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A translation and analysis of the third book of St. Irenaeus' influential work 'Against Heresies'. This book offers a detailed critique of Gnostic teachings and provides insights into the early development of Christian theology. With an informative introduction and helpful notes, this volume is an essential resource for scholars and students of early Christian history and theology. This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work is in the "public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.
What don't Christians believe? Is Jesus really divine? Is Jesus really human? Can God suffer? Can people be saved by their own efforts? The early church puzzled over these questions, ruling in some beliefs and ruling out others. Heresies and How to Avoid Them explains the principal ancient heresies and shows why contemporary Christians still need to know about them. These famous detours in Christian believing seemed plausible and attractive to many people in the past, and most can still be found in modern-day guises. By learning what it is that Christians don't believe--and why--believers today can gain a deeper, truer understanding of their faith. --! From back cover.
This work, which establishes Irenaeus as the most important of the theologians of the second century, is a detailed and effective refutation of Gnosticism, and a major source of information on the various Gnostic sects and doctrines. This volume contains Book One. +
In The Great Heresies, Hilaire Belloc takes the reader on a fast and furious tour of European history seen through the lens of its chief religious conflicts - Arianism, 'Mohammedanism' (Islam), Albigensianism, the Reformation, and what he terms 'The Modern Phase.'
"The heresy of heresies was common sense." --George Orwell, 1984. This book is a defense of common-sense realism, which is the greatest heresy of our time. Following common-sense philosophers like Thomas Aquinas, G. K. Chesterton, C. S. Lewis, Dallas Willard, and J. P. Moreland, this book defends a common-sense vision of reality within the Christian tradition. Mosteller shows how common-sense realism is more reasonable than the materialist, idealist, pragmatist, existentialist, and relativist spirits of our age. It maintains that we can know the nature of reality through common-sense experience and that this knowledge has profound implication for living the good life and being a good person.
"Heresy means to choose. The person who chooses 'wrongly' is a heretic; yet heretics, since the beginning of time, have existed in all societies. The result has been an endless conflict between holders of power, whose business it is to rule, and the individual, whose business it is to free himself from arbitrary authority. It is this personal human conflict -- between power and knowledge, authority and reason, the collective and the individual -- which noted psychiatrist Thomas Szasz explores in Heresies. In the same biting but often humorous vein as in The Second Sin, Dr. Szask illuminates the contractions and fallacies that make up our contemporary attitudes toward sex and marriage, freedom and punishment, law and morals, medicine and psychiatry. These aphorism expose many of our modern beliefs and practices to be as self-serving and inhuman as those of the medieval Christians, who, out of fear of the Devil, burned witches at the stake" -- Back cover
When the Christian church was first forming in the time of the apostles, a heresy that still threatens the church today called Gnosticism started to form. This heresy was battled by the writings of Irenæus to correct theological thinking about God, Jesus and the Bible at large. This early church father was instrumental in fighting false teaching in the early centuries when there were a lot of questions about the legitimacy of Christianity in the face of the persecutions of the Roman Empire. Note: This is a revised edition of the original Devoted Publishing edition. The text hasn't changed just some formatting and footnote layouts have been altered.
Against All Heresies was written at the request of Spanish merchants of Flanders to combat heretics and was first published in Paris in 1534. It is a description and criticism of more than 400 heresies, which had arisen in the Church since the time of the Apostles, presented in alphabetical order. It was the author's most popular work for which he received the nickname, "the scourge of heretics." King Philip II of Spain, whom the author served as chaplain, wrote in the preface of this work that this book is "such a useful and beneficial book for the Christian state."
At a moment when the requirements of belief and unbelief were being negotiated in unexpected ways, transcendentalism allowed for a more creative approach to spiritual questions. Interrogating the movement's alleged atheistic underpinnings, David Faflik contends that transcendentalism reconstituted the religious sensibilities of 1830s and 1840s New England, producing a dynamic and complex array of beliefs and behaviors that cannot be categorized as either religious or nonreligious. Rather than "the latest form of infidelity," as one contemporary described it, adherents viewed their unconventional and distinct spiritual practices as a modern religion. Transcendental Heresies draws on an expansive antebellum archive of period commentary and writings by transcendentalism's practitioners, including Ralph Waldo Emerson, Henry David Thoreau, Theodore Parker, Margaret Fuller, and the women of transcendentalism's second and third waves. From Boston to Concord to the heady environs of Harvard, the species of unbelief they practiced multiplied the religious possibilities of the era, expressing misgivings about traditional notions of divinity, flouting religion's customary forms, and ultimately encouraging spiritual questioning.