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Preliminary material /Tertullianus , J.H. Waszink and J.C.M. van Winden -- INTRODUCTION /Tertullianus , J.H. Waszink and J.C.M. van Winden -- INDEX SIGLORUM /Tertullianus , J.H. Waszink and J.C.M. van Winden -- COMMENTARY /Tertullianus , J.H. Waszink and J.C.M. van Winden -- BIBLIOGRAPHY /Tertullianus , J.H. Waszink and J.C.M. van Winden -- INDEXES /Tertullianus , J.H. Waszink and J.C.M. van Winden.
This historical and exegetical investigation strongly challenges the widely held view that Paul regarded idol food as a matter of indifference, to be avoided only for the sake of the spiritual health of the weak. An exhaustive treatment of early Christian material shows that early authors were deeply influenced by Paul's discussion in 1 Corinthians 8-10, and yet they were totally unaware of the subsequent traditional understanding that Paul regarded idol food as indifferent. Even those who advocated eating idol food did not once appeal to Paul's discussion for support. An alternative understanding is proposed: Paul considers conscious consumption of idol food a denial of one's allegiance to Christ. One must avoid idol food if, and only if, it is identified as such.
Skip Worden shows the profound transformation of Christian thought on economics from the beginning of the Commercial Revolution to the fifteenth-century Renaissance. Worden explains how the general antagonism toward the pursuit of wealth before the Commercial Revolution turned into Protestant theologians' fighting against the prevailing view of a pro-wealth paradigm during the fifteenth century.
Dr. Worden traces the historical shift through the centuries of how Christian thinkers have assumed profit-seeking and wealth are related to the sin of greed. For centuries, the dominant view was that making and accumulating money instantiates the presence of greed. The uncoupling of greed from its assumed external manifestations began to take hold with Aquinas and was complete a century before the Protestant Reformation and its famed work ethic. Rather than viewing the Reformation as pro-wealth, Worden characterizes the reformers broadly as applying the brakes to various degrees in hopes that Christianity would not lapse into accepting greed.In the final chapter, Worden proffers an explanation to account for the shift from the anti- to pro-wealth position. He examines the core of Christian theology and finds a very subtle pro-wealth bias, and provides two remedies.
This book considers the early history of Jewish-Christian relations focussing on the fallen angels.
In this provocative book Éric Rebillard challenges many long-held assumptions about early Christian burial customs. For decades scholars of early Christianity have argued that the Church owned and operated burial grounds for Christians as early as the third century. Through a careful reading of primary sources including legal codes, theological works, epigraphical inscriptions, and sermons, Rebillard shows that there is little evidence to suggest that Christians occupied exclusive or isolated burial grounds in this early period. In fact, as late as the fourth and fifth centuries the Church did not impose on the faithful specific rituals for laying the dead to rest. In the preparation of Christians for burial, it was usually next of kin and not representatives of the Church who were responsible for what form of rite would be celebrated, and evidence from inscriptions and tombstones shows that for the most part Christians didn't separate themselves from non-Christians when burying their dead. According to Rebillard it would not be until the early Middle Ages that the Church gained control over burial practices and that "Christian cemeteries" became common. In this translation of Religion et Sépulture: L'église, les vivants et les morts dans l'Antiquité tardive, Rebillard fundamentally changes our understanding of early Christianity. The Care of the Dead in Late Antiquity will force scholars of the period to rethink their assumptions about early Christians as separate from their pagan contemporaries in daily life and ritual practice.
Postmodern society seems incapable of elaborating an ethical critique of the market economy. Early modern society showed no such reticence. Between 1580 and 1680, Aristotelian teleology was replaced as the dominant mode of philosophy in England by Baconian empiricism. This was a process with implications for every sphere of life: for politics and theology, economics and ethics, aesthetics and sexuality. Through nuanced and original readings of Shakespeare, Herbert, Donne, Milton, Traherne, and Bunyan, David Hawkes sheds light on the antitheatrical controversy, and early modern debates over idolatry and value and trade. Hawkes argues that the people of Renaissance England believed that the decline of telos resulted in a reified, fetishistic mode of consciousness which manifests itself in such phenomena as religious idolatry, commodity fetish, and carnal sensuality. He suggests that the resulting early modern critique of the market economy has much to offer postmodern society.
"From Idols to Icons tells the fascinating history of the dramatic shift in Christian attitudes toward sacred images from the third through the early seventh century. From attacks on the cult images of polytheism to the emergence of Christian narrative iconography to the appearance of portrait type representations of holy figures, this book examines the primary theological critiques as well as defenses of holy images in light of the surviving material evidence for early Christian visual art. Against the assumption that fourth- and fifth-century Christians simply forgot or ignored their predecessors' censure and reverted to more alluring pagan practices, Robin M. Jensen contends that each stage of this profound change was uniquely Christian. Through a careful consideration of the cult of saints' remains, devotional portraits, and pilgrimage to sacred sites, Jensen shows how the Christian devotion to holy images came to be rooted in their evolving conviction that the divinity was accessible in and through visible objects. Even the briefest glance at a museum's holdings or an introductory textbook demonstrates how profoundly influential this belief would be on the course of Western art for the next fifteen hundred years"--