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Ancient Rome's brutal culture exploited the weak and considered human life expendable. Women were used as property; unwanted children were left on the streets to die. Four centuries later, even ordinary men and women prospered in what had become a vigorous new Christian society; a society that served the vulnerable, exalted women, treasured virtue, and loved peace. Faith had triumphed. Truth was proclaimed. And on this rock-solid foundation, Christian society flourished in the West for the next 1500 years. These eye-opening pages document the many ways in which Christians penetrated and civilized that debased Roman empire, introducing then-radical notions such as the equal dignity of women, respect for life, protection of the weak and vulnerable, and the obligation of rulers to serve those they rule and maximize their freedom. Here you'll learn about the seven specific areas where any paganism, ancient or modern, is particularly vulnerable. They provide a roadmap for modern Christians to reclaim for the Faith our own neo-pagan modern culture. Facing an overwhelmingly dark and hostile culture, Rome's early Christians took the steps necessary to transform it. Their struggles and the hard lessons they learned - documented here - afford us hope that, by imitating their example, we may do the same for our culture today.
The 'clash of civilisations' so often talked about in connection with relations between the West and Arab nations is, argues Richard Bulliet, no more than dangerous sophistry based on misconceptions in American government. He sets out the common ground between Islam and Christianity.
World Religions Religious Foundations of Western Civilization introduces students to the major Western world religions—Judaism, Christianity, and Islam—their beliefs, key concepts, history, as well as the fundamental role they have played, and continue to play, in Western culture. Contributors include: Jacob Neusner, Alan J. Avery-Peck, Bruce D. Chilton, Th. Emil Homerin, Jon D. Levenson, William Scott Green, Seymour Feldman, Elliot R. Wolfson, James A. Brundage, Olivia Remie Constable, and Amila Buturovic. "This book provides a superb source of information for scientists and scholars from all disciplines who are trying to understand religion in the context of human cultural evolution." David Sloan Wilson, Professor, Departments of Biology and Anthropology, Binghamton University, Binghamton, New York This is the right book at the right time. Globalization, religious revivalism, and international politics have made it more important than ever to appreciate the significant contributions of the Children of Abraham to the formation and development of Western civilization. John L. Esposito, University Professor and Founding Director of the Center for Muslm-Christian Understanding, Georgetown University, Washington, D.C. Jacob Neusner is Research Professor of Religion and Theology, and Senior Fellow of the Institute of Advanced Theology at Bard College, Annandale-on-Hudson, New York. General Interest/Other Religions/Comparative Religion
Focuses on the rich social and cultural history of Christianity through the ages, from its roots in Palestine to its development as a global movement.
Reveals a religiously diverse pre-industrial society in the Middle East, broadening studies of global Christianity and challenging Islamic history's exceptionalism.
Two long essays: "The Idea of a Christian Society" on the direction of religious thought toward criticism of political and economic systems; and "Notes towards the Definition of Culture" on culture, its meaning, and the dangers threatening the legacy of the Western world.
Throughout history, false teachings threatening to corrupt the Church have forced leaders to join in councils, where they codified the orthodox teaching of the Bible into creeds received by the Church as faithful distillations of Scriptural truth and as a bulwark against future corruption. Error, heresy, and outright paganism are today common in churches that were once sound. Many "better" churches have little depth to their teaching and are silent on critical issues of the day, and in some churches paganism even masquerades as Christianity. This book is the fruit of the work of hundreds of theologians and Christian leaders working throughout a 37-year period to define and defend the key Biblical points on 24 controversial issues--which would not even be controversial if all believed like Jesus and Paul in the inerrancy of the Bible.
Written by contributing scholars who are experts in specific facets of developing Christianity, this survey provides a well-rounded introduction to the history of Christianity and is ideal for anyone interested in the impact of Christianity of world culture down through history. It shows how Christianity emerged from its original Jewish context and developed into a worldwide religion, offering perceptive studies on how its origins and development were influenced by the changing social and cultural contexts in which the founders and leaders of this tradition lived and thought. Provides detailed evidence of the influence of Greco-Roman and Jewish religious concepts and religious movements on the origins of Christianity, considers the structuring of the church conceptually and organizationally in Europe, and discusses Christianity's spread and growth in America and throughout the world. Looks at the profound impact of the culture of the later Roman and medieval world on the development of Christian doctrine and intellectual traditions and helps readers understand the reasons for the divisions between Catholic and Protestant traditions.
Christianity constitutes the civilization to which we all in some way belong. Therefore, we can't consider it in the same way as ancient civilizations, which we can only glimpse through the opaque medium of archeology: or in the same way as the civilizations of the non-European world that we strive to understand outside and from afar. This implies a difference in the quality of our judgment, which can be compared to the astronomer's science of a planet and the geographer's knowledge of the earth we live on. For the study of Western civilization, not only do we have a much more abundant reserve of materials than any other, but we also have a more profound and intimate knowledge of it. Western civilization is the atmosphere in which we breathe and the life we live. It is our way of life and that of our ancestors; therefore, we know it not only from documents and monuments but also through our personal experience. Let us imagine for a moment a study of religion that ignored or left aside the accumulated experience of the Christian past; that he used only the distant and partly incomprehensible testimonies drawn from the study of foreign religious traditions; that he resorted to abstract notions about the nature of religion and the conditions of spiritual knowledge. Such a study would be incomplete, inconsistent, and without truth. This shows us the way forward in considering the problem of the relationship between religion and civilization. It is an intricate and pervasive web of connections that unite social life with spiritual beliefs and values, beliefs and values that are recognized by society as the supreme norms of life and the definitive models of individual and social behaviour; because these relationships can only be concretely studied in their total historical reality. The world's great religions are rivers of sacred traditions flowing through the centuries and the changing historical landscape they rinse and fertilize. Still, ordinarily, we cannot go up to the source, lost in the unexplored regions of a distant past. It is rarely possible to find a civilization in which religious evolution can be traced from one end to the other in the whole light of history. But the history of Christianity is an extraordinary exception to this rule. We know the historical framework in which it first arose; we have letters from the Churches' founders to the first Christian communities in Europe, and we can trace the new religion's entry into the West in great detail. After that, and especially during the last sixteen centuries, the quantity of documents available for study is so considerable that a single intelligence can't grasp them in their entirety. Consequently, the study of Western religion and civilization is complex and challenging for a reason contrary to that which makes the study of ancient or prehistoric Eastern religions difficult: we know too much rather than too little, But while this specialization has succeeded in increasing our knowledge in almost all aspects of history, it has had a deleterious influence on the study that occupies us, as it has led to the separating and dividing elements that we must bring together. On the one hand, the scientific historian has concentrated his research on the criticism of sources and documents; while on the other, the student of Christianity has devoted himself to the history of dogmas and ecclesiastical institutions. The result is that we have many different and very advanced kinds of studies: constitutional history, political history, and economic history on the one hand; ecclesiastical history, history of dogmas, and history of the liturgy on the other. But the vital subject of reciprocity of influence between religion and civilization and the fecundating power of the latter. Meanwhile, new social forces have emerged outside the academic world that uses history or a particular version of history for social ends to transform human life and actions. And the appearance of these new political ideologies of history has shown that the progress of scientific specialization has in no way diminished man's need for a historical faith, for an interpretation of contemporary civilization in terms of social evolution and goals. Spiritual, whether these ends are defined in religious or secular formulas. This conflict of ideologies: the Marxist doctrine of historical materialism and the attempt of the new totalitarian states to create historical myths as the psychological basis of social unity.