Civil Rights
Movements, leaders, victories and the continuing fight for equality.
q2K BHP
Black History Portal
THE BHP WIRE —
HIDDEN TRUTHS
What's New!
Explore the people, places, events, achievements, struggles and stories that shaped our journey.
Movements, leaders, victories and the continuing fight for equality.
Innovation, patents, science, technology and world-changing contributions.
Pioneers, champions, Negro Leagues, records, activism and excellence.
Meet the people whose lives, choices and achievements shaped the journey.
Black towns, communities, institutions and places where history happened.
Moments that changed communities, movements, institutions and the nation.
In August 1908, a white mob attacked Springfield, Illinois’s Black community, destroying homes and businesses and lynching two Black men. National outrage over the violence helped spur the movement that created the NAACP the following year.
MORE →Reflects the personal views, recollections, and perspective of the author, Mike Davis.
This is a personal recollection on the Move fire on May 13, 1985
 | This article has multiple issues. Please help improve it or discuss these issues on the talk page. (Learn how and when to remove these messages)
|
Patristics or patrology is the study of the early Christian writers who are designated Church Fathers.[1] The names derive from the combined forms of Latin pater and Greek πᾰτήρ (father). The period of the Church Fathers, commonly called the Patristic era,[2][3] is generally considered to run from the end of New Testament times or end of the Apostolic Age (c. AD 100) to either AD 451 (the date of the Council of Chalcedon)[4] or to the Second Council of Nicaea in 787.[citation needed]
 |
The Church Fathers are generally divided into the Ante-Nicene Fathers, those who lived and wrote before the Council of Nicaea (325) and the Nicene and Post-Nicene Fathers, those who lived and wrote after 325. Also, the division of the Fathers into Greek and Latin writers is also common. Some of the most prominent Greek Fathers are Justin Martyr, Athanasius of Alexandria, Basil of Caesarea, Gregory of Nazianzus, John Chrysostom, Cyril of Alexandria, and Maximus the Confessor. Among the Latin Fathers are Tertullian, Cyprian, Jerome, Ambrose of Milan, Augustine of Hippo, and Gregory the Great.[citation needed]
There were also Church Fathers who wrote in languages other than Greek or Latin, such as Coptic, Syriac, Ge'ez, and Armenian, among others.[a] Historically, Chalcedonian Christians have had less interest in these authors since the associated churches ended up rejecting the councils of Chalcedon (becoming Oriental Orthodox), or Ephesus (becoming the Church of the East). Recently this has begun to change, with the easing of tensions between these branches of Christianity and the Western and Byzantine ones. There are Eastern Catholics who follow Oriental rites while remaining in communion with Rome.
The major locations of the early Church fathers were Rome, Constantinople, Alexandria, Antioch, and the area of western north Africa around Carthage. Milan and Jerusalem were also sites.[5]
Major focuses for these theologians during the period are, in chronological order, Christianity's relationship with Judaism; the establishment of the New Testament canon; apologetics (the 'defense' or 'explanation' of Christianity); and doctrinal discussions that sought to achieve consistency of faith, in particular within the Christianised Roman Empire.[6] Following the scholar of Christianity Alister McGrath (1998), several major areas of theology can be seen to have developed during the Patristic Period: the extent of the New Testament canon, the role of tradition, the fixing of the ecumenical creeds, the two natures of Christ, the doctrine of the Trinity, the doctrine of the Church, and the doctrine of divine grace.[7]
|
|
|
|
|
|
Alister McGrath notes four reasons why understanding patristics can be difficult in the early 21st-century:[8]
The terms neo-patristics and post-patristics refer to recent theologies according to which the Church Fathers must be reinterpreted or even critically tested in light of modern developments since their writings reflected that of a distant past. These theologies, however, are considered controversial or even dangerous by orthodox theologians.[9][10]
Some scholars, chiefly in Germany, distinguish patrologia from patristica. Josef Fessler, for instance, defines patrologia as the science which provides all that is necessary for the using of the works of the Fathers, dealing, therefore, with their authority, the criteria for judging their genuineness, the difficulties to be met within them, and the rules for their use. But Fessler's own Institutiones Patrologiae has a larger range, as have similar works entitled Patrologies, for example, that of Otto Bardenhewer (tr. Shahan, Freiburg, 1908). Catholic writer Karl Keating argues that patrology is the study of the Early Fathers and their contemporaries as people, and the authenticity of the works attributed to them. Patristics, on the other hand, is the study of their thought.[11]
On the other hand, Fessler describes patristica as that theological science by which all that concerns faith, morals, or discipline in the writings of the Fathers is collected and sorted. The lives and works of the Fathers are also described by a non-specialized science: literary history. These distinctions are not much observed, nor do they seem very necessary; they are nothing else than aspects of patristic study as it forms part of fundamental theology, of positive theology, and of literary history.[12]
|
A vast number of patristic texts are available in their original languages in Jacques Paul Migne's two great patrologies, Patrologia Latina and Patrologia Graeca. For Syriac and other Eastern languages the Patrologia Orientalis (Patrologia Syriaca earlier) is less complete and can be largely supplemented by the Corpus Scriptorum Christianorum Orientalium. Noted collections containing re-edited patristic texts (also discoveries and new attributions) are the Corpus Christianorum, Sources Chrétiennes, Corpus Scriptorum Ecclesiasticorum Latinorum, and on a lesser scale Oxford Early Christian Texts, Fontes Christiani, and Études Augustiniennes.[13]
English translations of patristic texts are readily available in a variety of collections. For example:[citation needed]
A range of journals cover patristic studies:[citation needed]
{{cite book}}: CS1 maint: publisher location (link)
Audio
Online collections
Others
| International | |
|---|---|
| National | |
Source: Wikipedia. Article content is retrieved live through the MediaWiki API.
Patristics or patrology is the study of the early Christian writers who are designated Church Fathers. The names derive from the combined forms of Latin pater and Greek πᾰτήρ (father). The period of the Church Fathers, commonly called the Patristic era, is generally considered to run from the end of New Testament times or end of the Apostolic Age (c. AD 100) to either AD 451 (the date of the Council of Chalcedon) or to the Second Council of Nicaea in 787.
The Church Fathers, Early Church Fathers, Christian Fathers, or Fathers of the Church were ancient and influential Christian theologians and writers who established the intellectual and doctrinal foundations of Christianity. The historical period in which they worked became known as the Patristic Era and spans approximately from the late 1st to mid-8th centuries, flourishing in particular during the 4th and 5th centuries, when Christianity was in the process of establishing itself as the state church of the Roman Empire. For many denominations of Christianity, the writings of the Ante-Nicene Fathers, Nicene Fathers and Post-Nicene Fathers are included in Sacred Tradition. As such, in traditional dogmatic theology, authors considered Church Fathers are treated as authoritative for the establishment of doctrine. The academic field of patristics, the study of the Church Fathers, has extended the scope of the term, and there is no definitive list. Some, such as Origen and Tertullian, made major contributions to the development of later Christian theology, but certain elements of their teaching were later condemned.
Supersessionism, also called fulfillment theology by its proponents and replacement theology by its detractors, is the Christian doctrine that the Christian Church has superseded the Jewish people, assuming their role as God's covenanted people, thus asserting that the New Covenant through Jesus has superseded or replaced the Mosaic covenant. Supersessionists hold that the universal Church has become God's "New Israel" and thus Christians are the people of God, not Jews. Often claimed by later Christians to have originated with Paul the Apostle in the New Testament, supersessionism has been a core tenet of many Eastern Orthodox, Roman Catholic, and Lutheran churches for most of their history. Many early Church Fathers, including Justin Martyr and Augustine of Hippo, were supersessionists. Most historic Christian churches, including the Roman Catholic Church, Lutheran churches, and historic Reformed churches and Methodist churches, hold that the Old Covenant has three components: ceremonial, moral, and civil (cf. covenant theology). They teach that while the ceremonial and civil (judicial) laws have been fulfilled, the moral law of the Ten Commandments continues to bind Christians. Since the 19th century, certain Christian communities, such as the Plymouth Brethren, have espoused dispensationalist theology as opposed to supersessionism and covenant theology. Additionally, as part of Christian–Jewish reconciliation, the Roman Catholic Church has placed increased emphasis on the shared history of the Christian and modern Jewish religions. Rabbinic Judaism rejects supersessionism as offensive to Jewish history. Islam teaches that it is the final and most authentic expression of Abrahamic monotheism, superseding both Judaism and Christianity.
The Gospel of the Hebrews (Koine Greek: τὸ καθ' Ἑβραίους εὐαγγέλιον, romanized: tò kath' Hebraíous euangélion), or Gospel according to the Hebrews, is a lost Jewish–Christian gospel. The text of the gospel is lost, with only fragments of it surviving as brief quotations by the early Church Fathers and in apocryphal writings. The fragments contain traditions of Jesus' pre-existence, incarnation, baptism, and probably of his temptation, along with some of his sayings. Distinctive features include a Christology characterized by the belief that the Holy Spirit is Jesus' Divine Mother and a first resurrection appearance to James, the brother of Jesus, showing high regard for James as the leader of the Jewish Christian church in Jerusalem. It was probably composed in Greek in the first decades of the 2nd century and is believed to have been used by Greek-speaking Jewish Christians in Egypt during that century. The Gospel of the Hebrews is the only Jewish–Christian gospel that the Church Fathers referred to by name, believing there was only one Hebrew Gospel, perhaps in different versions. This has created confusion as most modern scholars believe that the Church Fathers were, in reality, quoting three different gospels. (But the existence of 2, or only 1 gospel have also been argued for). All are known today only from fragments preserved in quotations by the early Church Fathers. Many modern scholars have given these three different gospels the working name Gospel of the Hebrews, the Gospel of the Nazarenes, and the Gospel of the Ebionites. Passages from the gospel of the Hebrews were quoted or summarized by three Alexandrian Fathers – Clement, Origen and Didymus the Blind; it was also quoted by Jerome, either directly or through the commentaries of Origen. The gospel was used as a supplement to the canonical gospels to provide source material for their commentaries based on scripture. Eusebius included it in his list of disputed writings known as the Antilegomena, noting that it was used by "Hebrews" within the Church; it fell out of use when the New Testament canon was codified at the end of the 4th century.
Before the 1921 destruction of Tulsa’s Greenwood District, Black residents had created a remarkable center of business and community life. The district included stores, professional offices, entertainment venues and homes owned by Black citizens. Understanding Greenwood means learning what was built—not only what was burned.
MORE →Brown v. Board of Education in 1954.
