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The Treatise against Praxeas is an important work of Tertullian which has for some years been readily available in English. This is an edition of the Latin Text fully annotated, and with a new translation appended. It is designed for students, and should be a valuable contribution to the resources of scholarship. Book jacket.
Classical Trinitarian Theology for Seminary Students is a textbook on patristic Trinitarian doctrines. Part I introduces classical Trinitarian theology with the help of short discussion, definitions, and comparisons. It is designed for incoming seminary students, who have never formally studied theology. Part II is for intermediate students. It comments on three charts, which attempt to depict graphically the patristic search for Christian Trinitarian theology. This section is geared towards seminary students who have already studied for a few years and would like to revisit the classical doctrine of the Trinity at a more advanced level, but who are not really ready for engaging primary texts independently, whether in Greek, Latin, or English. Part III is composed for advanced students who enjoy tackling primary texts. It provides a list of some important Greek or Latin primary texts and the accessible translations in English
While the diversity of early Christian thought and practice is now generally assumed, and the experiences and beliefs of Christians beyond the works of great theologians increasingly valued, the question of God is perennial and fundamental. These essays, individually modest in scope, seek to address that largest of questions using particular issues and problems, or single thinkers and distinct texts. They include studies of doctrine and theology as traditionally conceived, but also of understandings of God among the early Christians that emerge from study of liturgy, art, and asceticism, and in relation to the social order and to nature itself.
The line that separated Eastern Christendom from Western on the medieval map is similar to the "iron curtain" of recent times. Linguistic barriers, political divisions, and liturgical differences combined to isolate the two cultures from each other. Except for such episodes as the schism between East and West or the Crusades, the development of non-Western Christendom has been largely ignored by church historians. In The Spirit of Eastern Christendom, Jaroslav Pelikan explains the divisions between Eastern and Western Christendom, and identifies and describes the development of the distinctive forms taken by Christian doctrine in its Greek, Syriac, and early Slavic expression. "It is a pleasure to salute this masterpiece of exposition. . . . The book flows like a great river, slipping easily past landscapes of the utmost diversity—the great Christological controversies of the seventh century, the debate on icons in the eighth and ninth, attitudes to Jews, to Muslims, to the dualistic heresies of the high Middle Ages, to the post-Reformation churches of Western Europe. . . . His book succeeds in being a study of the Eastern Christian religion as a whole."—Peter Brown and Sabine MacCormack, New York Review of Books "The second volume of Professor Pelikan's monumental work on The Christian Tradition is the most comprehensive historical treatment of Eastern Christian thought from 600 to 1700, written in recent years. . . . Pelikan's reinterpretation is a major scholarly and ecumenical event."—John Meyendorff "Displays the same mastery of ancient and modern theological literature, the same penetrating analytical clarity and balanced presentation of conflicting contentions, that made its predecessor such an intellectual treat."—Virgina Quarterly Review
Who was Tertullian, and what can we know about him? This work explores his social identities, focusing on his North African milieu. Theories from the discipline of social/cultural anthropology, including kinship, class and ethnicity, are accommodated and applied to selections of Tertullian’s writings. In light of postcolonial concerns, this study utilizes the categories of Roman colonizers, indigenous Africans and new elites. The third category, new elites, is actually intended to destabilize the other two, denying any “essential” Roman or African identity. Thereafter, samples from Tertullian’s writings serve to illustrate comparisons of his own identities and the identities of his rhetorical opponents. The overall study finds Tertullian’s identities to be manifold, complex and discursive. Additionally, his writings are understood to reflect antagonism toward Romans, including Christian Romans (which is significant for his so-called Montanism), and Romanized Africans. While Tertullian accommodates much from Graeco-Roman literature, laws and customs, he nevertheless retains a strongly stated non-Roman-ness and an African-ity, which is highlighted in the present monograph.
Conley calls into question the outdated historical methodologies in use in Christian social ethics and outlines the consequences stemming from them. By adopting the postmodern post-structuralist position of historian Elizabeth Clark, Conley calls ethicists to learn to read for the gaps, silences, and aporias existent in historical texts as well as in the histories represented by them. The book calls ethicists to a critical self-reflexive historiography. This self-criticism allows the ability to construct new histories and formulate new ethical norms for the world in which we now live.