • Nearly all of them were converted to Christianity by the Mayhews, and they were friendly to the settlers during King Philip's war.

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  • On his departure from Norway in 1000, the king commissioned him to proclaim Christianity in Greenland.

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  • The Mahommedan religion was thus united against Christianity.

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  • Alexander in 1809, after a year at Glasgow University, joined his father in Washington, Pennsylvania, where the elder Campbell had just formed the Christian Association of Washington, "for the sole purpose of promoting simple evangelical Christianity."

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  • Towards the close of the 3rd century two great religions stood opposed to one another in western Europe, one wholly Iranian, namely Mithraism, the other of Jewish origin, but not without Iranian elements, part and parcel probably of, the Judaism which gave it birth, namely Christianity.

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  • In these respects it resembled Christianity.

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  • Elect are these - Jesus and Vahman."The above examples bear out Mani's own declaration, as reported by the Fihrist, that his faith was a blend of the old Magian cult with Christianity.

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  • Just as the background of Christianity was formed by the Hebrew scriptures, and just as the Hebrew legends of the creation became the basis of its scheme of human redemption from evil, so the Avesta, with its quaint cosmogony and myths, formed the background of Mani's new faith.

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  • There can be no doubt that in the form in which Mani became acquainted with it Christianity had been disengaged and liberated from the womb of Judaism which gave it birth.

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  • We may thus hope to recover some priceless monuments of early Christianity, hymns and treatises perhaps of Marcion and Bardesanes, the Gospel of Peter, and even the Diatessaron.

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  • It is very difficult to determine what was the extent of Mani's knowledge of Christianity, how much he himself borrowed from it, and through what channels it reached him.

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  • It is certain that Manichaeism, in those districts where it was brought much into contact with Christianity, became additionally influenced by the latter at a very early period.

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  • As regards Mani himself, it is safest to assume that he held both Judaism and Catholic Christianity to be entirely false religions.

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  • It is indeed true that he not only described himself as the promised Paraclete - for this designation probably originated with himself - but also conceded a high place in his system to "Jesus"; we can only conclude from this, however, that he distinguished between Christianity and Christianity.

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  • The historical relation of Mani to Christianity is then as follows.

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  • On the other hand, he looked upon what he considered to be Christianity proper - that is, Christianity as it had been developed among the sects of Basilidians, Marcionites, and perhaps Bardesanites, as a comparatively valuable and sound religion.

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  • It admitted the stumbling-blocks which the Old Testament offers to every intelligent reader, and gave itself out as a Christianity without the Old Testament.

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  • In fact the first introduction of Christianity and the success of all missionary enterprise involve freethinking (in its etymological sense) on the part of those converted.

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  • Since, further, according to him the fulfilment of prophecy is the only valid proof of Christianity, he thus secretly aims a blow at Christianity as a revelation.

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  • The formation of such communities in the East does not date from the introduction of Christianity.

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  • His critical principles are explained in the preface, where he dwells on the necessity of starting as much as possible from trustworthy contemporary sources, or at least from those nearest to antiquity - the touchstone by which verbal traditions can be tested being contemporary poems. He inclines to rationalism, rejecting the marvellous and recasting legends containing it in a more historical spirit; but he makes an exception in the accounts of the introduction of Christianity into Norway and of the national saint St Olaf.

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  • Save among the Indians, active disbelief in Christianity is practically non-existent, and even among them 90% are nominally Christian.

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  • They were companions of St Columba and their efforts to convert the folk to Christianity seem to have impressed the popular imagination, for several islands bear the epithet "Papa" in commemoration of the preachers.

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  • His father, whose military spirit reveals itself in the whole bearing of Tertullian, to whom Christianity was above everything a " militia," had intended him for the law.

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  • It was his desire to unite the enthusiasm cf primitive Christianity with intelligent thought, the original demands of the Gospel with every letter of the Scriptures and with the practice of the Roman church, the sayings of the Paraclete with the authority of the bishops, the law of the churches with the freedom of the inspired, the rigid discipline of the Montanist with all the utterances of the New Testament and with the arrangements of a church seeking to set itself up within the world.

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  • Not only did the great chasm between the old Christianity, to which his soul clung, and the Christianity of the Scriptures as juristically and philosophically interpreted remain unbridged; he also clung fast, in spite of his separation from the Catholic church, to his position that the church possesses the true doctrine, that the bishops per successionem are the repositories of the grace of the teaching office, and so forth.

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  • After having done battle with heathens, Jews, Marcionites, Gnostics, Monarchians, and the Catholics, he died an old man, carrying with him to the grave the last remains of primitive Christianity in the West, but at the same time in conflict with himself.

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  • The date of his conversion to Christianity is quite uncertain; there is much in favour of the years between 190 and 195.

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  • The works of Tertullian, on the chronology of which a great deal has been written, and which for the most part do not admit of being dated with perfect certainty, fall into three classes - the apologetic, defending Christianity against paganism and Judaism; the polemical dogmatic, refuting heresies and heretics; and the ascetic or practical, dealing with points of morality and church discipline.

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  • The Apologeticus, which in the 3rd century was translated into Greek, is the weightiest work in defence of Christianity of the first two centuries.

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  • It disposes of the charges brought against Christians for secret crimes (incest, &c.) and public offences (contempt of the State religion and high treason), and asserts the absolute superiority of Christianity as a revealed religion beyond the rivalry of all human systems.

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  • Here also lived King Radbod, a pagan, and on this isle St Willibrord in the 7th century first preached Christianity; and for its ownership, before and after that date, many sea-rovers have fought.

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  • His sermons were generally portions of a series; and to this period belong the volumes Christus Consummator (1886) and Social Aspects of Christianity (1887).

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  • He studied assiduously The Sacred Books of the East, and earnestly contended that no systematic view of Christianity could afford to ignore the philosophy of other religions.

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  • It must not indeed be supposed that the doctrine was as yet the undisputed part of Hebrew faith which it became when the fall of the state and the antithesis to Christianity threw all Jewish thought into the lines of the Pharisees.

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  • He was generous to the church and aided the spread of Christianity in many ways.

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  • In their practice the Glasite churches aimed at a strict conformity with the primitive type of Christianity as understood by them.

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  • His sons allied themselves with the Danes, but were invariably defeated by Haakon, who was successful in everything he undertook except in his attempt to introduce Christianity, which aroused an opposition he did not feel strong enough to face.

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  • The word thus came to be applied to the whole body of doctrine taught by Christ and his disciples, and so to the Christian revelation generally (see Christianity); by analogy the term " gospel " is also used in other connexions as equivalent to " authoritative teaching."

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  • Here you find articles in the encyclopedia about Christianity.

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  • Their moral character, when first visited by Europeans, was not superior to that of other islanders; and excepting when improved and preserved by the influence of Christianity, it has suffered much from the vices of intemperance and licentiousness introduced by foreigners.

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  • The Growth of the Spirit of Christianity from the First Century to the Dawn of the Lutheran Era, established his reputation as a liberal and spiritually minded theologian; and Queen Victoria invited him to preach at Balmoral.

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  • He was held to this belief in the substantiality of bodies by his Christianity, by the influence of Aristotle, of scholasticism and of Cartesianism, as well as by his own mechanics.

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  • After the adoption of Christianity it was gradually prohibited by the laws.

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  • With the introduction of Christianity the ecclesiastical connexion between England and the continent without doubt brought about a large increase in the imports of secular as well as religious objects, and the frequency of pilgrimages by persons of high rank must have had the same effect.

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  • The Runic alphabet seems to have been the only form of writing known to the Anglo-Saxons before the invasion of Britain, and indeed until the adoption of Christianity.

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  • The adoption of Christianity brought about the introduction of the Roman alphabet; but the older form of writing did not immediately pass out of use, for almost all the inscriptions which we possess date from the 7th or following centuries.

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  • During the preceding century Christianity had been planted sporadically among the Goths beyond the Danube, through the agency in part of Christian captives, many of whom belonged to the order of clergy, and in part of merchants and traders.

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  • Ulfilas may therefore have been a convert to Christianity when he reached Constantinople.

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  • The religious quarrel either accentuated, or was accentuated by, political differences, and the rival chiefs, Athanaric and Frithigern, appeared as champions of Paganism and Christianity respectively.

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  • Then followed the negotiations with the emperor Valens, the general adhesion of the Visigoths under Frithigern to Arian Christianity, the crossing of the Danube by himself and a host of his followers, and the troubles which culminated in the battle of Adrianople and the death of Valens (378).

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  • This Arian form of Christianity was imparted by Ulfilas and his disciples to most of the tribes of the Gothic stock, and persisted among them, in spite of persecution, for two centuries.

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  • He appears to have spent some of his exile in Iona, where he was instructed in the principles of Christianity.

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  • September of that year found the missionary at Dolon Nor occupied with the final arrangements for his journey, and shortly afterwards, accompanied by his fellow-Lazarist, Joseph Gabet, and a young Tibetan priest who had embraced Christianity, he set out.

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  • Thus the conception of Christ as High Priest emerges, for the first time, as a central point in the author's conception of Christianity.

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  • They may have found in some places a soil already prepared by more ancient tenets which had been preserved in spite of th'e persecution of the official Church, and handed down from the period of primitive Christianity.

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  • They rejected the pneumatic Christianity of the orthodox churches and did not accept the docetic teaching of some of the other sects.

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  • In 1004, scarcely 15 years after the introduction of Christianity into Russia, we hear of a priest Adrian teaching the same doctrines as the Bogomils.

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  • Many of the natives are well educated, profess Christianity and dress in European fashion.

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  • There is no doubt that the marriages of heathen times were often of a kind which could not be permitted after the adoption of Christianity.

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  • The Roman alphabet first came into use among the western and northern Teutonic peoples after their adoption of Christianity.

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  • In all these cases the Arian form of Christianity was the one first adopted.

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  • The extension of Frankish supremacy over the neighbouring Teutonic peoples brought about the adoption of Christianity by them also, partly under compulsion, the last to be converted being the Old Saxons, in the latter half of the 8th century.

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  • In the north, after several attempts during the 9th century which met with only temporary success, Christianity was established in Denmark under Harold Bluetooth, about 94 0 -9 60, and in Norway and Sweden before the end of the century, while in Iceland it obtained public recognition in the year 1000.

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  • Here we are concerned only with the beliefs and forms of worship which prevailed before the adoption of Christianity.

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  • After the adoption of Christianity, and possibly to a certain extent even before, such persons came to be regarded with disfavour - whence the persecutions for witchcraft - but it is clear from Tacitus's works and other sources that their influence in early times must have been very great.

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  • Other places had been honoured by the presence and preaching of these great leaders of new-born Christianity; but it is at Rome that they had borne witness to the Gospel by the shedding of their blood; there they were buried, and their tombs were known and honoured.

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  • About the time that Peter and Paul died in Rome the primitive centre of Christianity - that is to say, Jerusalem - was disappearing amidst the disaster of the war of the Roman Empire with the Jews.

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  • Moreover, the Church of Jerusalem, narrowed by Jewish Christian particularism, was hardly qualified to remain the metropolis of Christianity, which was gradually gaining ground in the Graeco-Roman world.

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  • However, as time went on, certain Churches became powerful centres of Christianity, and even when they did not come into conflict with her, their very existence tended to diminish the prestige of the Roman Church.

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  • Henceforth it receded more and more from the influence of the Roman Church, and this centrifugal movement was greatly helped by the fact that the Roman Church, having ceased to know the Greek language, found herself practically excluded from the world of Greek Christianity.

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  • When orthodox Christianity had Pyrenees, the episcopate of those countries grouped sovereigns.

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  • The question of reform having arisen, from the apostolic see alone could its fulfilment be expected, since in it, with the succession of St Peter, were preserved the most august traditions of Christianity.

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  • Byzantine Church, and the authority of the patriarchate of Constantinople, around which centred all that survived of Christianity in those regions.

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  • Whatever may be said as to its historical value, it symbolizes very well the great authority of the Roman Church in the early days of Christianity; an authority which was then administered by the bishops of Rome, and came to be more and more identified with them.

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  • Finally, the Church had reminded the wealthy classes of their duties to the sick and toilers, and by making the social question its own it had gone a long way towards permeating all social and political conditions with the spirit of Christianity.

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  • Goths, Vandals, Suebi, Burgundians and Langobardi embraced it; here too as a distinctive national type of Christianity it perished before the growth of medieval Catholicism, and the name of Arian ceased to represent a definite form of Christian doctrine within the church, or a definite party outside it.

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  • A month later a papal legate arrived in Hungary to inquire into the conduct of the king, who was accused by his neighbours, and many of his own subjects, of adopting the ways of his Kumanian kinsfolk and thereby undermining Christianity.

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  • No trustworthy account exists of the evangelization of Armenia, for the legend of King Abgar's correspondence with Christ, even if it contained any historical truth, only relates to Edessa and Syriac Christianity.

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  • But he felt that the military calling and Christianity were incompatible and abandoned the former (1789).

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  • In addition to the difficulties presented by the Bible as an historical record, and the literary problems which textual and other critics have investigated, the modern freethinker denies that the Christianity of the New Testament or its interpretation by modern theologians affords a coherent theory of human life and duty.

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  • The general attitude of German theology, however, became gradually more and more hostile, and the works of Schleiermacher, though in a sense themselves rationalist, renewed the general desire for a positive Christianity.

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  • The struggle with Christianity here was long and intense.

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  • Her irreligion was shared by multitudes of contemporaries who had never been called upon to renounce one form of Christianity and profess belief in another in order to gain a crown.

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  • The character and work of Christ were, he held, the ultimate proof and the best defence of Christianity; and his tendency was to concentrate attention somewhat narrowly on the historic Jesus.

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  • His De veritote religionis Christianae (1627), a presentment of the evidences, is so written as to form a code of common Christianity, irrespective of sect.

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  • He now devoted himself to promoting the welfare of, his subjects, and did his utmost to support the cause of Christianity, both by his bounty and by his example.

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  • It became customary to burn an effigy of Haman at the conclusion of the feast, and this was regarded as in some ways an attack on Christianity and was therefore forbidden by the Theodosian code, XVI.

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  • The success which attended the work of the great apostle to the Gentiles stamped Christianity as a.

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  • From this point onwards Christianity pushed its way into all the great centres of population.

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  • Harnack has tabulated the results which our scanty data allow us to reach in his Expansion of Christianity.

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  • As late as 1230 human sacrifices were still being offered up in Prussia and Lithuania, and, in spite of all the efforts of the Teutonic Knights, idolatrous practices still lingered amongst the people, while amongst the Lapps, though successful missions had been inaugurated as early as 1335, Christianity cannot be said to have become the dominant religion till at least two centuries later.

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  • In 1792, Carey, a Baptist, who was not only a cobbler, but a linguist of the highest order, a botanist and zoologist, published his Enquiry into the Obligations of Christians to use Means for the Conversion of the Heathens, and the book marks a distinct point of departure in the history of Christianity.

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  • On the Continent the Basel Mission (1815) grew out of a society founded in 1780 to discuss the general condition of Christianity; " Father " Janicke, a Bohemian preacher in Berlin, founded a training school which supplied many men to the Church Missionary Society and the London Missionary Society; and Van der Kemp, who pioneered the London Missionary Society work in South Africa, organized in 1797 the Netherland Missionary Society, which turned its attention chiefly to Dutch Colonial possessions.

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  • London Society for Promoting Christianity among the Jews.

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  • A number of them find in Unitarianism a form of Christianity that appeals to them.

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  • The London Society for Promoting Christianity among the Jews includes among its missionaries about 80 who are converts.

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  • Professor Delitzsch estimated that i oo,000 Jews had embraced Christianity in the first three quarters of the i 9th century; and Dr Dalman of Leipzig says that " if all those who have entered the Church and their descendants had remained together, instead of losing themselves among the other peoples, there would now be a believing Israel to be counted by millions, and no one would have ventured to speak of the uselessness of preaching the Gospel to the Jews."

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